THE FIRST SERMON

THE Apostle St. Paul's Assertion is verified, in the afflictions of the faithful, by constant experience; Rom. 8.27. and they ever work toge­ther for good, to them that love GOD. Beside the excellent fruit, which the afflicted themselves receive from them; such, as they sooner or later acknowledge, with the Psalmist, That it was good for them, to have been afflicted; Psal. 119.71. they are also ser­viceable to the edification of others. For as Roses, the fairest, and sweetest of Flowers, do grow on a rough, and thorny stock; so from the afflictions of the faithful, rugged and piercing to the flesh, spring forth examples of their Vertue, and instances of their Piety; sweetest and [Page 2]most salubrious productions. See, what a rich store of benefits, the tryals of Job, and of David, have yielded us! It's to them we owe, that admirable Book of the Patience of the former; and a good part of the Divine Hymns of the latter. Had it not been for their afflictions, we should not now enjoy after so many Ages, that in­estimable treasure of Instructions, and Consolations. What shall I say of the suffe­rings of St. Paul? which did spead the Gospel all abroad, and convert the world unto knowledge of the true GOD. His imprisonment at Rome alone under the Empire of Nero, hath done the Church more good; than the peace, and prosperity of all the rest of the faithful, that then were. It gave reputation to the Gospel; and made it gloriously enter into the stateliest Court in the world. It inspired an he­roick courage into Preachers of the truth. It awakened the curiosity of some; and inflamed the charity of others: and filled all that great City with the Name and Odor of JESUS CHRIST. Nor was it of use unto the Romans only. It imparted its celestial fruit, unto the remotest Regions, and Generations. For it was in this very confinement, that this holy man wrote several of his Divine Epistles, which we read with so much edification to this day: as those to Philemon, to Timothy, to the Ephesians; and that directed to the Philippians, the Exposition whereof we last finished; and the following to the Colossians, which we have chosen to explain henceforth unto you, if GOD permit. Paul's Prison was a common receptacle, whence have issued out those living Springs, which water, and rejoyce the City of GOD, and will furnish it even to the end of the world with the streams it needs for its refreshment.

Having then already drawn from the one of these sweet Springs, that Divine Li­quor, wherewith we have endeavoured, according to the Ministry committed to us of GOD, to irrorate the heavenly plants of your faith, and love; we now turn us, my Brethren, to the other; a no less quick, and plentiful one, than the former. Bring ye to it, as the Lord requires, souls thirsting for His grace; and He will give you, as He hath promised, living water, which shall quench your drougth for ever, and become in each of you a Well, springing up to eternal life.

The Church of the Colossians, to whom this Epistle is addressed, having been hap­pily planted by Epaphras, a faithful Minister of CHRIST, the enemy failed not to sow forthwith his Tares within it, by the hands of some Seducers, these men would mingle Moses with our Saviour, and together with the Gospel of the one, retain, and observe the Ceremonies of the other. To make their error the more pleasing, they painted it over with colours of Philosophy, subtility of Discourse, curiosity of Spe­culations, and other such like Artifices. Epaphras seeing the danger whereinto this prophane medly did cast the faith, and salvation of his dear Colossians, advertiseth St. Paul of it, then Prisoner at Rome. The Apostle, to withdraw them from so pernicious an error, taketh Pen in hand, and writeth them this Letter: wherein he sheweth them, that in JESUS CHRIST alone, is all the fulness of our salvation; in such manner, as that we should deeply injure Him, to seek ought of it, out of Him; since in His Gospel we have abundantly, wherewith to inform our Faith and form our manners, without adding thereto, either the shadows of Moses, or the vanities of Philosophy. At the entrance He saluteth them, and congratulates them for the Communion they had with GOD in His Son. Next he draweth them a lively pourtrait of the Lord JESUS, wherein shine forth the dignity of His person, and the inexhaustible abundance of His benefits. Upon that, he undertaketh the Se­ducers, and refutes the unprofitable additions, wherewith they sophisticated the simplicity of the Gospel. Afterwards, from dispute he passeth unto exhortation; conjuring these faithful people to live well, and holy, forming their deportment to a Piety, Honesty, and Vertue, worthy their vocation. He endeth with some parti­cular affairs, whereof he speaketh to them, and with the recommendations he presents them, both on his own part, and on the part of some other faithful per­sons, that were with Him. But you will better understand the whole, by the ex­position of each of the parts of the Epistle; if the LORD grant us to compleat the same. For the present we propose to our selves, to consider only the five Verses we have read: the two first of which contain the Inscription of the Epistle, and the other three the joy, and the thanksgivings of Paul unto GOD for the faith and [Page 3]charity of these Colossians. These shall be (GOD willing) the two Points, that we will treat on in this action.

The Inscription of the Epistle is couched in these words; Paul an Apostle of JESƲS CHRIST by the Will of GOD, and the Brother Timothy, to the Saints and faithful brethren in CHRIST JESƲS, that are at Colosse. Grace be unto you, and peace from GOD our Father, and from the LORD JESƲS CHRIST. Whereas at this day the custom is, to put upon Letters the name of those, to whom they are written; and within, after the body of the Letter, the Name, and Sign of those that write them; heretofore the use was otherwise: for he that wrote, did set both the one and the other Name within, at the head of the Letter, with a brief salutation in these words. Such a one, unto such a one, health; as we learn by a multitude of Greek and Latin Epistles, which are left us in the ancient Books of the most renowned Personages of those two Nations. The Apostle that lived in those Ages, useth the same manner in all his Letters, as you know; saving, that instead of wishing health, and prosperity, to those to whom he writes; He ordina­rily wisheth them Peace, and the Grace of GOD, and of his Son JESƲS CHRIST.

According to this form, the inscription of this Epistle containeth, First, The Names, and Qualities, both of them that write it, and those they write it to; and Secondly, The good, and happy wish, wherewith they salute them. The Names of those that write it, are Paul and Timothy; sufficiently known to all, that are ever so little versed, in the reading of the New Testament. They are here described, each by certain qualities attributed to them. To Paul, that of an Apostle of JESƲS CHRIST, by the will of GOD. To Timothy, that of Brother simply. The word (Apostle) signifies in the Language of the Greeks, one deputed; a person sent by some one. But in the Scripture of the New Covenant, it is taken particularly, for those first, and highest Ministers of the LORD JESUS, whom He sent with a Soveraign and Independent Authority to Preach the Gospel, and establish His Church in the world. The highest and noblest charge GOD ever gave to men: And to exercise it, it was necessary, First, To have seen JESUS CHRIST alive after His Death, that a good and lawful Testimony might be given of His Resurrection. They must Second­ly, Have received their commission from the LORD himself immediately; and in the Third place, Have the Holy Spirit in an extraordinary measure, with the gift of Tongues, and Miracles. Whence appears, how ill founded they are, that attri­bute the glory of an Apostleship to the Bishop of Rome, to whom none of those three conditions do agree. It is also clear, that this dignity is extraordinary, and was not instituted but for the first establishments of the Church: the government whereof after its plantation, the Apostles put in the hands of another kind of in feriour Mi­nisters, which are indifferently called in Scripture, either Bishops, that is, Overseers, and Superintendents, or Presbyters, that is, Elders.

The History of the Acts informeth us, that to the twelve Apostles afore ordained, our LORD added besides, afterward, St. Paul: having miraculously appeared to Him, and sent Him with the same power the rest had, to convert the Gentiles. He assumeth therefore here this glorious Title, at the entrance of this Letter, and saith moreover, that He is an Apostle by the will of GOD: signifying, that it was the express Order, and Mandate of the LORD, which honoured him with this Mi­nistry, and not the suffrage, and authority of men; differencing Himself by this means, from those false Teachers, and Troublers, that had not been sent, but by the will of flesh and blood. The declaration of this His quality was here necessary for Him: First, To maintain His honour against the calumnies of Seducers, who did di­sparage, and black Him, as much as they could, under pretence that He had not lived as the other Apostles in the company of JESUS CHRIST, during the dayes of His flesh; and Secondly, To ground the liberty He took of writing to the Colos­sians, and of remonstrating to them their duty, as well in faith, as manners; it being evident that the Apostles had right to use this authority over all, and every of the Christian Churches. To His own Name he addeth that of Timothy, whom he cal­leth Brother, as having one, and the same faith; and labouring about one, and the same work: whether it were to authorize His Doctrine the more, by the consent [Page 4]of this holy man; every word being more firm in the mouth of two or three Wit­nesses, than in that of one alone: Or to recommend Him to these believers; that if he wrote to them, or ever came to visit them, they might receive Him, as a per­son worthy of the fellowship of the Apostles, and whose Name deserved to accom­pany that of Paul.

As for those to whom He directeth this Epistle, He describes them next in these words. To the Saints and faithful Brethren in CHRIST that are at Colosse. I pass by as childish and impertinent, the opinion of those, whom it listed to say, that it is the Isle and City of Rhodes He meaneth; and that He calleth it Colosse, because of that great, and prodigious Statue of the Sun, which the Rhodians had erected at the mouth of their Haven, and which the Greeks ordinarily called the Colossus. What need is there of these frigid, and ridiculous subtilities, since the Ancients shew, that there was yerst in Phrygia a Province of Asia the less, a City called Colosse, not far from two others, to wit, Laodicea, and Hierapolis, whom the Apostle also mentions in this Epistle, and recommends expresly to the Colossians, the communicating this Letter to the Laodiceans, when themselves should have read it. Afterward this Ci­ty of Colosse changed its Name, and was called Cone, and to it one of the famousest Writers of the latter times of Greece, who is called Nicetas Choniates owed his birth, taking His Surname from the place where he was born: In Th saur. l. 4. ch. 22. and himself boasteth in one of His Works, that it had been to the inhabitants of the City of Cone, whence he was, that the Apostle did the honour to write this Epistle.

S. Paul qualifieth the Christians at Colosse Saints, and faithful Brethren. He cal­leth them Saints, a name he ordinarily giveth to all true Christians, and which be­longeth to them indeed: forasmuch as GOD, separating them from the rest of men by the effectual working of His Word, and by the Sacrament of His Baptism, cleans­eth and purifieth them from the filth of Sin, and delivereth them from the servitude of the flesh, and consecrates them to His own name and service, to be to Him a pecu­liar people, addicted to good works. Whence it comes, that the whole body of the faithful is called in the Creed, The Holy Church. Mark this well, my Brethren, and make account, that you cannot be Christians except you be truly Saints. Suffer not your selves to be abused by the deceitfulness of those, who promise you this glorious Name, provided only you make profession to believe in CHRIST, and that ye will live in the Communion of their Church, how naught and impious soever ye be other wayes; the body of the LORD is too lively and precious to have dead, and rotten members. I confess, if you have the industry to hide your Vices under the false appearances of an outward profession, you will gain thus much; that men will give you the name of Christians, and reckon you among the members of the Church; as it might well be, that among those whom the Apostle honours here with the Name of Saints, and faithful, there were some hypocrites. But GOD who seeth the secrets of our hearts, and upon whose judgement our whole condition doth de­pend, will never count you Christians, or members of his Son, if you be not truly Saints. Paul likewise, and the Church, who by a charitable judgement call you now Disciples of the LORD, will change their opinion, and rank you with profane men, and worldlings, when they shall discover your Hypocrifie. The Title, Faith­ful, which the Apostle gives in the second place to the Colossians, is common to all true Christians too, and is taken from that Faith they give to the Gospel of the LORD. The word, Brethren, that follows, signifieth the holy communion they had with the Apostle, and with all other believers of whatsoever quality, or condition they were: as persons, all begotten of the same Father, namely, GOD: all born of the same Mother Jerusalem from on high; all partaking of the same Divine Na­ture; all nursed in the same spiritual family; bred up in the same hopes; destined to the same inheritance; consecrated by one and the same Discipline. In fine, He adds, in CHRIST; because it is of Him, and by Him, and in Him, that we have all this Sanctity, Faith, and Fraternal union, the titles whereof he hath given to the Colossians.

After having thus denoted, and qualified the persons, He writes unto; He wish­eth them, according to His custom, Grace and Peace from GOD our Father, and from the LORD JESƲS CHRIST. By Grace, He meaneth the favour, and good will of [Page 5]GOD, with the saving gifts, and divine assistance, wherewith he gratifieth those He loveth in His Son. By Peace, He signifieth that of GOD, which is nothing else, but the calm and tranquility of a soul, that looketh to the LORD with assurance, having remission of its sins by JESUS CHRIST, and is delivered by the effectual operati­on of His Spirit from the importune tyranny of the lusts of the flesh. It may yet well be, that beside this first and chiefest peace, the Apostle intendeth also that of men: a sweet, and calm estate; exempt from their hatred and persecutions: that they might without justling them, or being troubled of them, lead a peaceable life in all godliness and honesty. You should also know, that in the stile of Scripture the word Peace, signifieth generally all kind of welfare, and prosperity: to which sense, it may without inconvenience be interpreted in this place. But he wisheth them these benefits From GOD our Father, and from our LORD JESƲS CHRIST. From GOD; because He is the first and highest spring of all good: the Father of lights, from whom cometh down every good gift. From JESƲS CHRIST, for that He is as the channel, by which the benefits of GOD stream down upon us: it being clear that without the death and resurrection, and in a word, without the mediation of JESUS, we could have had no part in the least of the Graces of GOD. He cal­leth GOD our Father; because He hath adopted us freely in His Son; and it is pro­perly upon this relation, that He communicateth His Grace, and Peace to us: whence it cometh, that JESUS CHRIST hath given us order to call Him our Father in the prayer He hath taught us. He calleth JESUS CHRIST the LORD, because he is our Master, who hath all power and authority over us, as well by the right of Cre­ation, as by that of Redemption. Such is the Inscription of this Epistle.

Let us come now to the second point of our Text, wherein the Apostle congra­tulates the Colossians for the part they had in JESUS CHRIST. We give thanks (saith he) to GOD for you, who is the Father of our LORD JESƲS CHRIST, praying alwayes for you, having heard speak of your faith in JESƲS CHRIST, and of the charity you have towards all the Saints, for the hope that is reserved for you in Heaven which you have before heard of, by the word of truth, to wit, the Gospel. Here is, as the Preface, or Exordium of the Epistle, which extendeth as far as the thirteenth Verse: wherein the Apostle, by the true praises he giveth the piety of the Colossians, winneth their benevolence; and declares to them His affection, to prepare them for a right, and faithful reception of the instructions, he will hereafter propose to them, as proceeding from a soul desirous of their salvation. He protesteth there­fore to them, First, In general, that as often as himself and Timothy prayed GOD for them, they did it with most humble thanksgivings, for the happy estate, wherein in Spirit they saw them. Next he toucheth more particularly the grounds of this thanksgiving, and proposeth three of them. First, The faith of the Colossians: Secondly, their charity, and in the third and last place, the inheritance reserved in Heaven for them: Three particulars which comprize all the felicity of man. The part He taketh in the happiness of the Colossians, teacheth us one of the most neces­sary offices of our charity, which is to interess our selves in the affairs of our Bre­thren; to mourn with them that mourn, to rejoyce with them that joy: and be as near­ly touched with their good, and evil as our own. Far from our practice, be the envy and malignity of worldlings; to whom the prosperity of others giveth trouble, and their adversity, gladness, who feed themselves with their miseries, and are sad at their mercies. But the Apostle sheweth us moreover by this his example, that the joy we have for the good of our neighbours, should be elevated unto GOD, who is the only source thereof, to render Him thanks for it. This is the just and rea­sonable Tribute, this liberal LORD demandeth of us, for so many benefits, as he communicateth daily to our Brethren and our selves. If our lowness and poverty render us incapable of other acknowledgement, let us at least faithfully acquit us of this so easie an one, and so rightful; and say with the Prophet, Psalm 116.12, 13. What shall I render to the LORD? All his benefits are upon me. I will take the cup of deliverances, and call upon the Name of the Eternal One. Let us study with so much the more care to render this sacred due to the LORD, by how much more black and detestable the ingratitude of men is in this behalf. Far from blessing Him for the benefits he doth their neighbours, they scarce give Him thanks for those they receive of [Page 6]Him themselves. They impute them to their own industry or fortune, and (as saith the Prophet) Sacrifice to their Drag; for the good successes that betide them: yea, some so insensible there are, as it is not godliness it self, but they give the glory of it to their own will, and the strength of their free determination. But it is not enough to render thanks to GOD for our Brethren, there must be also prayer for them. For as it is He that gives them all the good things they possess: So there is none but himself that can preserve or augment them to them: and thus our thanksgivings should be ever followed or accompanied with Petitions: as the Apo­stle sheweth, in saying that be giveth thanks to GOD for the Colossians, praying al­wayes for them. The Title He giveth to GOD, calling Him the Father of our LORD JESƲS CHRIST, is not put here in vain; but to distinguish, and specifie the object of our prayers, and thanksgivings. The appellation of GOD under the Old Testament was The GOD of Abraham, of Isaac, and of Jacob, the Patriarchs with whom He contracted the Old Covenant, and to whom He promised the New. Now, His Name is, the Father of JESƲS CHRIST, by whom He hath abolished the Old Testament, and accomplished the New. Besides, hereby St. Paul remindeth us, of that we can never enough meditate: that it is by the mean of this sweet and cha­ritable Saviour, GOD hath communicated Himself to us; and if we have the ho­nour to be His children, 'tis by JESUS CHRIST, of whom He is properly the Father, having not adopted Him, as us: but begotten Him from all eternity, of His own substance; by reason whereof, that also which He assumed to Himself, in the Womb of the Virgin, hath the same glory; according to what the Angel said, The Holy Spirit shall come upon thee (said he to the Holy Virgin) and the Vertue of the Highest shall overshadow thee; Luke 1 35. whence also that holy thing that shall be born of thee shall be called the Son of GOD. But the Apostle addeth in his process, what were those blessings of the Colossians, for which himself, and Timothy so assiduously ren­dred their thanks to GOD, the Father of our Saviour, Having heard speak of your faith in JESƲS CHRIST (saith he) and of the charity you have towards all the Saints. He had never been among them; as He will say hereafter, putting them, after the opinion of most Interpreters, Col. 2.1. in the number of those, Who had not seen his presence in the flesh. Therefore he saith, it was by hearing, that he understood of their faith, and charity. Here is (faithful Sirs) the true matter of our joyings and thanksgivings for our neighbours; not that GOD hath given them vigour of health, abundance of riches, the favour of the great, the glory of fame, the know­ledge of Sciences, and such other worldly good things; which, to say the truth, are but figures, dreams, and shadows, that secure no person (as we daily see) either from diseases of the body, or death: or from trouble, and disquiet of conscience; or true misery: But indeed for that Heaven hath revealed JESUS CHRIST to them, and shed into their souls, that holiness, without which none shall see GOD. For these two Graces, Faith and Charity, comprize within their compass, the whole Kingdom of GOD. Faith is the entrance thereof, and charity the accomplishment. The one cleareth our understandings; the other sanctifieth our affections. The one is the light of the soul; the other is the heat thereof. The one believeth, and the other loveth. The one beginneth, and the other finisheth the happiness of our life.

Now Faith respects indeed generally the whole doctrine of GOD revealed in His Word, believing it undoubtedly true: but yet it fixeth particularly on the Promise He hath made us, to give us Eternal Life in JESUS CHRIST His Son. 'Tis this properly, that renders Faith saving, and vivifying. Without this, it would not differ at all from the faith of Devils, who believe there is a GOD, and tremble at it. But this love of GOD, which it apprehendeth, and embraceth, giveth it salvation; and enables it to produce in us, all that's necessary for getting in to the celestial Kingdom; according to the assertions of JESUS CHRIST and His Apostles in divers places of the Scripture, that whosoever believeth in the LORD is already passed from death to life. That there is no condemnation for him; and that being justified by faith, we have peace with GOD. Hence St. Paul to describe here true faith, addeth expresly these words, Faith in JEƲS CHRIST. He sheweth us in like manner the object of Charity, by saying, The Charity you have towards all the Saints: [Page 7]that is, as we have intimated afore, towards all Christians, all the faithful.

I confess, that Charity extendeth it self to all men generally: there being none, to whom we owe not love, and on occasion the offices which a true, and sincere affection is apt to produce: since all men are the Works, and Images of GOD: since in Adam they all have one common nature with us; and all are called to the participation of faith, and of eternity in JESUS CHRIST by the Gospel, which, without distinction, or exception, inviteth all Nations, and persons to repentance and grace. But so it is, not­withstanding, that Charity embraceth not all men equally. It hath divers degrees in it's affections; and loveth it's neighbours more or less, as it perceiveth more or less in them, the marks of the hand of GOD, and the tokens of His CHRIST, and Spirit. Seeing therefore, they appear no where more clearly, than in the Saints, that is, in true be­lievers, it is evident, these make the first, and principal part of the object of Charity; Gal. 6.10. according to what the Apostle saith elsewhere; Let us do good to all: but principally to the houshold of faith. Besides that Union we have with them, a much more strict, and intimate one, than with any others: their necessity also doth particularly oblige us thereto; the hatred and persecution of the world, putting them for the most part in such case, as none of Creatures do more need the offices of our Charity: neither is there any object worthier of the affection and succour of a good and generous soul, than innocence hated and oppressed unjustly: therefore it is, that the Apostle noteth here by name the Charity of the Colossians towards all the Saints.

He joyneth these two Vertues together, Faith, and Charity; because in effect they are inseparable: it being neither possible, nor imaginable (whatsoever error list to say of it) that man should believe, and truly embrace GOD, as his Saviour in JESUS CHRIST, without loving Him, and His neighbours for His sake: or that he should love Him sincerely, without believing in Him. He puts Faith before Charity, not for that it is more excellent (on the contrary, he elsewhere openly giveth the ad­vantage unto Charity) but because it goes first in the order of things requisite to salvation. It is the blessed root, whence Charity springs forth, 1 Cor. 13. and all other Chri­stian Vertues. It is the foundation of the spiritual building; the Gate of the King­dom of Heaven; the first fruits of the workmanship of GOD, and the beginning of the second Creation. As in the old Creation, Light was the first thing He created: so in the new one, Faith is the first thing He produceth; which the Apostle divinely expresseth to us elsewhere. 2 Cor. 4.6. GOD (saith he) who commanded the light to shine out of darkness, hath shined in our hearts, to give the illumination of the knowledge of the glory of GOD in the face of JESƲS CHRIST.

After the Faith, and Charity of the Colossians, the Apostle adds in the third place, the Happiness that was kept for them in the Heavens. For the hope (saith He) which is reserved in Heaven for you. Some knit these words, with what he had now said of the Faith, and Charity of the Colossians, and understand, that these faithful people laboured with alacrity in the exercise of these Vertues, for the hope they had of the celestial Crown and reward: according to what the Apostle saith elsewhere of Moses; that He chose rather to be afflicted with the People of GOD, Hebr. than to enjoy for a little time the delights of sin, and esteemed the reproach of CHRIST greater riches than the treasures of Aegypt; because (saith he) he had respect to the recompence. And he teacheth us in general of all those that come to GOD, that they must believe that GOD is, and that He is a rewarder of them that seek him. Ibid. v. 6. And from hence it followeth not at all, either that our works do merit the glory of Hea­ven; or that our affection is mercenary. If we should not hope but for what we merit, our hopes would be very miserable. But knowing that GOD is faithful, and constant, we hope with assurance for the bliss, which He, of His meer grace, pro­miseth us; and the less we merit it, the more love we conceive towards GOD, who giveth it to us; and the more acknowledgement, and service ought we to render Him for the same. And for this gratuitous salary, which He promiseth us, we look not on it as a prey after which we hunt; and without which, we would have no love for the LORD: but as an excellent evidence of His infinite goodness; as a testimo­ny of His admirable liberality; that love of GOD which shines forth in it, is the thing pleaseth and ravisheth us most of all: and which enflameth our faith, our zeal, and our affection to the service of so good and amiable a LORD, though then we [Page 8]should bind, what the Apostle saith, of the Charity of the Colossians, with the hope they had of the heavenly glory; there would be nothing in this, but what were conform to Evangelical Truth.

Yet it seems to me more simple, and fluent, to refer it to the third Verse, where he saith, that He giveth thanks to GOD for the Colossians, having understood their faith, and charity; for the hope (He addeth now) which is reserved in Heaven for you. For to consider the condition of these believers on the earth, it seems, there was no great cause to congratulate them for their faith, and charity: the afflictions, which they drew on them, rendring them in appearance the most miserable of men. But though the flesh make this judgement of it, the Spirit, that seeth, above visible things, the Crown of glory prepared for the faith and charity of the faithful, hold­eth them for the happiest of all Creatures; congratulates them, and rendreth thanks to GOD for the inestimable treasure he hath communicated to them. I know (saith the Apostle) that your piety hath it's tryals, and exercises in this world. But I forbear not to bless the LORD affectionately, for that He hath given it to you. I know the bliss, that is prepared for you on high in the Sanctuary of GOD. He takes the word (Hope) here, as often elsewhere, for the thing we hope for, to wit, the blessed im­mortality and glory of the world to come. I confess, we possess it not yet: for hope is the expectation of a good to come. Rom. 8.23. That we are saved, (saith the Apostle) is in hope: but hope that a man seeth is not hope: for what a man seeth why doth he yet hope for? But this good, though absent and to come, is as assured to us, as if we had it already in our hands. The Apostle shews it, when he addeth, that this Hope is re­served in Heaven for you. It is a treasure which GOD hath set apart, having fully prepared it already, keeping it faithfully for us in His own bosome. Whence it is, that we make an assured account thereof; for He hath deposited it in the hands of JESUS CHRIST in whom is hid our life, and immortality; so as if we make an as­sured account of things, which a man of probity, and honour keepeth in trust for us; how much more certain should we be, of the life, and glory to come, seeing GOD hath put it for us in the keeping of so faithful, and powerful a depositary? The place where this rich treasure is kept deposited for us, confirms yet more the hope, and excellency of it to us: for (saith the Apostle) it is reserved for us, in the heavens. Fear not, ye Faithful. Your bliss is not on earth, where the Thief steals, or infidelity and violence make spoil: where time it self ruineth all things: where Crowns the best establisht, are subject to a thousand, and a thousand acci­dents. Yours is on high, in the Heavens, in the Sanctuary of eternity, lifted up above all the odd variations, and inconstancies of humane things; where neither our changes, nor the causes that produce them, have any access. But this same place sheweth you besides, the excellency, and perfection of the bliss you hope for: inasmuch as all celestial things are great, and magnificent. Weakness, poverty, and imperfection lodge here below: Heaven is the habitation of glory, and felicity.

In fine, the Apostle toucheth briefly, in the last words of this Text, whence it is, that the Colossians had conceived so high an hope: Of which (saith he) you have heard heretofore by the word of truth, to wit, the Gospel. This Soveraign bliss, which is reserved for us in the Heavens, is so highly raised above nature, that neither subtility of sense, nor vivacity of reason, nor even the light of the Law could discover it to us, much less give us the hope thereof. 2 Tim. 1.10. That same JESƲS CHRIST who hath de­stroyed death, hath brought to light, life and immortality by the Gospel. Before this, they were, either entirely unperceived; or imperfectly known and hoped for. It's therefore precisely from the Gospel, that we draw both the faith, and the hope of them. He calleth the Gospel, the word of truth, not (as some will have it) because it is the Word of JESUS CHRIST, who is the Truth, and the life: (for this expo­sition is more subtil, than solid) but because it is the most excellent of all Verities; those that are learned in the School of Nature, and of the Law, being mean, and un­profitable in comparison of those which the Gospel doth discover to us. It may well be, that the Apostle would also secretly oppose the doctrine of the Gospel, to those of the seducers, which still recommended shadows, and figures, as we shall hear in the following Chapter: whereas the Gospel presenteth us the substance, and the truth of things. And it seems to be in this sense, that St. John after he had [Page 9]said, The Law was given by Moses, addeth in form of opposition; John 1.17. But grace and truth came by JESƲS CHRIST, because the Law had only dark lineaments, and shadows whereas the LORD JESUS brought us the lively image, the body, and the truth of celestial things. The Apostle remindeth the Colossians, that they had already heretofore heard this Word of truth: as it were to protest unto them, that he would promote no novelty among them; having no other design, but to confirm them more and more in the holy doctrine they had already received with faith from Epa­phras, and other Ministers of the LORD. See (well beloved Brethren) that we had to say to you, for the exposition of this Text.

It remaineth, that we briefly touch at, for you, the principal points we should ga­ther of it, as well for the instruction of our Faith, as the edification of our Charity, and the consolation of our souls. As for Faith, 'tis for it's security that St. Paul telleth us at the entrance, He is an Apostle of JESƲS CHRIST by the will of GOD, advertising us by this quality, He assumeth, to receive no doctrine into our belief which hath not been annunciated by these great, and highest Ministers of the LORD. Let us examine the Spirits; and admit only the word of the Apostles. If any one Evangelize, beyond what they have preached, let us hold him for an Ana­thema. We have their Scriptures. Let us assuredly believe all that we read in them. Let the doctrine, which appears not there, be suspected to us: and praised be GOD, that according to this rule, we have banished from our Religion, that which error, and superstition had thrust into Christianity. You know that the GOD, the CHRIST, the Heaven, the Worship and Sacraments we preach, have been given us by the Apostles of the LORD established by the Will of GOD, and do appear throughout in their Gospels and in their Epistles. Whereas the Mediators, whom our Adversaries invocate, the High Priest they acknowledge, the Traditions they maintain, the Purgatory they fear, the greatest part of the Sacraments they celebrate, the adoration of the Host, the veneration of Images, and the voluntary Worships which they practise, are not found at all either in the Old or the New Testament. Let us therefore firmly retain our Religion, as instituted by the Will of GOD, and con­stantly reject what is beyond it, as come of man, and not of the LORD; from the Earth, and not from Heaven. But it is not enough to make profession of it: we must plant this doctrine in our hearts by a lively belief; in such sort, as we may be able to say with truth, That we have faith in JESUS CHRIST, and charity towards all the Saints.

We render thanks to GOD, with the Apostle, for that of His great mercies, He hath vouchsafed to communicate this treasure of His Gospel to us; and not in vain; since there are among us that have truly made their profit of these spiritual riches. But the life of the greater part renders them unworthy of the praise, which St. Paul here giveth the Colossians. For is this to have Faith in JESUS CHRIST; to serve Him so loosely, as we do? and testifie so little zeal for His glory? so little respect to His Commandments? so little belief of his documents? and so little affection for the interests of His Kingdom? As for Charity, I am ashamed to speak of it, so cooled is ours. For if we loved all the faithful, should we leave the life of some of them, and the reputation of others, without succour? Should we injure them, in­stead of defending them? Should we take away their substance, instead of commu­nicating to them our own? Should we black their honour, instead of preserving it? Would their prosperity offend us? Would their miseries content us? Faithful Sirs, remember, they are the Saints of GOD, His Children, and the Brethren of His CHRIST. Respect those so sacred names, and spare persons, that have the honour to belong so nearly to your LORD. He will judge you by the treatment, you shall give them; and write on his account, the good and the evil, which they shall receive from your hands; recompensing it, or punishing, in the very same manner, as if you had honoured, or violated Him in His own person. He will cut you off from His communion, if you do not carefully regard and practise theirs; and will never avouch you for His Children, if you acknowledge them not for your Brethren. And here alledge not to me, I beseech you, that you have faith. I know well, that this divine light cannot be in souls which are cold, and destitute of Charity. But sup­pose, that this were possible; I tell you, and declare, that all your pretended faith, [Page 10]should you have the highest degree thereof, that may be in the world, without charity would be but a shadow, an Idol, and an illusion; and, as St. James saith, a stinking carkass. James 2.26. Do all you will: Have as much faith and knowledge as you please, if you have not charity, you are not a Christian, you are but a false, and deceitful image of one. Charity is absolutely necessary to the perfection of a Christian. It is the badge of this holy Discipline; it is the honour, and the glory of it: and the Apostle as you see, sets it down here among it's essential parts. Faith shall cease in Heaven, when we shall see instead of believing. But charity shall remain for ever. Have then a good thing, so necessary for you. If you have it not hitherto, ask it of GOD in­cessantly with prayers and tears, and quit Him not before you have obtained it. If you have it, thank Him for it, more than for all the goods of the Universe; and make account, that in giving you charity, He hath given you the Life, the Kingdom, and the Crown of Heaven. Exercise this precious gift continually; let there be none of your neighbours, without feeling of it; Do good to all. Communicate what you have received: the light of your knowledge to the ignorant, the succour of your good offices, to the afflicted; the sweetness of your patience, to enemies; the con­solation of your visits, to the sick; the assistance of your alms, to the needy; the example of your innocence to all, with whom you converse. But have a particular care of Saints, the members of the LORD JESUS, who serve Him here with you, and how poor soever they be, have yet been redeemed with His blood, and predesti­nated to His glory, as well as you. Dear Brethren, your labour shall not be in vain: Your charity shall bring forth it's fruits in their season with a most abundant usury. For terrene, and perishing good things, which you shall have sowed here below, you shall one day reap on high those that are celestial and immortal: for a little bread, and a little money that you shall now give to JESUS CHRIST, you shall re­ceive from His liberal hand the delights of Paradice, and the treasures of eternity. This is the hope, which is reserved for you, in the Heavens. It is not the word of weak, and vain men, that hath promised it to you: You have heard, by the Gospel, the Word of Truth, which cannot lye. And as so magnificent an hope should enflame our Charity; so should it comfort our patience, and render it invincible, under the Cross, to which the Name of CHRIST doth subject us. Consider a little, what the men of the world do, and suffer for uncertain hopes, that whirl in the Air, flote on the Sea, and depend upon the Wind, and Fortune; to how many dangers they expose themselves; to what travail, and disquiet they condemn themselves; Voluntarily passing nights, and dayes in a most laborious servitude, for an imaginary good, that neither yet is, nor perhaps shall ever be; and which, how happy soever the success of their designs may be, they shall not enjoy at most, but during some years only. Christian, shall it be said, that you have less zeal for Heaven, than these people have for Earth? Their hope is doubtful: Yours is assured. Theirs dependeth on the will of men, and the inconstancy of elements: Yours is in Heaven. Pursue then generously so high and glorious a design. And since your hope is in Heaven, have incessantly heart, affection, and thought there. Regard no more either flesh, or earth; it is not here, your bliss is. JESUS CHRIST hath seated it on high at the right hand of the Father, in the Palace of His holiness. Let this excellent hope, sweeten all the evil, you suffer here below. If you be not at ease here; if you be despised; if you have no part in the wealth, or honours of the world: think that in like manner, nei­ther is it here, that JESUS CHRIST hath promised you the rewards of your piety. That Heaven which you see so constant, and immutable, keeps them faithfully for you. You shall there receive one day, the honour, the glory, and the dignities, you now breath after; not to possess them during some miserable moneths, as worldlings enjoy their pretended riches, but eternally, with a perfect, and unspeakable content­ment, in the blessed communion of Saints, of Angels, and of JESUS CHRIST, the Lord of the one and the others: To whom, with the Father, and the Holy Spirit, the only true GOD blessed for ever, be honour and glory to ages of ages. Amen.

THE II. SERMON.

DEar Brethren; the Gospel of our LORD JESUS CHRIST, is the most excellent, and most admirable Doctrine, that was ever published in the Universe. It is the grand mysterie of GOD, the wisdom of Angels, and men; the glory of Heaven, and the happiness of the Earth. It is the only seed of immortality, the perfection of our nature, the light of our understandings, and the sanctity of our affections. There is no Philosophy, or other Discipline; but this alone, that is able to deliver us from the slavery of Devils, and make us Chil­dren of the most High. It is this solely, that truly purifieth us from the filth of sin; and clotheth us with a complete righteousnes; that plucketh us out of the hands of death, and hell; and giveth us access to the Throne of GOD, there to receive, of His bounty, life and supreme felicity. All other religions, invented, and followed by flesh and blood, are wayes of perdition; disciplines of errour, and vanity: that present themselves to poor men in the thick darkness of their igno­rance, as those seducing fires, that sometimes abuse Travellers during the obscurity of the Night; leading them into the deeps of death, and eternal malediction. The Law it self, though come from on high, is nevertheless, as much beneath the dig­nity of the Gospel, as Sinai is beneath Heaven, and Moses beneath JESUS CHRIST. The Law affrighteth Consciences; the Gospel assureth them. The one slayeth the sinner; the other raiseth Him up again. The one maketh grace be desired; the other makes it be enjoyed. The one presented the shadows, and figures of the truth; the other giveth us the lively image, and very body thereof. Whence you may judge, my Brethren, how much it concerneth us to know, so saving and Divine a Doctrine that we may embrace, and obey it: since the repose, and happiness of our souls stand on it, which we shall unprofitably seek any other where. It is to enflame us with an ardent desire of this holy and blessed knowledge, that the Apostle St. Paul proposeth to us so often in His Epistles, the praises of the Gospel; scarce ever naming it, without adding presently something to its commendation; as the custome is of those that love ardently, never to speak of that they love, without giving it some Elogy, that testifies, both its excellency, and their passion. Such is the manner of Our St. Paul, towards the Gospel of his Master. He hath his soul so full of the love, and admiration of this Heavenly doctrine, that He can neither pronounce, nor write the name of it, but He accompanies it with praises, as the [Page 12]just and due marks of its dignity. We have an example of it, in the Text, which you even now heard. For having said afore, that the Colossians had heard of the hope, which is laid up for us in the Heavens, by the word of truth, to wit; the Gospel; from thence he takes occasion, to interpose in this verse, something to its commendation: representing to us, the extention, and efficacy of this Divine word of life. The Gospel (saith he) which is come unto you as also it is into all the world; and bringeth forth fruit, as it doth also in you, since the day that you heard, and knew the Grace of God in truth. In the two verses, that follow, he prais­eth Epaphras, who had by his Ministry converted the Colossians to the knowledge of the LORD, giving him an excellent testimony of fidelity, and goodness, and mingling therewith some praises of the Colossians themselves. As also (saith he) you have heard of Epaphras our dear fellow servant who is a faithful Minister of CHRIST for you, who also hath declared unto us your Charity which you have in the Spirit. This shall be (if it please the LORD) the matter of this action; And to proceed upon it in order, we will consider, one after the other, the two particulars that present themselves, as you see, in the Text of St. Paul; to wit, the praise of the Gospel in the former verse, and that of Epaphras in the two next: touching at also upon each, what the Apostle intermixeth to the commendation of the Colos­sians.

As to the Gospel, he toucheth at two points. First, its admirable progress; and its great, and sudden spread. It is (saith he) come unto you, as also into all the world; and secondly, its divine effectualness to convert men, and change their manners and life. And it bringeth forth fruit (saith he) as also it doth in you since the day that you heard and knew the Grace of GOD in truth. He saith therefore, first, That the Gospel was come to the Colossians; secondly, That it is also come unto all the World. About the first there is no difficulty: For since there was a Church in the City of Colosse, it is evident, that the Gospel, by which Christian Churches are founded and builded, had been Preached to them. Only we should observe in this event, the marvels of the goodness of GOD towards the Colossians. For they were a barbarous, and an Idolatrous people; very far off from the Countrey, and the Religion of Israel; a portion of Phrygia a Province infamous for its abomina­tions; from whence had issued the mysteries, and infernal devotions of Cibele, called by the Gentiles, the mother of the GODs; the most detestable of all Pagan Idols; and in whose service were committed the most unclean, and shamefullest hor­rours. The Colossians, as other inhabitants of Phrygia, were plunged in this gulf of vileness, when the LORD vouchsafed to visit them, and make the light of His Gospel to arise upon them. Whence appears, that the knowledge He gives us of His word, is a present from His meer grace, and not the pay of our pretended merits. For what had the Colossians, in the condition they then were, that might invite Him to communicate this rich treasure to them? what had they on the con­trary, but might have diverted Him from it; seeing all among them was full of a profound, and inveterate Idolatrousness? You see also, the Apostle saith, not, that they were come to the Gospel: but that the Gospel was come to them; to shew us, that it is GOD that cometh to us, who preventeth us by His grace, according to the determinate purpose of His good pleasure. The sick do go, or send to the Physician, and sollicite the succour of his art. Here, quite contrary, the supream Physitian of souls, seeketh to the sick. He comes to them in His benignity. He sendeth them His Ministers, and presenteth to them His remedies, when they dream of nothing less, Luk. 19.10. than of their malady, and the cure necessary for them. The Son of man came to seek, and save, that which was lost. He dispatcheth His servants to Colosse, and elsewhere, to bear thither His salvation, to people, that thought not, save of destroying themselves. He makes Himself be found of them that sought Him not; Isa. 65.11. and saith unto a Nation, that was not called by His Name, Behold me, behold me. Let a man search, as much as he pleaseth; He shall never be able to find any reasonable cause of this dispensation of GOD, communicating His Gospel at cer­tain times, and to certain places; but His sole good pleasure. And that we might the better note this truth, He often directeth the light of His word to those, that governed themselves worst in the state of nature; and hideth it from them, that [Page 13]seemed less defiled than others. He imparteth His Gospel to the Colossians, to the Ephesians, to the Corinthians, and such like, the most lost men that were, in all kind of superstitions, and Vices. He saith nothing to the Gymnosophists, or the Brachmans, or to divers others as well Barbarians, as Greeks, which were esteemed at that time the most innocent of all mankind: as in effect there appeareth much more of justice, and honesty in what is reported to us of their manners, than in those of any other people. Wherefore hath GOD taken this course? Because if He had done otherwise, if He had called only those, in whose policy and life, was seen some outward goodness to shine forth; passing by those whose manners had nothing which was not damnable; we should have believed, without all doubt, what some cannot yet forbear to say, that it is the works of men that oblige GOD to call them, and to impart His Gospel to them: and that if in rigour, they be not worthy of this favour; they merit it at least in a seemliness of equity, and in congruity; as they speak of it in the Schools of Rome. Therefore the LORD useth very often a clean contrary procedure; to make us understand; that those whom He calleth, do not, more than those he leaveth, merit ought at all; (as in effect it is most true, that all men in the corruption, wherein they are born, do no­thing that is of value: the most splendid of their pretended vertues in this estate being but a plaister, and a deceitful dawbing, which under a fair appearance, hideth only deformity, and filth) and that if He vouchsafe to illuminate any, with the light of his Gospel, it is of the sole good pleasure of His grace, He doth it, and not at all for merit of theirs. It was therefore a miracle of the Divine goodness, that this saving Doctrine came to the Colossians, who by their nature, were so far from it: and the Apostle remindeth them of it, to animate them more, and more, in sincere grati­tude, towards the author of so great a benefit.

But that which he addeth is much more strange, and incredible; that the Gospel was come into all the world. He testifieth it too elsewhere; as here a little after, where he saith, that the Gospel is preached to every creature, Col. 1.23. that is under Hea­ven; and at the tenth of the Epistle to the Romans, where applying to the Ministers of the LORD JESUS what the Psalmist had sung of the Heavens; Rom. 10.18. Their sound, (saith he) is gone forth through all the earth, and their words unto the ends of the World. And elsewhere speaking of himself, he saith, That from Jerusalem, Rom. 15.19. and round about it, even to Illyricum he had made the Gospel of JESUS CHRIST to abound: and after the time, he wrote those words, He sowed it besides in the Isle of Malta, and at Rome Now if the other twelve Apostles, and the seventy Disciples, and the Evangelists did labour, each according to his measure, in proportion with St. Paul; as it is not to be doubted, but they did; no one will have cause to be astonished; that all they together should have, by that time, carryed the Gospel through the whole world. We read likewise in the writings of the first Christians, Justin, Clement, Tertullian, and others, that in their time, that is, about 130 and 160 years only after the LORD's death, all was full of Christian Churches: and that there was no Nation either among the Greeks, or the Barbarians, nay the very Scy­thians or Tartarians, wherein CHRIST JESUS had not servants. And though these testimonies cannot be rejected without extream impudence; there being no proba­bility, that either St. Paul, or those other Writers would have spoken of the thing in such sort, if it had not been true: yet entirely to disarm incredulity, I will add, that the very same appears by the Books of Pagans of that time, that are remaining. For Tacitus, a Roman Historian, a passionate enemy of Christianity, Amel. l. 15. though otherwise a grave man, and of great esteem among his Countrymen, hath left in Writing, that in the eleventh year of Nero, that is, only eight years after the date of this Epistle of St. Paul to the Colossians, a severe search having been made after it, there was found a very great multitude of Christians at Rome. This sufficeth to justifie what the Apostle says. For since that Preaching was able to penetrate so far on this side, athwart Provinces, that made, as it were, the heart of the Roman Empire; it might be much more easily spread towards the East, in the Estates of the Parthians, and in the Indies, even whither St. Thomas went, as appears, by tracks of it that remain of it to this day in those Countries; and towards the South in Egypt, and Ethiopia, where St. Matthew Preached, as the ancients do report; and towards the [Page 14]North, whither passed some of the other Disciples. This was well nigh the whole world, then known of the Greeks, and Romans; and thus without doubt, the Apostle un­derstands it in this place. For as to those great Countreys discovered in the West, about one hundred and fifty years ago; which they commonly call the West Indies, or the New world; it is evident, the Ancients had no certain knowledge of them; and it is very likely, that they were not yet peopled in the Apostle's time; the furtherst memory, which the Nations there have preserved, of things yerst done among them, being but for four or five hundred years at most. Be it concluded therefore, that taking the World, as is commonly understood, for Countries inhabited, and known at that time, the Gospel was then already come into all the world.

The Apostle mentions it to the Colossians, First to confirm them the more, in the saith they had given to the Gospel. I confess, that its truth depends not upon the success of the Preaching it; nor upon the multitude of them that believe it. Though all the world should reject it; though Heaven and Earth should persecute it, the faith of a Christian ought to abide alwayes firm, and unshaken; being founded, as it is, upon the word of GOD, and not upon the consent of men: as on the contrary, though the whole universe should maintain errour, we should not be for this, either obliged to follow errour, or excusable for having followed it; this order of GOD subsisting for ever, that we must not follow a multitude to do evil. But thoug it be thus, yet it is a great consolation to a faithful soul, to see the truth spread abroad. And since the Divine Vertue of the LORD is so much the more powerfully declared, by how much the more men it converteth unto his Christ; it is evident, that this extension of the Gospel helpeth, and confirmeth our Faith; in as much as it furnisheth us with an excellent testi­mony of the power of GOD, and of the efficacy of His word. But I add also, that the success here touched by the Apostle, contains a manifest argument of the Di­vinity of the Gospel; and that in two respects. For first, if you consider the thing in its self, it is so great, and marvelous, as that it sheweth sufficiently, that this Doctrine is not only true, but even Divine, and Celestial. When St. Paul wrote this Letter, it was not full thirty years that JESUS CHRIST had suffered death in Judea, and yet the Gospel (as he saith) was already come into all the world. How could it have made so much way in so little time; penetrated so many ob­stacles, flown into so many places infinitely distant; if it had not been, both of a Celestial Original, and carryed by a divine force? Certainly, as the extension of the light of the Sun, who inlightens the whole Hemisphere in an instant, and the rapid­ness of its motion, who visits all the Climats of the universe in four and twenty hours, doth evidently shew us, that it is a work of GOD, and of a nature altoge­ther different, from that of Earthly, and Elementary things; In like manner, this so swift, and suddain course of the Evangelique Doctrine, that fill'd the world in so little time, pierced through, and dissipated the darkness, and made it self be seen so quickly from one end of the Heavens to the other, invincibly proves, that it is a divine thing, and no humane production. Look on all the disciplines, that ever had sway in the World. You shall not find any of them, that was establisht in this sort, and made such a progress in so small a time. The religions of the Pagans lived only in the Countries where they were born; and if sometimes they stretched further, it was rather the curiosity of strangers, that brought them from the place of their birth, than their own design, or vigour; all those so famous sects of the Philosophy of the Greeks, did abide each of them in the soil that bare them. And the Doctrine, which the Popes of Rome have established in their Com­munion, came not to the estate, wherein we see it; but by a long succession of time, one age gaining one point, and another adding a second, till after many ages it took, in fine, the consistence and form it hath at this day, and wherein it is maintained, by the terrour of Inquisitions, and the pomp of a worldly power, and the favour of the Great, who find their own interests in it. It is only the Gospel of the LORD, that from its birth, had the courage, and the force to fly every way, penetrating with incredible swiftness, all the Regions of the habitable world in less than five and twenty years. And let none alledge unto me here, the Seduction of Mahomet, which infected the East, and the South, and a part of the West it self [Page 15]in a very little time. For there is nothing alike in the progress of the one, and the other of these two doctrines. I pass by other differences, that may be observed. I will only touch at one of the most essential: namely, that Mahomet, and his Suc­cessours advanced not their impostures but by force of Arms and dint of Sword: not Preaching, and establishing their Doctrine, save in the Countreys they conquer'd, and among the Nations they brought under their Yoke. To say true, it was their Iron, and not their Alcoran, that ran through, and spoiled the World. What was strange, or supernatural in their success? That a Troop of Robbers, whom their own need, or others cowardice, and confusion emboldened to enterprise, could seize them of some Towns by fraud or force? That puffed up with the good fortune of their first successes, and by a multitude of people joyned with them, they pushed further on, and issuing out of their Arabia should attempt the outmost quarters of the Roman Em­pire, very ill-garded at that time, and in a manner, exposed to pillage? and that gaining ground by little and little they should fall on further, and break in on one side, and the other, as the division, and weakness of their enemies gave them opportunity? so as, in fine, in the space of three or four score years they saw, by these progresses, the East, and the South in their hands? Sure there was nothing but humane in all this. Alexander the Macedonian had yer-while done as much, or more in less than fifteen years; and Sesostris, and divers others, both before, and after him. It is then no Miracle, that the Religion of the Saracens, born (if I may so say) upon the wings of their victorious Ensignes, saw much of the World, by this means, in fifty, or sixty years: If any marvel be, it is that of their armes, which did so great exploits in so small time, and not that of their Alcoran, which never entred but into places, whose gates fire and sword opened for it. But as to the Gospel of the LORD JESUS it is quite otherwise, It had not to sustain it, and advance it in the world, either the aid of force, or the favour of armes, or the successes of Warr, or the exploits of any Conquerour. It had not in its service, either the charms of Eloquence, or the subtilities of Philosophy; in one word, it had no humane or terrene succour, that you can possibly imagine. Those that carryed it, were twelve, or thirteen Fishermen, with a little number of others of the same Cloth; without Credit, without Armes, without courage, without Experience: the off­scouring, and sweepage of the world; weakness, and imbecillity it self: who far from enterprising upon ought of other mens, had renounced all that was their own: who instead of smiting, and slaying; where whip'd and ston'd at every turn; in­stead of attaquing, did not so much as make resistance to them that ill handled them; living in an extreme humility and innocence. With this poor equipage the Gospel undertook the world, and though it met every where with gates shut up, and walls garrison'd with all that was terrible, to force it back; though the Jews persecuted it, the gentiles derided it, great, and small had it in abomination; Ma­gistrates banish'd it, and put it under the most cruel punishments; though all did rend it with injuries and reproaches; yet naked, as it was, it made it self room; and in spight of so many dreadful impediments, ran from East to West, and from South to North; and so constantly despised all earthly means, as it reigned every where for sixcore years, before it had one Magistrate, or Captain on its side; dis­arming and despoiling them, when it received any; so far was it from making ad­vantage of their arms, or authority. We may affirm therefore that this progress of the Gospel is a thing altogether singular, not at any time else seen, or hapning in the world; and with which neither Mahumetism, nor any other Religion hath any community. Consequently, that this is a mark of the truth and divinity of this holy doctrine; those that are humane, neither having, nor being able to have that ad­mirable force, and vertue, which appeareth in it.

But this event proves the same thing yet again, after another manner; inasmuch as it was a manifest accomplishment of ancient Oracles, yer-while given by the LORD to His former people, and registred in His Scriptures; which foretell in divers places, that the Messiah should spread all abroad, the knowledge of the true GOD, which was before shut up, within the strait limits of Judea; Isa. 60.3. & 9.1. that the Na­tions one day should walk in His light, and that people sitting in darkness should see a great light, which the LORD JESUS explaining, in the dayes of His flesh, [Page 16]had said upon it, Mat. 24.14. that His Gospel should be Preached in all the world. These pre­dictions therefore appearing at that time, so punctually, and so admirably, and in so short a space fulfilled, who can doubt any more, but that the LORD JESUS is the true CHRIST; since never any, but He, revealed the GOD of Israel, and His service to the World? and that His Apostles were the servants of this same GOD; who, having foretold these things, so many ages before; so mightily executed them by their Ministry, in the fulness of time?

But besides the confirmation of the Colossians faith in general; I account, that the Apostle would more-over, by this Elogy he gives the Gospel, to be come into all the world, fortifie them in particular, against the new doctrines, which some seducers were sowing in their Church. For since other Churches founded here, and their, in divers parts of the world, had heard nothing of them, it was a very evi­dent argument, that they were not any part of the Gospel, that is, of what the Apostles Preached. Whence we may draw, to give you this advice by the way, an invincible proof, both of the truth of the doctrine, we believe; and of the va­nity of that, which we contest about, with our adversaries of Rome. For as to that we hold, it is evident, the Apostles Preached it in all the world, both by word of mouth, and by writing; there being none of the necessary, positive, and assirmative articles of our faith, but doth appear in all the Monuments of Apostolique Preach­ing, to wit, both in the Books they wrote, and in the Churches they sounded. As for our adversaries, it is no less evident, they can never shew, that the Monarchy, or infallibility of their Pope, or the Adoration of their Host, or the service of their Images, or their invocation of Saints, or Purgatory, or the trafick of their Indul­gencies, or any other of the points which we debate with them, was Preached in all the world at the time of the holy Apostle; no track at all of them being found in any of the Books or Memorials that remain of that age, or of a long time beyond it: only a man may perceive them, some ages after, growing up, one in one place and another in another, at divers times, and in different Climats; an evident sign, that they are, not parts of the Gospel of JESUS CHRIST which was Preached entire in all the world, in St. Pauls life time; but inventions and traditions of men, that came since.

After this suddain, and admirable spreading of the Gospel, the Apostle adds the efficacy, it had in the places, where it had been preached. It is not only come into all the world (saith he) but which is more, it bringeth forth fruit there, as it doth also in you. It bears the same fruits there, which it hath produced among you. You discern, that these fruits of the Gospel signifie no other thing, but that faith, charity, honesty, modesty, temperance, and the other spiritual vertues which it pro­duceth in the souls of those, that hear it, and receive it, as they ought, and in which the Sanctification of men doth consist. It is this power, and efficacy of the Gospel, which the LORD would represent unto us, in the Parable of the seed, to which He compareth it; Matt. 13. and which according to the divers disposition of the places where it fell, brought forth more, or less fruit; in some an bundred fold, in other fixty, and elsewhere but thirty. Never was seen a thing more marvellous. The Gospel changed the whole earth in a few years. It crowned plants, with flowers, and fruits, that were barren, and accursed. It filled the desarts, the plains, and the most desolate heaths, with exquisit, and delicious trees. That which the Laws of Nations, that which the most excellent Philosophy had husbanded, whole ages in vain, no sooner felt the hand of these Evangelique Vine-dressers, and labourers, but suddainly losing the bitterness of its first juice, was sweetned, and became loaden with Celestial fruits. There was piety, sweetness and humanity seen to flourish, where never had appeared ought, but the horrour of Superstition, of Atheism, of cruelty, and all other kind of Vices. This is the change, which the LORD had foretold in Isaiah, Isa. 41.19. in those Allegorical words, I will make to grow in the Desart, the Cedar, the Pine tree, the Myrtle, and the Olive. I will set in the Plains, the Firre-tree, the Elme, and the Box together. And elsewhere again, comparing the Gospel to a rain, that watereth the Earth, and makes it bud, and bring forth corn, and bread. So shall my word be (saith He) it shall not return to me without effect: Isa. 55.10, 11. but it shall do all my pleasure, and prosper to the things, I shall send it for. And this [Page 17]divine fruitfulness of the doctrine of the Gospel, which miraculously changed the world, is also a most evident argument of it's truth, and of it's heavenly original: there never having been Religion or Discipline, on earth, that had so lively, and universal an efficacy.

But the Apostle particularly commendeth here the fruits it had brought forth among the Colossians. It fructifieth in you (saith he) since the day, that you heard, and knew the grace of GOD in truth. He praiseth, both their teachableness, in that this word had fructified in them, from the first day they heard it, and their con­stancy, for that it continued still fructifying to that time. The earth produceth not fruit, as soon as it hath received the seed: there must be time to mollifie the grain, to make it thrust forth, and sprout; to raise it up, and garnish it with fruits. In this spiritual Husbandry, it is not so. The Gospel, if rightly received into your heart, will fructifie there, from that very moment. Receive it then, faithful Bre­thren. Defer not till the morrow. This day, that you hear the voice of the LORD, harden not your hearts. Psalm 95. It's one of the most pernicious artifices of the ene­my, to suggest to men, that they put off their conversion to the future. Give me (saith He) this day, and thou shalt give God the next. Give me the present, and Him the future: to me the flower, and vigour of thy life; to Him the remains, and thine old age. So they find at last, when all hath been given to Satan, and the world, nothing remains for them to give the LORD: to whom they have left the future only, that is, what was not theirs: disposing of the present, which alone was in their power, to the pleasure of their mortal enemy. Christians, take heed of his wiles, and hasten ye out of his snares. Imitate these faithful Colossians. Receive the Word of GOD so deep into your hearts, that it may fructifie there from this very day. You cannot be the LORD'S too soon. Put not off the design of being happy to another time: consider, that time fleeth, and life runs out, and death comes, while you deliberate. But if we must begin betimes, to bear fruit, worthy of the Gospel: it is not mean't, that we may cease again soon after, as forward Trees, which make an end first, as they did begin. The plants of the LORD begin early, but never cease to fructifie. They bring forth fruit in their through-white old age; and are even then in good liking; and bide fresh, as the Psalmist singeth. Psal. 92.15. If you have embraced the Gospel with ardour, retain it with an invincible constancy. For salvation is not prepared, save for them that shall persevere; that shall keep the verdure of the heavenly sap in them, in spight of the scorching heats of Summer, and the coolings of Winter, so as no season, how rude, and contrary soever, doth ever strip them of their mystical flowers, and fruits. As to what remains, the Apostle calleth the faith of the Gospel, The knowledge of the grace of GOD; because it is not possible to relish this heavenly doctrine, if a man have not received, and experi­mented the mercy, which it offereth us in JESUS CHRIST. This grace is the heart, and substance of the Gospel. Whence appears, that it is a corrupting it, and a changing the nature of it, to thrust into it the doctrine of the satisfactions, and merits of men; things, either wholly incompatible with Grace; or such as at least extreamly darken, and enfeeble it. When he faith, that they heard, and knew the Grace of GOD in truth, he meaneth, either that they received it truly, in sincerity of heart, without hypocrisie; or that this Grace they knew was delivered them pure and sincere, without any mixture, either of Pharisaical Superstition, or Philosophi­cal Vanity: or, finally, so, as it is declared in the Gospel; not in Error, and in Fi­ctions, and Lies, as in false Religions; nor in shadow, and in figure, as in the Law of Moses: but nakedly, and simply, as it is in it self; Of these three Expositions, all good, and convenient: the First is to the praise of the Colossians; the Second to that of Epaphras their Pastor; and the third to the praise of the Gospel it self.

But as to Epaphras, he speaks of Him by name in the two last Verses of this Text, which make the second part of it. And to commend Him to the Colossians, and win him their hearts, and respect; He gives an excellent testimony, of his fidelity, his candour, and his goodness. As also (saith he) you have learned of Epaphras our dear fellow-servant, who is a faithful Minister of CHRIST for you, who also hath declared unto us your charity, which you have in the Spirit. This holy Apostle knew how [Page 18]much it concerneth Churches, for their edification, to have a good opinion of their Pastors; and with what artifices the enemy laboureth ordinarily to decry the faith­ful servants of GOD, and ruine their reputation, among their flocks: therefore it is, that he here exalteth Epaphras, as his piety deserved: and to take out of the Co­lossians all suspicion against the purity of his teachings, advertiseth them expresly, that the doctrine, they had learned of him, was in truth the same Gospel, of which he had spoken. And from this great care, the Apostle hath of Epaphras's reputation, the Ministers of the LORD should learn, to set themselves, the best they can, in the Spirit of their people, abstaining not from evil only, but also from its appearances, and whatsoever might make them to be suspected of it. It is not enough to ap­prove the goodness of our life to our own conscience; We must also, if it may be, content the judgement of our neighbours. Innocence is necessary for our selves, and reputation for others. And since it serves to edifie them, we are evidently ob­liged to preserve, not our own only, but also the reputation of our fellow-brethren, whom GOD hath setled in the same charge; for if we bite, and rend one another; who sees not, but the particular reproach of each one, will be the common infamy, and ruine of us all? But since the reputation of Pastors is a publick good, which tendeth to the edification of the whole Church; you see again, that each faithful person oweth it a particular respect; and that the crime of those who violate it unjustly is a kind of Sacriledge. It's a robbing of the Church, and stealing from it, it's edifi­cation, to black by calumny, and detractions, the life, and doctrine of them that serve it: or to expose them to laughter and contempt, by scoffings, and re­vilings.

But to return to Epaphras; the Apostle crowneth him with two, or three excel­lent Elogies. First, He calleth him his dear fellow-servant. Admire, I beseech you, the candour, and the goodness, the humility, and the modesty of this holy man. His candor; for whereas, ordinarily there's jealousie between persons of the same fa­culty; St. Paul contrarily acknowledgeth, and exalteth the Gifts, and Vertue of this servant of GOD. His goodness; for He tenderly loves Him: as every where else, He plainly sheweth, that of all men there were none he more affected, than the faithful Ministers of the Gospel. His humility, lastly; in that being raised on the Throne of the Apostolick dignity the highest in the Church, he maketh Epaphras, as one may say, to sit there with Him; owning Him for His fellow. Next He termeth Him a Minister of CHRIST. It was much to be fellow-servant with St. Paul: but it is much more, to be the Minister of CHRIST, the LORD of glory, the Head of the Church, the Soveraign Monarch of Men and Angels. Judge, with what reason some of our adversaries mock at the title we assume, qualifying our selves Ministers of CHRIST, or of His Gospel, since it is the word, that the Apostle useth here expresly, to signifie that holy charge, which GOD hath called us unto. But He doth not term Epaphras simply a Minister of CHRIST; He saith moreover, that He is a faithful Minister: the quality of Minister was common to him with ma­ny others; the praise of faithfulness, with few. 'Tis all that the Apostle did re­quire in a good Steward of the House of GOD. 1 Cor. 4.1, 2. Let each one hold us (saith he) for Ministers of CHRIST, and Stewards of the mysteries of GOD. Moreover it is re­quired in Stewards, that each one be found faithful. To have the praise thereof, the Minister of the LORD must, First, Seek the glory of his Master, and not his own: and Secondly, Keep close to His Orders; without hiding from, or envying to His Sheep, any of the things committed to him for their edification; without setting before them ought of His own invention, beyond, or against the will of the chief Shepheard. But though all these good qualities greatly recommended Epaphras to the Colossians, He addeth yet another, which, no less than the rest, obliged them, ten­derly to love, and cherish him; namely, that He employed the Master's talents to their edification. He is (saith he) a faithful Minister of CHRIST for you. They ought therefore to love him, both for the dignity of his Office, and for the profit, that came in to them thereby. For though we be obliged to love, and respect all the faithful servants of GOD in general; yet there is no doubt, but we owe a par­ticular affection, and reverence to those, who peculiarly consecrate their Ministry to our edification. In fine, the Apostle tells them, that this holy servant of GOD, [Page 19]had advertised Him of the pure, and spiritual love they bore Him. He hath declared to us (saith he, that is, both to Him, and to Timothy) your charity which you have in Spirit. I count, that by charity, he meaneth here, not in general, the Christian Vertue which we ordinarily call by this name; (for of the Charity of the Colossians so understood, he had already spoken in the fourth Verse) but the affection these faithful people had for St. Paul. And He calleth it a Charity, or Love in Spirit, that is, spiritual; because it was founded upon the Spirit, and not upon the flesh; upon the interests of Heaven, and not of Earth. And here, consider, I beseech you, how dextrous, and industrious Epaphras was to knit spiritual friendships. The Co­lossians had never seen St. Paul; 'tis he without doubt that had recounted to them the excellent vertue, and piety of this great man, and by this means enkindled in their souls that holy, and spiritual charity, they had for Him. And see again, how by the relation he makes to the Apostle, of the love these believers bore Him, He possesseth His soul with a reciprocal affection towards them. O holy, and blessed tongue, that sowest nothing in the hearts of the faithful, but charity, and love; how far now-adayes from thy candour, and sincere goodness, are those mouths of Hell, that inspire nothing but hatred, and kindle nothing but animosity, envy, and re­venge, in the souls of those, whom they can breath upon; who busie themselves in making dissentions among brethren; in dividing, and arming one against the other, such, as nature, or grace hath most strictly united!

But it is time henceforth to conclude this action: that which you have heard, may, I think, suffice for your understanding of this Text: and so nothing remains for me; but to conjure you to make in good earnest your profit of it; and to draw from this Meditation the holy uses it containeth, whether for the correction of your manners, or the consolation of your souls. The Gospel of JESUS CHRIST is come unto you; the same Gospel, which yerwhile changed the Universe, which abolished Idolatry, and Paganism, and made the knowledge, and service of the true GOD flourish every where. The LORD hath raised you up Epaphras's, faithful Ministers of His Word, who have published it to your Fathers, and to you, with exquisite sin­cerity, and truth, entirely so, as Paul preached it to the Nations, without any leaven of superstition, or error; acquitting themselves in their Stewardship with so upright a conscience, with so much zeal, and ardour, as I assure my self, that the great Apostle, were he now on earth, would do them the honour, to own them for his dear fel­low-labourers. You have seen, this sacred doctrine renew the proofs of its divi­nity, by the swiftness of it's course, and efficacy of its vertue: as which, in little time, flew through all Christendome, and in spight of the oppositions of Hell and Earth, rais'd up every where fair, and flourishing Churches to the LORD. We may say particularly of yours, that the Gospel fructified in it, from the day it was heard there. The blood, and the sufferings of so many faithful ones, as gloriously sealed its truth therewith; their charity, their zeal, their good and holy works, of which, memory remaineth still among us, are unreproachable witness of it. But I know not, whether I may justly add, what the Apostle saith here of his Colossians, that the Gospel bringeth forth fruit still in you. For those few fruits, which it produceth here, are choaked up with so many thorns, and bryars, so many sins, and vices; that they scarce deserve to be considered. Not that the Gospel is changed in its self. It hath still that immortal force, which GOD gave it; to bud, and thrust forth, and produce the fruits of righteousness and life. It is ever the incorruptible seed of GOD, His Word living, and abiding for ever; full of efficacy, and vigour. Whence then cometh this sterility? Dear Brethren, it cometh from the bad disposi­tion of our ground, and not from the weakness of the heavenly seed. The Gospel fructifieth not among us; because it falls in stony places; and by the High-ways, or among thorns; upon souls, either full of worldly lusts, and carnal cares; or exposed to the feet, to the going to and fro of Devils; or frozen up, and hardned with the fear of temporal evils. This is, Faithful Sirs, the true cause of our barrenness.

Let us then purge our hearts, Hos. 10 12, Jer. 4.3. and (as a Prophet saith) break up our fallow grounds. Let us pluck up the thorns, which the world hath planted there, avarice, the desire, and deceitfulness of riches, ambition, and the love of our flesh, sensuali­ty, and vanity. When you shall receive the Gospel into souls, so prepared, it will [Page 20]not fail to shew it's fecundity: It will bring forth it's fruit abundantly, in some an hundred for one, in others sixty, in others thirty. Without this it is in vain, that we boast us of JESUS CHRIST, and of His Word: His Word is not given us, but to fructifie. If we abide barren; far from serving us, it will aggravate our condem­nation, and draw upon us a judgement so much the more terrible, by how much the more plentifully it was communicated to us. Remember that dreadful threatning, justified by so many sad, and lamentable experiments, which the Apostle denounced to the Hebrews, The earth that bringeth forth thorns, and thistles, is rejected and nigh unto cursing, and it's end is to be burned. 'Tis a dreadful thing to fall into the hands of the living GOD; who is so much the more severe to punish the contempt of His Word, by how much the more liberal He was, in imparting it to men. These same Colossians, whose faith and charity the Apostle praiseth here; and their neighbours the Laodiceans, and those of Hierapolis, for not having continued to bear fruits wor­thy their Vocation, saw some years after their Cities ruined, and swallowed up in an horrible earthquake. And all those fair Churches of Asia, so much celebrated in the Acts, and the Apocalyps, are at this day entirely desolate; for not having made their profit of the Gospel. GOD hath already begun too, to avenge this contempt of His Word, in divers places of Christendome; which the bryars, and thorns of the old superstition do cover once again, instead of the Gospel, that lately flourished there. GOD forbid, Dear Brethren, that we should fall into the like condemnati­on. To prevent it, let us recover the zeal of our Fathers; let us do the first works. Let the Gospel fructifie again in the midst of us. Let it bring forth, and make to grow up abundantly, charity, meekness, honesty, peace, humility, patience, alms, prayer, fasting, sobriety, chastity, and the other fruits of the Spirit; and above all, a spiritual love of St. Paul, and the other Apostles, who report the Gospel to us, to respect them, and walk in their doctrine, concord, and mutual love in one to­wards another. If we make this use of it, GOD will take pleasure in the midst of us. He will daily visit us; He will cherish us, as His Paradice, His Heritage, the Garden of His delights. He will pour out upon us here below all kind of graces and blessings in abundance; and after having seen us fructifie on Earth, He will one day transplant us into Heaven, to live, and flourish there for ever, in the Courts of His own blessed, and eternal habitation. Amen.

THE III. SERMON.

THE love of beauty and excellency is so natural to us, that we cannot discover so much as the beginnings, and buddings of it any where, but we take pleasure in them; and the secret content we thence receive, usually causeth us to wish their growth, and their perfection; unless envy, or some other maligne passion, do check the moving of our hearts. Thus when we see towardly Chil­dren, and that promise well; there is no soul, that hath ever so little of humanity, but is delighted, and maketh the like apprecation for them, as Joseph did sometime for Benjamin, when his Brethren presented him; GOD be gracious unto thee, my Son. Gen. 43.29. From such sentiments do flow those benedictions, which we are wont to pronounce upon persons that are imployed in things beneficial, and useful, whether natural or civil: as, to instance with the Psalmist; when we see the busie Reapers of a fair Field in Harvest time, and say, The blessing of the LORD be upon you; Psal. 129.8. we bless you in the name of the LORD.

But if this kind of natural beauty, and perfection doth engage our affections, and good wishes to the subjects in which we perceive it: the gifts of divine grace, which are incomparably more excellent, should much more lively touch us, my Brethren; and kindle in our hearts greater flames of love, and of desire, for those that possess them. For as high as Heaven is above the Earth, and as much as eternity is prefe­rable to time, so much advantage have the beauties, and perfections of Grace above those of Nature. If therefore we judge rightly of them, and estimate them ac­cording to their worth; it cannot be, that we should see them shine out in any, without running to them, and fastning forthwith on them, as holy, and as happy persons. An eminent example of this motion of Christian Charity, we have in our Text; for the Apostle St. Paul here sheweth us, he no sooner understood by Epa­phras's report, the Colossians faith, and love, but his soul was presently seized with ardent love unto them; and his absence hindring him from giving them other evi­dences of it, he incessantly presented prayer, and earnest suits to GOD, for their per­severing, and perfiting in piety; that is, for the continuation, and the perpetuity of their happiness

The summ of his desires for them, is contained in three Verses, as they evidently relate to three sorts of benefits: for he wisheth them first in the ninth Verse, the bene­fits that respect perfect knowledge of the truth, next in the tenth, those that respect the exercise of sanctity, and finally in the eleventh such as concern perseverance in faith, and patience in afflictions. For present, we will meditate only on the first of these three Articles, remitting the two next to another action. And for this cause (saith the Apostle) we also since the day we heard it, cease not to pray for you, [Page 22]and to crave, that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding. For right understanding this Text, we will consider in it three particulars, by the help of the grace of GOD, which we implore for this ef­fect. First, The Motive of the Apostle's prayers: Secondly, Their form, manner, and quality: and in fine, which is principal, and most important, the subject of them, that is, what He requested of GOD in His prayers.

As for the Motive, that induced the Apostle to pray for the Colossians, He signifies it to us, in these first words; And for this cause, since the day we heard it, we cease not to pray for you. For these words sending us back to the precedent Verses, with which they have a tye, do shew us, that the knowledge, which the Apostle had by Epaphras's relation, of the faith of the Colossians towards JESUS CHRIST, and of their charity towards the Saints, of their heavenly hope, and of their other spiritual graces, whereof He spake afore, that this knowledge, I say, having filled Him with love towards them, made Him continually pour out His Vows, and prayers before GOD, for the compleating of their salvation. I confess, the affection they bore Him in particular, and whereof He maketh mention, in the Verse immediately preceding, contributed something also to this care he had to pray for them. But it's principal cause was their piety, and sanctification; that they had the first fruits of the Spirit, and the beginnings of the Kingdom of Heaven. Seeing the foundations of the Go­spel, and of the building of GOD, so happily laid, and established among them, He beseecheth the Supream Master, and Architect of this spiritual work, to finish it, and powerfully set the last hand to it. The same reason made Him in like manner, present His prayers to GOD for the Ephesians, as he testifies, at the beginning of the Epistle, Ephes. 1.15, 16, 17. he wrote them, using almost all the same words, that serve Him here. Hav­ing (saith he to them) heard of the faith, you have in the LORD JESƲS, and the charity you have towards all the Saints; I cease not to render thanks for you, making mention of you in my prayers, that the GOD of our LORD JESƲS CHRIST the Father of glory, would give you the Spirit of Wisdom, and of Revelation. Faithful Sirs, learn by this example of the Apostle, to pray the LORD principally [...] those, in whom you see the work of His Spirit appear. Rejoyce ye for their faith, and their zeal, and love them for the honesty, and purity of their life: But remember, that the first, and principal office which your charity oweth them, is the continual succour of your prayers. Object not, that they are too far advanced to need them. During the course of this life, the progress of a Christian is never so great; but the prayers of his Brethren are necessary for him. It's then, when he is most advanced, that the enemy maketh most attempts, and layeth most ambushments for him. The nearer he is to the Crown, the more need he hath of divine assistance. As there is none in the lists, whom we favour more with our wishes, acclamations, and ap­plauses, than those that come nearest to victory: so in this carrier of the Gospel, we should affectionate, and accompany with our vows, prayers, and benedictions those most, that run best; and are nighest to the mark of the heavenly calling. We ne­ver make more wishes for a Vessel, than when after a long, and dangerous voyage, it comes upon our Coast, or we see it ready to arrive in the Haven. When the be­liever, having escaped the shelves, and tempests of the world, steers the true course of Heaven, and makes (if we may so say) with Oars, and Sails to the Port of Sal­vation; 'tis then we should redouble our wishes, and benedictions for his safety; 'tis then we should fear more than ever, lest some mishap marr all his progress, and bereave him of the reward of his pains. But let us now consider the manner, and the quality of the Apostle's prayers; Since the day (saith he) that we heard these good news, we cease not to pray GOD, and to make request for you. First, He did not pray alone. We cease not to pray, saith he; where you see, he speaks of more praying with him, comprising in this number Timothy, whom he had expresly named already, at the beginning of this Epistle; and the other faithful, that were at Rome with him. Being put on by one and the same charity, animated with one and the same desire, they all lifted up their hearts, and Votes to GOD, together with the Apostle, for the spiritual prosperity of the Colossians. As there is nothing on earth more grateful to the LORD, than this divine consort of many souls, thus mingling their voices, and supplications together; so there is nothing more effectual to draw [Page 23]down His blessing, and obtain His graces, in the behalf of our neighbours. Mat [...]h. 1 [...].1 [...]. If two of you agree on earth concerning any thing they shall ask (saith our LORD) it shall be done for them of my Father which is in Heaven.

But beside that the Apostle's prayers were conjoyned with those of some other be­lievers, that prayed unanimously with him for the Colossians; they had also two other qualities, which gave them much force; assiduity, and the devotion of heart, whence they did issue. He expresseth the assiduity of them, when he saith, that he ceaseth not to pray for them, since the day he heard of their piety, of their zeal in the Gospel. As soon as he received the news of it, he deferred not this duty to another time. He set himself on praying presently for them, demanding of GOD, the compleating of their faith; so ardently did this holy soul affect, all that bore the badges of his LORD. But he contented not himself, with praying once or twice for the salvation of these dear Disciples of his Master. He went on constantly, and ceased not still to sollicite the goodness of GOD for them. For it is not enough, that Moses do lift up his hands once, or twice for Joshua's victory. To defeat Amalek entirely, this holy man must hold his hands still stretched out towards Heaven. Whence it comes, that Isaiah commandeth the Gards of Jerusalem, that is, it's Pastors, Isaiah. not to hold their peace, nor give the LORD any rest, until He re-establish, and set Jerusalem, in an estate of renown on the earth. And our Soveraign Master teacheth us expresly, in one of His Evangelical Parables, that we ought alwayes to pray, and not faint. Luke 18.1. Col. 4.2. Rom. 12.12. 1 Thess. 5.17. And His Apostle enjoyneth us here beneath, to persevere in prayer, and elsewhere also, to continue instant in prayer: and again in another place, to pray without ceasing. So you see, he very carefully practised himself, what he commanded others. Think not under shadow of this, that this holy man was on his knees from Morning to Evening, without addicting himself to ought, but the reciting of prayers; as was the use of a certain Sect of Hereticks in time past, named the Messalians, or Euchites, noted, and condemned by the ancient Church; who made profession of being al­wayes in prayer, and under this fair mask did hide a most profound, and infamous laziness: As the greater part of the Monks of the Communion of Rome at this day; who in the Cloysters, whither they retire, as in so many refuges of idleness, pass their time in saying Litanies, and Orisons, most commonly without any attention, or de­votion, under pretext of this vain service, which they pretend to do the publick, drawing unjustly the Tribute of huge Alms, due of right to the true poor, and not to them, that are so, only of their own will, by a Vow directly contrary to the com­mand of GOD. The prayer of a faithful man, doth not cross his other duties. The same LORD that commands him to pray, orders him also to labour. To oblige him to the one, He doth not dispense with him for the other. He intends, that he acquit himself of them both. Let prayer begin, guide, and end his labour; let his labour seal, follow, and accompany his prayer. Let him pray with his hand upon his work; let him work with heart and eyes lift up unto prayer. Let these two ex­ercises fill up his whole life; parting the dayes, and hours thereof between them, and keeping faithful and indissoluble company, all along. St. Paul prayed; but this devotion did not hinder him from preaching to the present, from writing to the absent, from instructing the teachable, from reprehending transgressors, from confirming them within, from drawing those without, from fortifying the faithful, from convincing the adversaries, from employing his time in a multitude of good, and holy actions. What means he then by saying, that he ceaseth not to pray for the Colossians? He would only say, that he is very assiduous at it; that he doth it, as often as time, and place permit it; that there passeth neither day, nor night; but he doth them this charitable office: not to alledge here, Augustine in Psal. 37. what an Ancient elegantly saith; that our desires being prayers, these are continual, when our desires are con­tinual. This example of the Apostle teacheth Pastors in particular; that beside preaching the Word, they owe also to their flocks, the succour of their prayers, not only the publick, but their private ones also. For how can they without crime, for­get persons, that are so strictly united to them? Their Crown, and their Glory? The ground of their joy, and the subject of their most precious labour?

But the Apostle, besides the assiduity of his prayers for the Colossians, shews us al­so the ardour, and devotion of them, when he saith, that he prayeth, and demand­eth [Page 24]for them. For the first of those words signifieth the elevation of the soul to GOD; when fixing its eyes on the greatness of this supream Majesty, it adores Him, and gives Him the glory of a perfect goodness, power, and wisdom. This is as the exordium, and Preface of Prayer, to move the LORD, that He do give us favoura­ble audience. After which comes that, which the Apostle calls here, The demand; that is, the very request we make the LORD, beseeching Him to give libe­rally to us, or to our brethren, the benefits, we have need of. From which we have to observe by the way, the order we should keep in our prayers, that they may be legitimate, and grateful unto GOD: namely, that at the entrance, we pre­sent Him an heart, full of humble, and affectionate respect to Him; that reveres Him, as Almighty, and All-wise; that loves Him, as infinitely good, and praiseth, and glorifieth Him, as perfectly blessed. The requests, which are presented to Him, otherwise, heedlesly, and without this preparation, are more apt to provoke His wrath, than attract His beneficence. After this first motion, we should next make our requests, with a great, and ardent desire; and a filial confidence. It's thus the Apostle prayed for the Colossians.

Let us now come to the third point, and see what was the matter, to subject of his Prayer. We cease not (saith he) to demand of GOD, that you may be filled with the knowledge of His will, in all wisdome, and spiritual understanding. It sufficiently appears, by the praises he gave the Colossians before, that they were already much ad­vanced in the knowledge of GOD, and of His Gospel; therefore he doth not sim­ply demand of the LORD, that they may be made partakers of this knowledge; but that they might be filled with it. For there are great differences in knowledge. First, in regard of its extent; and next in regard of its degrees. For its extent, it comprehends the things themselves, that we can know; which being almost infi­nite, it is evident a man may know some, who yet knoweth not others. And as for its degrees; one self-same thing is known more clearly and more distinctly by one; more obscurely, and confusedly by another. It's the same in this, as it is in seeing: One seeth, and discovereth more objects, than another; and of those that see one and the same object, one seeth it much more clearly, and purely than another; and whatever be the cause of this diversity, whether the inequality of their eyes, or the difference of their attention, or that of the light which brightens them, so it is, that their seeing is very different: that of the one being imperfect, and defective in comparison of the other's. The Apostle therefore beseeching the LORD, that the Col [...]ssians might be filled with knowledge, intendeth, that they might obtain of His goodness a perfection both of the one, and the other sort; first, that if there were any points of the Gospel not yet come to their knowledge, He would grant them the grace to observe, and apprehend them; and secondly, that if they did not purely enough apprehend the things, they knew already; He would so shine on them by the light of His spirit, that they might clearly and distinctly perceive them. For it is in these two points, that the fulness, or perfection, he wisheth them in this place, doth consist: the one, not to be ignorant of any of the necessary particulars of the mysterie revealed to us, by the Gospel of JESUS CHRIST. The other, to know each of these particulars clearly, and distinctly, seeing the truth of them, as in a great, and resplendant light. Besides, we must remember, that as the estate of a be­liever is of one sort here below, where he travails for a time; and after another on high in Heaven, where he shall live in the bosome of GOD; so the perfection of his knowledge is of two sorts, the one earthly, and the other heavenly. This same is his last, and highest perfection; that same is but the disposition, and beginning of it: the one is the perfection of his infancy, the other of his full age. And though the first may be in a sense, and in some respect, truly termed fulness and perfection, yet in regard of the other it's imperfect. Whence it comes that the Apostle else­where, putting these two knowledges in parallel one with the other, saith that now we know, 1 Cor. 13.9, 10, 11, 12. but in part and see but darkly in a glass, whereas in the other World, we shall see face to face, and know as we have been known. And in the same place, he compareth the knowledge, we have here below, to the thoughts of a child, and that which we shall have on high, to the thoughts, and judgement of a perfect man. Then all the arguments of the truth of the Gospel, shall be so mag­nificently [Page 25]displayed, before our eyes, that doubt of it shall not be able to take place any more; and whereas now we see but the images of things; then we shall touch the substance of them; besides that the light of our understandings shall be incomparably more clear, and pure, than it is here below. But though considering the thing in its self, one may call perfect, only the knowledge of a believer enjoy­ing the vision of his LORD on high in the Heavens; yet referring, and ajusting it to the state we are now in; there is also on earth a sort of knowledge, which in this respect may be called perfect: namely the highest measure a faithful person can attain, while he is here beneath. As, though the knowledge of a child be far below the lights of a perfect man, yet this hinders not, but there is a certain form, and measure of knowledge proportionate to the capacity of this age, which when the Child is come to, we say it is an accomplished Child, yea most accomplished. For every age hath its perfection, and every greatness, its full height. Tis then of this second sort of perfection, and fulness the Apostle intends to speak, when he prayes the LORD, that the Colossians might be filled with knowledge; that is, not that they might see the LORD face to face (this is not given, but in the other world) but that they might receive, of his goodness, all the light necessary for the estate, we are in here below; and as high and rich a measure of knowledge as may, and should be had on earth, for getting one day to the upmost degree in the Kingdom of Heaven. And note here, by the way, the holy artifice of the Apostle: By praying GOD, that the Colossians might be filled, he secretly advertiseth them, that they yet wanted something; that he might render them teachable, and attentive to the instructions, he will hereafter give them. For those, that think they are perfect, and have an entire, and accomplished knowledge, do disdain what any one would add thereto, as a thing superfluous, and unprofitable. Therefore he time­ly takes away this imagination from the Colossians, that they may patiently suffer him to instruct them, and finish in them what was only rough-drawn. To the same end, doth that tend which he addeth, that they might be filled with the knowledge, of the will of GOD. For by this word he rejecteth, and removeth far from this subject, all the inventions and doctrines of men; the disputes, and subtilities of Phi­losophy; the voluntary devotions, and superstitions, which had been sowed among the Colossians by the false teachers; as things rather contrary, than useful, to the perfection, and happiness of man; and restraineth all the knowledge he desireth for them, to the sole will of God, as its true object, and its just measure.

Upon which, we have first to remark; that the word here used by the Apostle in the Original, and which we have translated knowledge, signifieth properly a great, and ample knowledge; and these holy Authors employ it ordinarily to express, that knowledge of GOD, which is given us by the Gospel of JESUS CHRIST. For the Law of Moses, and the Doctrine of the Prophets doth indeed teach, what is the will of GOD. But it hath not designed to declare it so purely, and so fully as the Gospel. Whence it comes, that St. 2 Pet. 2.19. Peter compareth the light of the Prophets to that of a candle shining in a dark place, and that of the Gospel, to the brightness of the day. And its hereto St. John hath respect, when he saith, Joh. 1.18. that no man hath seen GOD at any time, and that the only Son which is in the bosome of the Father, He hath revealed Him. Because the knowledge, which was of Him, before the ma­nifestation of the LORD JESUS, was so weak; as it is scarce considerable in com­parison of that, which is given us. It's therefore properly this Evangelical, and Christian knowledge, which the Apostle wisheth here to the Colossians, opposing it to that of the Law, the rudiments whereof some endeavoured to re-establish among them. Secondly, we must observe, what is the object of this knowledge, the knowledge (saith he) of the will of GOD.

All men naturally desire to know; and I avouch, that every knowledge is beau­tiful, and grateful; and there is none truly such, but addeth some ornament to our understanding. Yet it must be confessed, that they are for the most part incapable of giving us the perfection, and happiness we desire, and which is necessary for our nature. Such are all mundane sciences, found out, and cultivated by the sages of the World: not only their Philosophy about nature, and the motions of the Heavens, and the Elements; and about the properties, and effects of things animate, [Page 26]and inanimate; but also that part of their Doctrine, which more neerly respecteth us, and explaineth, what our carriage should be, both in particular; and in respect of those that govern us, or are governed of us, either in the family, or in the State. For, to say nothing of the variety, and extream uncertainty of their opinions, which change every day, and float continually in infinite doubts; after having passed an whole life in this study, and made the greatest progresses that may be, no man is by it, either more content, or more happy, or more assured. All the pretended light of their School, will not be able to dissipate in us, either the horrour of death, or the fear of the Judgement of GOD. It is only the knowledge of the LORD, that can free us of it; and by consequence, it alone is necessary for us: the rest will not render us either more happy, if we have them; or more miserable, if we have them not. It's then this alone, which the Apostle wisheth unto the Colossians. But we must yet consider, in the Third place, that He wisheth them the knowledge, not of the nature, or the Majesty, or the other essential properties of GOD; but of His will. For as to the essence of this supream, and incomprehensible LORD; as to the infinite, and immense greatness of His power; as to the ineffable manner of His understanding, and the marvels of His judgement, it is not necessary for us to know them clearly. It is sufficient for us, to adore them, and many have lost themselves, in lusting to sound them. It is His Will, that we must know, to attain salvation, as the true rule of our duty, and His judgement. He hath fully declared it to us, by the Ministry of His Heralds, the Apostles and Prophets, who have pub­lished it by word of mouth, and configned it in writing, in the Holy Books, which they have left us. There it is, that we must seek it, and not in the discourses of vain men. There we shall find it manifested, as far as is necessary for us to know, and do it. It hath two principal parts, faith, and obedience. For the will of GOD, as the Apostle understands it here, is nothing else, but that which GOD would have us believe, Joh. 6.40. and do, to be happy. For faith, His will is (saith our LORD) that whoever seeth the Son, and believeth in Him, have eternal life, and be raised up at the last day. 1 Thes. 4.3. For action, This is the will of GOD (saith the Apostle) even your sanctification. These are the two first, and principal heads of the will of GOD, to which all other instructions in Scripture do referr. It's in the knowledge of these things, that St. Paul prayeth GOD, the Colossians might be perfect, and accomplished.

He addeth, in all wisdom and spiritual understanding. We call them Wise men, in the world, that know how to compass their ends, that use means fit for this purpose, and skilfully avoid all that might put them from it; so dextrously conducting their affairs, that of two things, the one follows; either they finish that which they de­sire; or if they prosper not in it, it is some mishap, and not their fault, that is the cause of such ill success; But because they propose unto themselves, ends vain, and evil, and unprofitable to their happiness; thence it comes, that how wise soever they be esteemed by the world; all their industry yet is, to say true, but folly, and errour. Those then, on the contrary, are wise after the Spirit, who constantly hold the right course of piety, guiding themselves in it with such skilfulness, that they beware of scandals, and all that might set them off from their mark; avoiding what is con­trary to it, and practising what is useful. And though the world commonly ac­count them extravagant; yet so it is, that their conduct proves to be true wisdom; since at the end, and after all, it will be found, that none but they attain unto sal­vation. It is then this skilfulness, which the Apostle termeth here, a spiritual wis­dom; both because it respecteth the things of the Spirit, that appertain to a Ce­lestial, and spiritual life; as also for that it is a gift of the Spirit of GOD, coming from on high, from the Father of lights; neither the sense, nor the reason of Na­ture being capable of giving it to any knowledge of the Divine will, is, as it were, the matter, and subject of wisdom; Wisdom is, as it were, the use, and employing of the knowledge of GOD. For to be wise after the Spirit, it is not enough to know what is the will of GOD, There must be use of this knowledge; first by laying down for a certain and unmoveable maxime, that it is in it our bliss consisteth: and consequently, that therein we must bound our desires. Secondly by practising what we know of this Divine will, aiming at the mark it sheweth us, and employing [Page 27]to attain it, the means it prescribeth us, watching and labouring continually thereto. For certainly that servant in the Parable, who knew his Masters will, and did it not, was nothing less than wise. As for the spiritual understanding, which the Apostle wisheth, in the last place, to the Colossians; it is a quick, and exquisite prudence to judge aright of things that are presented, and discern the good from the evil, the true from the false, and the real from the apparent: and this gift (as you see) is also a fruit of the knowledge of GOD: and consisteth only in an exact application of what we know of His will; to the doctrines, and counsels, which the flesh, and its Ministers set before us, to turn us out of the way of salvation. It's this, was want­ing to Eve, when she was seduced by the Serpent; and to the Galathians, when they were abused by those impostors: the Apostle fearing lest the same should betide the Colossians, to divert this fatal blow, supplicates the LORD to give them understand­ing necessary for the happy severing the false colours, the paintings, and baits of un­truth, from the simplicity that is in CHRIST. Therefore he demandeth not of Him only, that they might be filled with the knowledge of His will in wisdom, and understanding; but in ALL wisdom, and understanding: that is to say, very abundantly, and in so great and [...] a measure, as none of the parts, none of the operations of this divine ability, be wanting to them: after the same manner, as when He saith elsewhere, have all faith, to signifie so high and raised a measure of it, as no kind, and no degree of faith is wanting. Such is, well-beloved Brethren, the ardent, and affectionate Prayer, which the Apostle made continually for these Colossians, That they might be filled with the knowledge of the will of GOD, in all wis­dom, and spiritual understanding: that is, in such sort, as this knowledge might form in them an exquisite sageness, and spiritual prudence.

It Remaineth, that, to end, we briefly touch at the principal lessons, we are to take out of it, for the instruction of our faith, and the amendment of our manners. First, you see, how far the judgement of the Apostle is from the doctrine, and practice of Rome. The Apostle willeth, that the faithful do know the will of GOD, that they be filled with this knowledge. Rome teacheth, that their faith is better defined by ignorance, than by knowledge, and that it is sufficient for them to have, and I know not what implicite faith (as they call it) which without knowing ought its self, referrs its self to the faith of another. The Apostle willeth, that the faithful be endowed with all wisdom, and spiritual understanding. Rome seareth nothing so much, as this; and desireth that without knowing, or understanding ought them­selves, they leave this whole study to their Curates; contenting themselves with say­ing, they believe, what the Church believes: not knowing mean time what it be­lieveth indeed. Darkness is not more contrary to Light, than this pretended faith to wisdom, and understanding. Their practice is conform to their doctrine. For they hide the Scripture from their people; the sacred, and authentick evidence of the Will of GOD, the living and teeming source of all wisdom, and heavenly under­standing; and if in their service they repeat any passages of it, they repeat them in a strange language, that their people may hear it, and not understand it. Faithful sirs, thank GOD, for that He hath withdrawn you from this Kingdom of darkness: En­joy with gratitude the light He hath set up in the midst of you. Learn in the bright­ness thereof, what is the will of the LORD, the head, and the foundation of true wisdom. Make account, that this knowledge is the gate of Heaven, the entrance of eternity, the seed of the divine nature, and the principle of Celestial life. Without it, how will you love GOD; since none loves, what he knows not? Without it, how will you obey GOD, since to obey Him is no other thing but to do His will? Without it, how will you resist the enemy? how will you free your selves from his wiles? how will you discern his impostures from divine truth? Judge what account the Apostle maketh of it, since it's the first thing he asks of GOD for these Colossians, whom he so ardently affected. If you will attain the salva­tion, to which he directeth them, have that which he with so much passion desireth in them. Remember, you are the people of the Sun of righteousness, of the eternal wisdom, and word, the workmanship of His Comforter, who is a Spirit of wisdom and of understanding: Deut. 33. Isai. 1. and that one of the greatest reproaches GOD ever made to His Israel, is, the calling them a foolish people, and unwise: that hath neither know­ledge, [Page 28]nor understanding. And since you see that the Apostle demands of GOD this divine wisdom for the Colossians, address your selves also to that Father of lights, from whom cometh down hither every good gift. Press Him; importune Him; quit Him not, till He have revealed His mysteries to you; till He have lightned your eyes, and your hearts, to make you see the wonders of His wisdom. But unto prayer add also study; Read, and hear His word carefully; meditate it both here, and at home; render it familiar to you; commune of it with your neighbours, and instruct your Children in it. As I grant, this labour is unprofitable: without the grace of the LORD; so I maintain that with it, it is most efficacious. Paul would Preach to Lydia in vain, if GOD did not open her heart. But if GOD set to His hand, it is not in vain that Paul labours for it. And to attract this saving hand of the LORD, joyn unto prayer the Offerings of your alms, the perfume of a good and holy life. Make use of what you know. Mannage these first fruits of light, which you have received already. Employ the Talent that hath been given you; and the Master will give you on it, others greater. How would you He should communicate new graces to people, that so vilely abuse the first? You know His will, and do that of the Devil, and the Flesh. He [...]th made you a present of the Gospel; and you drag it in the dirt. He hath marked you with His seals, and you foul them in the ordures of vice. You impudently bear His Liveries into the debauches of the world; and the Disciples of Heaven are as ardent as the Children of this Generation, after the dissoluteness of the time. GOD forbid, that wisdom, and spiritual understanding, should lodge in hearts so profane. It's a jewell too precious to shine otherwhere, than in Heaven, that is in pure, and holy souls. So far will you be from encreasing your light, if you change not manners, that GOD will take away this little which remaineth, and let you return into Aegypt, to live once more in its miserable darkness. But GOD keep us from so great an unhap­piness, my Brethren, well-beloved: and to prevent it let us in good earnest convert us unto Him; renouncing the lusts of the world, and the filth of the flesh, living in an exemplary purity, and honesty, that the LORD may take pleasure in the midst of us; that He may make the knowledge of His will abound in us, in all wisdom and spiritual understanding: and after the faith and hopes of this life, receive us, in the eternity of the other, unto the Vision, and fruition of His glory. So be it: and un­to Him, Father, Son, and Spirit, the true GOD blessed for ever, be all honour and praise. Amen.

THE IV. SERMON.

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, [Page 30]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 [Page 32]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 [Page 33]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 [Page 34]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; [Page 35]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; [Page 36]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 [Page 37]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.

THE V. SERMON.

DEar Brethren, Though the first Creation of man be a most illustrious master piece of the goodness, power, and wisdom of GOD; this great worker then making Adam of the dust, and forming Him after His own image, to live, and reign on earth in a soveraign felicity; Yet it must be confessed, that our restauration of JESUS CHRIST is much more excellent, and admirable. For whether you consider the things themselves, which have been given us; or have re­spect to the quality of those, to whom they have been communicated, or to what the LORD did, for the communicating of them; you will see, that the second of these two benefits of His doth surpass the first every way. The first gave us an humane nature; the second hath communicated to us a divine one. The first made us a living soul, the second maketh us a quickning spirit. By the one we had an earthly, and animal being; by the other we receive a spiritual, and heavenly one. The one seated us in the garden of Eden; the other elevateth us to the Heaven of Glory. There we had a Lordship over living Creatures, and the Em­pire of the Earth; here we have the fraternity of Angels, and the Kingdom of Heaven. There we enjoyed a life full of delight; but infirm, and depending, as that of other living Creatures, on the use of meat, and drink, and sleep: Here we possess one full of vigour, and strength, which like that of blessed spirits, is sustain­ed by its own vertue, without need of other nourishment. The one was subject to change, as the event hath declared; the other is truly immortal, and immutable, and above the accidents, that altered the first. The advantage of the first man was, that he might have not dyed; the priviledge of the second is, that he cannot dye. But the difference will appear no less, in the disposition of the persons, to whom the LORD hath communicated these benefits; if you attentively consider it. I confess, that dust which GOD invested with an humane form, merited not a con­dition so excellent; and received it from the meer liberality of the Creatour. But if it were not worthy of such a savour; at least it had nothing in it, which rendred it uncapable thereof, in the rigour of justice; Whereas we, not only have not me­rited the salvation, which God giveth us in His Son; but have over and above merited that death, which is opposite to it. If the matter, upon which the LORD wrought, in the first creation of man, had no disposition for the form, He put in it; so neither had it any repugnancy thereto: whereas in our second Creation, that is, in our redemption by JESUS CHRIST, He findeth in us souls, so far from com­plying with His operation, that they potently resist it. So you see, that to effect the first work, He employed only the single out-going of His will, and word: [Page 39]whereas for creating the second, it was necessary, He should shake the Heavens, send down His Son to earth, deliver Him up to death, and do miracles, that asto­nished men, and Angels. It's with this grand, and incomprehensible mysterie of GOD, that the Apostle entertaineth us, my Brethren, at this time, in the Text, which you have heard. For having finished the exordium, that is, the Preface of this Epistle; and intending from thence to enter on His principal subject; to slip the more gently into it; after representing to the Colossians the Prayers, he made to GOD for them; he now adds the thanks; he offered Him, for their common salvation; and by this means, opens the entry of his dispute, touching the suffici­ency, and inexhaustible abundancy of JESUS CHRIST, for saving of believers; which leaves no need of making any addition to his Gospel. Giving thanks unto the Father, (saith he) who, &c—. As this Text consists of two verses; so it may be divided into two articles. In the first, the Apostle giveth thanks unto GOD, for His making us capable of entring into the inheritance of His Saints. In the second is proposed, what he hath done to make us capable of this happiness; namely, delivered us from the power of darkness, and translated us into the Kingdom of His beloved Son. These are the two points, we will handle, (if it please the LORD) in this action: humbly beseeching Him, to guide us in meditating so excellent a mysterie, and touch our hearts, so vively with it, as that it may effectually further our edification, and consolation.

The benefit of our redemption being very great, and most admirable in all re­spects, (as we even now intimated) it's with great reason, that the Apostle begin­neth his discourse of it, by giving of thanks unto GOD. And in his Epistles ordi­narily, he scarce ever speaks of it, but praising withall, or admiring the goodness of the LORD. He directeth his thanksgiving to the Father, as the first, and supream author of this excellent work. Think not, that he denieth the Son, or the Spirit their part in it; or that he would deprive them of the glory, due to them for it. For since these three persons are but one only, and the same GOD, it is evident, that the works of the Deity appertain to them all three. But as they subsist in a cer­tain order, the Father of Himself; the Son of the Father, who generated Him; the Holy Spirit of the Father, and the Son, of whom He proceedeth, from all eternity: so likewise do they act in the same disposition. And forasmuch as the Father is the first, in this order of their subsistence, and operation; thence it comes, that He addresseth His benedictions particularly to Him, as the prime, and the soveraign source of the Deity from whence originally hath streamed down upon us, all the good, and grace, that we have received, in our redemption. But let us see, how the Apostle describeth this work of our salvation, for which he gives the LORD thanks. He hath made us capable (saith he) to partake of the inheritance of Saints in light. After that Sin had made a separation between GOD, and us, it was naturally impossible for us, to have part in any of His blessings: The LORD therefore de­signing to save us, took care first of all to remove this obstacle of our communi­cation with Him. This He did, satisfying His justice, by the expiation of sin, through the death of His Son JESUS CHRIST; and by that means, the liberty of that commerce, between His goodness, and our poor nature, which our sin had interrupted, was opened again: so as henceforth nothing hindreth, save on mans own part; but he may make his approaches to GOD, and partake of his Grace, through faith, and repentance. Yet this is not the thing, which the Apostle in­tendeth in this place, when he saith, that the Father hath made us capable of having part in His inheritance. For, this grace by which He hath opened the Throne of His beneficence, through the expiation of sin, doth generally respect all men; nor is there any, but access thither is free for him, if he present himself with faith, and repentance; whereas the Grace, whereof the Apostle speaketh here, is ap­propriate to him, and the Colossians, and such as resemble them; that is, in a word; it's peculiar to true believers, and not common to all men. It must be observed therefore in the second place, that besides this first impediment, which did shut up the gate of the House of GOD against us, to wit, the inexorable severity of His avenging Justice; there is yet another, no less difficult to be surmounted, than the former; though it be of another kind, and a different nature. It is, [Page 40]the naughtiness, the hardness, and the blindness of our corrupt nature. For as the justice of GOD would not permit, that a creature foul with sin should approach Him, except its sin were expiated: so His wisdom could not suffer, it should finger any of His divine favours, except it repented of having offended Him, and believed His promises. But in the estate we lye in since our fall, our soul is so depraved by sin; that it is not capable of its self, either to consider GOD, or to put affiance in His goodness: and so this great Miracle of the love of GOD to­wards us (I mean) the expiation of sin by the death of His Son) would remain without any saving effect, in respect of us, if leaving us in the condition we were born, He did but simply present the declarations of His grace, in external means, to us. For this cause therefore, this kind, and compassionate LORD, not content to have opened the gate of His bounty, by the Cross of His CHRIST, doth also fetch us up from the grave of our impiety, and gives us the will, and the strength to come to Himself. It is properly this second benefit, peculiar to those that believe, which the Apostle meaneth here, when he saith, that GOD hath made us capable to partake of His inheritance. The first gift of the Father did capacitate His hand, to communicate His treasures to us; and the second doth capacitate us to handle them. Without the death of His dear Son, He might not give us life; and with­out H [...]s effectual calling, we could not receive it of Him. Faithful Sirs, mark well this lesson of the Apostle: Who giveth thanks to GOD, for that He hath made us ca­pable of partaking of His inheritance. He first brings down thereby the pride of those, that give this glory to free will; boasting, that they have made themselves capable of salvation; either by some kind of pre-dispositions, which oblige GOD, at least by the way of decency, to give them His grace; or by the due using and menaging of afflictions: the pride, I say, of all those in general, who pretend, that it is in a mans own power, to prepare himself for the heavenly inheritance. No, saith the Apostle, This wholy appertaineth unto GOD. It is He, that hath made us capable. 2 Cor. 3.5. Of our selves we cannot so much as think a good thought: so he af­firms elsewhere. I confess, that this impotency of man is voluntary, and conse­quently, criminal: it proceeds from the extream badness of his heart; and from no defect of any of those things, which are necessary, from without, for this effect. (For, what else, besides his own rebelliousness, doth hinder him from believing in GOD, and embracing with repentance, the exhibitions of His grace, which are presented to him, either in the course of nature, or in the Law, or by the Gospel?) Yet so it is, that how voluntary soever this His naughtiness be, it is invincible, and altogether refractory. It is no longer a weakness. It's a formed impotency, which nature is not able to correct. And the Scripture speaks of it every where, in this sense. 1 Cor. 2.14. Rom. 8.5. The carnal man (saith the Apostle) cannot understand the things of the Spi­rit of GOD; because they are spiritually discerned. And elsewhere, The affection of the flesh is enmity against GOD. For it rendreth not its self subject to the Law of GOD, Joh. 12.39. Jer. 6.10. & 13.23. nor indeed can. And St. John, speaking of the Jews, They cannot believe, saith he. And Jeremiah of their Ancestours, Their ear (saith he) is uncircum­cised, and they cannot hear. Will the Ethiopian change his skin, and the Leopard his spots? so can you do any good, who have learned to do only evil? such is the miserable state of all men naturally. Let us learn then in the second place, to give the LORD alone the whole glory of all that we are, in His Son: as in reality, it be­longs to none but Him. He hath not only given us this rich inheritance, the pur­chase of the blood of His Son CHRIST, He hath even given us the capacity to enter into it; and possess our part of it. Besides His making us the present; He hath also given us the strength to receive it. For it is not with the inheritance of GOD, as with the honours of earthly Princes: these fall often into the hands of persons most uncapable to possess them. That Divine honour of the Hea­venly inheritance is given to none but those that are capable of it; that is, who have the conditions requisite for having part in it, to wit, faith, and repentance. But the same GOD, who hath prepared the heritage for us, gives us also the prepa­ration which is necessary for entring into it; according to what the Apostle saith elsewhere. 2 Cor. 3 5. Joh. 6 44. It is GOD who is our capacity, or sufficiency; and what our LORD Him­self averreth in St. John; No man can come unto me, except the Father who hath sent [Page 41]me draw him. This again is that, which the Apostle intendeth, Phil. 2.13. in the Epistle to the Philippians. That it is GOD, who produceth in us with efficacy, the will, and the deed, according to His good pleasure. 2 Cor. 5.5. Eph. 2.10. 1 Cor. 3.9. And elsewhere he compriseth this whole work of the grace of GOD, in one only word, saying, It is He that formeth us for the self same thing. Therefore he calleth us, in one place, the workmanship of GOD: and His Creation in JESƲS CHRIST: and in another, His husbandry, and His build­ing. Whence it doth appear, that the offer of grace, which is made to all by the Gospel, if there be nothing else, doth not give us part in the heavenly inheritance. I grant, it is sufficient in its self, and would produce its effect in man, if the badness of his heart had not blinded him. But this deplorable blindness he hath, ob­structeth the effect, which these offers of the divine Grace should produce. Where­fore GOD himself maketh us capable of them, by that inward operation of His Spirit, wherewith He accompanieth the preaching of the Gospel, in the hearts of His elect; by reason whereof they are called, the taught of GOD. Joh. 6.45. It's this teach­ing, which renders them capable of entring into the communion of His Son, ac­cording to what He saith in St. John, Whoever hath heard, and learned of the Father, Ibid. cometh unto me. Thus He made Lydia capable of having part in his inheritance, opening her heart to understand the things Paul spake, as the sacred History doth report. It's without doubt, in the same manner, He also made, both St. Paul, and these Colessians, and all the rest of the faithful, capable of the same effect, enlight­ning them within, and leading captive their hearts into the yoke of the Gospel. In fine, we may again observe, how contrary to Apostolick doctrine, the presum­ption of those is, who vaunt them, of meriting salvation. If there be any thing in us, to which merit is attributed, without doubt it is our capacity and suffici­ency, that we are meet to partake of the Kingdom of GOD. But this very thing is a present from GOD, for which we owe Him most humble thanks. How then, and by what right can we in justice demand pay, and wages for it? Would it not be altogether, as if a patient should enter action against his Physitian, and compel him to recompence the being cured by his art? Or a poor man demand wages of us for receiving our almes? or a prisoner for having been redeemed with our money? Let a man turn, and transform things, as much as he will; it is clear, that gratification and merit are incompatible; and that He, who is of right obliged to render thanks, cannot, without folly, pretend to have merited, by that very thing, for which he renders thanks. Our sufficiency, and capacity, is a gift of GOD, or it is not. If it be a gift of His, why pretend you, that it is meritorious? If it be not; why doth the Apostle thank our LORD, for having made us capable to have part in His inheri­tance? The word, Inheritance, which the Apostle employeth here, evidently con­firms the same truth, as an ancient Doctor of the Church hath well observed. Chrysostom. it loc. Why is it, (saith he) that the Apostle useth the word, Inheritance? To shew us, that no man obtaineth the Kingdom of Heaven by his own works or performances. But as an Inheri­tance, depends upon happiness, and not upon merit; so is it, in this matter. None can exhibit a form of life, and conversation exquisite enough, to be worthy of the Kingdom. The whole proceedeth from the gift of GOD. To proceed; I doubt not, but St. Paul took this term from the Old Testament: wherein the Land of Canaan, destined, and given to the Children of Israel for an inheritance, according to the promises made to their Fathers, was the figure of this blessed, spiritual, and divine life, in possession whereof GOD putteth us, by the Gospel of His Son, beginning it here be­low by the consolation, and sanctification of His Spirit, and reserving to complete it on high one day, in the Heavens, by the communication of His immortal glory. For as each Israelite had his portion in the Land of Canaan, the same in substance, with the rest; but diversly qualified: so each believer hath his share in celestial life; yet after such a manner, as though, for the main, they all possess the same life; ne­vertheless it is diversly proportioned, and relished to each of them. Again, as none but the Children of Abraham had right, and title to that ancient inheritance; So there are none, but the Children of the promise, which are born of the word of GOD, and not of flesh, or of blood, that have part in the new. For this cause, the Apostle entitles it, The inheritance of Saints. Away, ye unbelieving, and profane. It is not for you that GOD hath prepared this glorious inheritance. Deceive not [Page 42]your selves. 1 Cor. 6.10. Neither Fornicators, nor Idolaters, nor Adulterers, nor the Effeminate, nor Thieves, nor Covetous persons, nor Drunkards, nor Revilers, nor Extertioners, shall have part in the Kingdom of GOD. It is designed for Saints alone. The portion of the profane, and ungodly is elsewhere; during this generation, in the world, and in its wretched delights; and when it shall pass away, in the lake of fire, and brimstone.

But the Apostle having stiled that salvation, which GOD communicateth to us in His Son, the Inheritance of Saints, addeth further, in light. As light is in Scripture the symbole of two things, knowledge, and glory; so it may be taken here two wayes; either for the knowledge of those divine things, which GOD revealeth in His Gospel; or for that soveraign joy, and felicity whereof we shall be seized on high in the Heavens. It is best, in my opinion to joyn these two expositions toge­ther; that we may so comprehend the entire state of the whole inheritance of Saints; who after they are once united to JESUS CHRIST, do alwayes live in light; first, in that of grace during their pilgrimage on earth; afterwards, in that of glory; Rev. 21.23. when they shall be raised up to that blessed City, which hath no need of the Sun, nor of the Moon; because the brightness of GOD hath illuminated it, and the Lamb is the light thereof. 1 Thes. 5.5. Phil. 2.15. Mat. 5.14. For this cause all the divine denizons of this heavenly State, are called Children of light, and of the day; which should shine, as lights, in the midst of a perverse generation; and be the light of the world: as persons born of the light of the Spirit, and of the word of God; who being led by the rayes of their Sun of Righ­teousness, walk on straight towards the supream source of lights; where arrived, they shall eternally dwell in that shine, which will transform them into the image of their LORD, from glory to glory, by the power of His Omnipotent Spirit.

But it is time, to come to the other verse: in which the Apostle addeth, what the Father hath done, to make us, thus capable of partaking in the inheritance of Saints in light. He hath delivered us, (saith he) from the power of darkness, and tran­slated us into the Kingdom of His well-beloved Son. By darkness the Scripture ordi­narily understands, ignorance, and misery; the two contraries of knowledge, and joy; which it signifies by light, as we said even now. For ignorance, and error do hide the true, and natural form of things, from our understandings; just as darkness doth wrap up visible objects, from our bodily eyes. And forasmuch as there is no­thing more unpleasant to men; nor more affrighting, than the obscurity of darkness; thence it comes, that the term is also made use of, to represent horrour, trouble, and misery. So the power of darkness, is nothing else, but that tyranny, which the Devil, and sin do exercise over their slaves, filling their spirits with deadly errours, and brutish ignorances; and their consciences, either with affrightment, or insensibility; and training them on by little, and little, under this dismal yoke, into the hor­rours of eternal death, which our LORD often calleth, outer-darkness, where is weeping, and gnashing of teeth. For as knowledge, and truth, is a light, neces­sary for the attainment of salvation; so errour, and ignorance infallibly lead to death. Therefore the Devil, the sworn enemy of our good, blindeth men the most he possibly can, spreading before them gross, and thick mists, which hide Heaven, and its blessed brightness from them. This is the summ, of his craft, and subtil operation. The deep of his abyss doth ever vomit forth into our aire, a black va­pour, for the rendring of our senses useless. By this means, he turned heretofore, the Nations of the Earth, from the service of their Creator; obscuring, and smo­thering by his illusions, those sparkles of the knowledge of Him, which they had; and plunging them, and holding them down in so deep ignorance, that these mise­rable men were not ashamed, Rom. 1.23. to adore the work of their own hands, and change the glory of the incorruptible GOD, into the resemblance, and image of corruptible man, and of birds, and of four-footed beasts, and creeping things. As for justice, and honesty of life, this impostor had so extinguished the lights, which Providence had kindled for them, in their hearts, and so disordered all their knowledge by his seductions, that the vilest abominations passed among them for indifferent things. Walking on in so thick darkness, it is no wonder, if they were in continual fear; they knew not where they went, nor whither they should come; and fell at last, after having pittifully stumbled, and staggered, into the precipice of eternal perdition. [Page 43]And would to GOD, the Prince of errour did not yet still abuse the world, in the same manner! Certainly the darkness of the old Paganism was not more gross, nor shameful; than that, which covers the greater part of the earth, at this very day. But whereas, that errour, wherein the Devil keepeth men, is called by the Apostle, the power of darkness, and not simply darkness, this teacheth us, that that accursed one worketh effectually in them; doing with their hearts, what seemeth Him good; and planting all deceit, and ignorance in them at his will; so as these wretches can­not defend themselves therefrom. This is one thing, the Apostle teacheth us else­where; as when he saith, that this evil Spirit now worketh, with efficacy, Eph. 2.3. in the chil­dren of rebellion. Not, that he hath naturally any just Dominion over the souls of men: but their sin brings them under His Sceptre; and their hearts being of them­selves full of unclean, and unjust affections, it comes to pass through the excess of their corruption, that he never tempteth them in vain. And all this imperial force he hath upon them, is founded meerly on imposture, on errour, and ignorance: so as, it is with a deal of truth, and elegancy, that St. Paul calleth it here the power of darkness. This is, Faithful Brethren, the sad, and pittiful estate, in which naturally men lye. Let not the paint, and lustre, of their pretended wisdom, and justice, dazle your eyes. In the sight of GOD, it is but darkness; whence it comes, Eph. 5.8. that the Scripture calleth them, darkness it self. Ye were sometime darkness, saith the Apostle to the Ephesians. Judge hereby, how horrible the errour of those is, who dogmatize, that liberty is so very natural to man, as they cannot conceive, that they can be men without it. Let them Philosophise upon this subject, as they please. They shall never be able to shew, that a man can be, all at once, both at li­berty, and under the power of darkness. He that is under the power of another, is not free. It's GOD alone, that can enfranchise men, and take them from this mi­serable servitude, and bind that strong Tyrant, who did hold them Captive. It is to this Soveraign LORD, that the Apostle here giveth the glory, both of his own liberty, and of the Colossians theirs. [...]. He (saith he) hath delivered us from the power of darkness. Yet the Greek word, which he useth in the Original, hath more Emphasis, signifying, that He delivered us by an exerting of power; drawing us, and, if I may so speak, plucking us out of the irons, we were in: whereby he re­presenteth to us, on the one hand, how strong, and strait the bonds of our slavery were; and on the other hand, how excellent, and admirable the power is, which GOD hath displayed, to bring us out of this spiritual Egypt. For we experiment it daily, that though nothing be more sordid, and shameful than the tyranny of error, Yet we all, naturally love it; so horrible is our corruptness. The most adore their fetters; and quit not the darkness of Egypt, and horrours of Sodom, but with regret. To fetch them thence, GOD must descend from Heaven, and take them by the hand, as yer-while Lot and his Children. You know, He doth deliver them from this black power of darkness, when He dissipates their errour, and ignorance, causing His Sacred truth to shine into their hearts, after so vive, and so glorious a manner; as they discern it, notwithstanding all the illusions of Satan, and the world. Then, the Empire, which this impostor exercised over them, vanisheth away. They wonder, how so weak clouds could hide from them, so resplendent a light; and this new flame, or to say better, this new Sun, discovering to them the true countenance of things; the false colours, wherewith the Devil, and the Flesh endeavour to disguise them, have no more force upon them. They then see, as un­covered, and nakedly, the turpitude, and horrour, of idolatry, of superstition, and of Vice: and on the other side, clearly perceive the verity, the beauty, and the excel­lency of piety, and sanctity.

This deliverance is absolutely necessary, for having part in the inheritance of Saints: unto which none is received, who is not a child of light, and hath not re­nounced the servitude of errour, and of vice. And I profess, it is much, to have shook off the yoke of darkness, and be gone forth from its power. Yet this is not all. If the LORD should stop there, we, for all this, should have no share in the divine glory of the heavenly Canaan. It is of absolute necessity for admission there, that we bear the marks of the Lamb, and at our going out of darkness, enter into His Holy light. For this cause, the Apostle after he had said, that the Father hath [Page 44]delivered us from the power of darkness, immediately addeth, and translated us into the Kingdom of his well-beloved Son. For though, in effect, these two benefits of GOD are inseparably joyned together; yet notwithstanding they do constitute two different graces. It is his goodness, and not their nature, that hath thus tyed them each to other. Had not the counsel of His love otherwise ordered, it might have come to pass, that a man should be delivered from the power of darkness, and yet not en­ter into the Kingdom of His Son; but remain in such a liberty, as Adam's was be­fore he fell. But now, since no man hath remission of His sins, without becoming a member of JESUS CHRIST by Faith; and since all that have this honour, are pre­destined, by the good pleasure of the Father, to be conformed to the image of their head, and consequently to have part in His Kingdom, and Glory; there must of neces­sity, be entring into his Kingdom, or an eternal abiding under the power of darkness. The Apostle, by the Kingdom of the Son of GOD, means that very thing, which the Evangelists ordinarily call, the Kingdom of Heaven; that is, the Church of our LORD JESƲS CHRIST; that blessed City builded by the ministry of the Apostles, and Prophets upon the Son of GOD, it's only, eternal, and unmoveable foundation, the state of the Messiah; the new republique of GOD, His royalty, and priesthood. It is very pertinently, that he calleth it here, the Kingdom of the Son of GOD: because the inheritance of Saints, being the matter in hand, which none but a child of GOD can have part in; this informeth us, that we may not obtain this right and title, but in the Kingdom of JESUS CHRIST alone; since none but He the true, and proper Son of GOD is able to convey divine adoption to us: and it is for a like reason, that He stileth Him the well-beloved Son of GOD; even to the end we might confidently hope for all the grace, and glory, which the Father promiseth us: inasmuch as we pertain to His wel-beloved, Him in whom He is well-pleased; whom He singularly affecteth, and as perfectly as Himself; His eternal delight, and love. Besides I doubt not, but the Apostle had some aim to heighten the grace, which the Father hath shewed us, by this apt, and clear opposing of the Kingdom of His well-beloved Son, into which He hath transported us, to that power of darkness, the Empire of His enemy, from which He hath delivered us. GOD brought us into this blessed King­dom, when He gave us the faith of His Gospel, the righteousness of His Son, and the consolation of His Spirit, signing us with the badges of His House, and sealing us with His holy Baptism. But the word transport, or translate, which the Apostle useth, represents also the strength and vertue of this action by which GOD hath brought us into the Communion of His Son. I acknowledge, the operation of this grace of His, is sweet, and pleasant: for it perswadeth, it gaineth the heart, it is ac­companyed with the very great joy of him, that receives it: But withall it is potent, and efficacious. Nothing can resist it. There is no rebellion, nor hardness of heart, but it subdueth; Joh. 6.44. it draweth men to JESƲS CHRIST, as Himself expresseth it; or as His Apostle saith here, it translates them into His Kingdom,

This is that, Beloved Brethren, which we had to deliver you, for the expositon of this Text. I wish, that the same spirit which yerst indited it to the pen of the Apostle, would please to engrave it in the lowest depth of our hearts, with the point of a Dia­mond, in uneffaceable Characters; that we might have it day, and night before our eyes: that we might carefully peruse it, and consult it, in all the occurrences of our life! This meditation would suffice, to conserve in a constant, and happy exercise of Christian piety, and to guard us from all, that disturbeth our sanctification, or our comfort. First, it would enflame us with an ardent love of GOD, and excite us to a sprightful, and sincere acknowledgement of His benefits. For what love, what re­spects, and what services do we not owe to this Soveraign LORD, who hath vouch­safed to display so much mercy, and goodness upon us? who hath called us, from that eternal death, wherein we were sunk with the damned, unto the possessing of the in­heritance of His Saints? Who hath made us meet to enter into the fruition of His light? Who by a miracle of His power, and wisdom, hath plucked us from the yoke of the Devil? hath delivered us from the unrighteous, and murtherous pow­er of darkness, and to compleat His graces, hath translated us into the blessed King­dom of the Son of His dear love? Who from brands of Hell, that we were, hath changed us into live, and lightsome Starrs, in His Firmament? of dead doggs, hath [Page 45]made us first-fruits of His Creatures; and from slaves of Demons, transformed us into Angels, and from the accursed state of Satan, raised us to the Sacred Fellow­ship of His Son; to be henceforth His free-men, His brethren, and His members? O love! O goodness incomprehensible! How have we the heart to offend still, a LORD so charitable, so admirable? How is it, that His so divine beneficence doth not transport our spirits? doth not win to His service all the thoughts, and affecti­ons, and motions that we have? Christians, all the acknowledgement He demands of you, for so much good done you, is but that you live holy. Refuse Him not so just, and so reasonable a due. He hath made you to partake of the inheritance of Saints; Be not ye so ingrateful, as to mix with the profane. Be ye separate from them, and have no communion with the impurity, and ordure of their vices. De­spise not, as Esau, the title you have to so precious an inheritance; Let it be dearer to you, than all the perishing provisions, and delights of the earth; none of which is better, than that pittiful pottage of Lentils, for which the profane man did truck away His birth-right. This inheritance is in light. Live then, as children of light. Let your conversation be all radiant with those divine, and heavenly vertues, which the Gospel of your Saviour recommendeth unto you. The darkness is now passed. The Sun of righteousness is at his full height. Let that infamous power of darkness, under which you sometime groaned, have no more authority over you. Open all your understanding, that you may perceive the glory of the LORD; and suffer no more abuse by the illusions of errour. Labour to encrease your light, being still at the Scriptures of GOD, the living spring of all spiritual illumination; the inexhaustible treasure of saving knowledge. But let this light shine also in your manners: For it's to no purpose, to renounce the darkness of superstition; if you remain in that of vice. 1 Joh. 2.11. He that hateth his Brother, (saith St. John) is in darkness, and walketh in darkness, and knoweth not whither he goeth; for darkness hath blinded his eyes. Remember, you are no longer in the School of Satan, the Prince of darkness. You are in the King­dom of the Son of GOD. Have thoughts, and do actions, worthy of so glorious a condition. Let it purifie your life of all stench, and sordidness. Let it elevate your hearts above mortal things, and set them in Heaven, the residence of this Di­vine royalty. But, Dear Brethren, as this Text doth oblige us to a singular studious pursuit of Sanctification; so openeth it to us a living source of consolation, and joy. For if we knew our blessings, and that wonderful grace which the Father hath shew­ed us, what were there more happy than we? We have part in the heritage of Saints. The kingdom of the beloved Son of GOD hath been given us. O great, and magni­ficent portion! Let the world boast of, and adore, its gold, its honours, and its de­lights, as much as it listeth: we have that better part, which alone is sufficient to make us eternally happy, though we should be deprived of all the rest. Christian, if the world bereave you of what you have in its fee, and jurisdiction; consider, it cannot take from you the inheritance of Saints. If it deny you its Leeks, and Oni­ons, and Flesh-pots; it shall not be able to debarr you, from that divine light, which shineth on you, and which, in spight of all its attempts, shall conduct you to your bliss-ful Canaan. If it take from you its honours, if it drive you even out of its earth, it shall not be able, to wrest the Kingdom of the Son of GOD from you, nor sequester that dignity, and glory, which you possess in it. This is not a corrup­tible Kingdom; it's not like those of the earth, that are subject to a thousand, and a thousand disgraces, miseries, and mutations. It's an immortal Kingdom, firmer than the Heavens; so abundant in glory, and in goodness, that it changeth all those, who have part in it, into Kings, and Priests. Faithful Brethren, content we our selves with so advantageous a portion. Let us enjoy it for the present by a lively, and an establisht hope, sweetly bearing the incommodities of this small journey we take, to get to it, and patiently expect that blessed day, on which our Heavenly Father, having finished the work of His grace, will raise us all up into His glory, and put on our heads, the crownes of life, and immortality, which he hath promised us in the eternal Communion of His well-beloved Son. To whom with the Father, and the Holy Spirit, the true, and only GOD, blessed for ever, be all honour, and praise, to Ages of Ages. Amen.

THE VI. SERMON.

DEar Brethren, As the true, and thorough knowledge of that great Redeemer, whose remembrance we are at this day to celebrate, is the only foundation of the piety, and salvation of men: in like manner on the contrary, ignorance of His person, of His offices, and of His benefits, is the source of those errors, and abuses, which have corrupted religion, and consequently, of that unhappiness, into which the unbelieving, the profane, the superstitious, and the heretical, do fall. We may say to all these people; Joh. 4.10. as our LORD sometime did to the woman of Sa­maria, If you knew, who He is, that speaks to you, in our Gospel, you would ask of Him, the refreshment, and consolation of your souls; and He would give you living water, 1 Cor. 2.8. springing up to everlasting life. And as St. Paul said of the ancient Jews; that if they had known the wisdom of GOD, they would never have crucified the LORD of glory. So may we say, to all the enemies of Godliness in general; that if they knew JESUS, the Wisdom, and Word of the Father, they would not wrong, ei­ther His truth, or those that make profession of it. JESUS, rightly, and through­ly known, believed, and apprehended, is enough to expell errour, doubt, super­stition, vice, and death, from our hearts; and to establish truth, peace, joy, holiness, and salvation, in them. Accordingly you see, that Paul, the master of the whole world, the Minister of truth, the teacher of life, and happiness, for the executing of this high commission, and opening the eyes of His gentiles, and bringing them from the power of Satan unto GOD, protesteth, he determined to know nothing among them, but JESUS CHRIST Crucified. He findeth, in this rich, and inexhaustible subject, all that was necessary for him, to convert Infidels, to confirm believers, to comfort the afflicted, to reduce the strayed, and recover such as had erred. He finds in it, wherewith to confute the Philosophy of the Pa­gans, wherewith to abase the presumption of the Jews, wherewith to instruct the ignorant, and to convince the intelligent. It's with the sole science of this JESUS, that He plucketh men off from idolatry, and sets them free from the slavery of vice. It's with the same again, that he reformeth the abuses, and cureth the wounds which errour hath caused in the Church. It is his weapon, against enemies without, and against the seditious within. It's with this Science he buildeth the House of GOD; it is with the same also, that he cleanseth, and keepeth it pure. Whatever the enemy be, that appears, he sets against him nothing at all, but his Crucified JESUS. For even as in nature, no sooner doth the Sun appear in our horizon, opening its beautiful, and brightsome visage to the world, but the shade, and cloudiness, that filled the air, doth immediately vanish away; so in the Church, when the LORD JESUS ariseth in the hearts of men, there shedding abroad the riches of His saving light, and shewing His fairness to open view; at the same instant, errour and abuse do disappear, being [Page 47]unable to sustain the force of this divine brightness: and as the Psalmist sings on ano­ther occasion; If He arise His enemies are dispersed, and they that are against Him, flee before Him. He driveth them away, as wind doth the smoke. This then is the only assured means, either to preserve, or recover truth, and the purity of heavenly doctrine, even to propose JESUS CHRIST incessantly to the faith­ful, and diligently shew them, all His riches, all His Vertue, and His Grace. This is the Apostle's method. Thus he doth on all occasions, still reducing his Schollars to JESUS CHRIST. So you see in the Epistle to the Hebrews, that he might put-by the shadows of the Jewish Law, wherewith some of that Na­tion endeavoured to darken the Gospel; he sheweth them, at the beginning, the majesty, and divinity of the LORD JESUS, setting Him up above men, and An­gels, on the Throne of a super-eminent glory. Thus he doth in this Epistle, and indeed, he combateth here a like errour. For after he had saluted the Colossians, and given them some tokens of the affection he bore them, as you heard afore, he now beginneth to speak to them of JESUS CHRIST, discovering His Di­vine glory, and the fulness of His goodness, to them; that being content with so rich a treasure, they might not go beg, either the succour of Moses, or the assistance of Philosophy, for the saving of their souls. It is precisely at the Text we have read, that he beginneth this excellent discourse. For having before thanked GOD for the grace, He had shewed the Colossians, in translating them into the Kingdom of His well-beloved Son, he takes occasion from thence to speak of Him, adding, In whom we have deliverance by His blood, to wit, the re­mission of sins. This is the great benefit, we have received from GOD, by means of JESUS CHRIST. Then he describeth, in connexion herewith, the ex­cellency, and divinity of His person, Who is, saith he, the image of the invisible GOD, the first-born of every creature. But, for this time, we will content our selves with the first point, the meditating whereof, as you see, My Brethren, is very suitable to the action of the Holy Supper, to which we are invited; wherein, the remission of sins, which we have in JESUS CHRIST, is sealed to us by His Sacra­ment; wherein the blood, by which He hath purchased it, is represented, and com­municated to us; wherein JESUS, the Author of this benefit, is pourtrayed before our eyes, as broken, and dead for us, and as feeding us to everlasting life. Lift we up then our hearts, with religious attention, that having rightly comprehended, both the greatness of the grace of GOD, and the excellency of His CHRIST, we may present Him, souls lively affected, with sense of His goodness; and may receive, in consequence of it, that joy, and blessed life, which He promiseth to all those, that shall approach Him, with such a disposition. To aid you in so neces­sary a meditation, I will examine, if the LORD please, what the Apostle teacheth us, concerning the benefit, which we receive of God, in His Son, saying, that we have in Him deliverance by His blood, to wit, the remission of Sins.

In these words, he briefly pointeth out, who is the Author of deliverance even JESUS CHRIST; what is the deliverance it self, namely, the remission of sins; what the means is, by which JESUS CHRIST hath obtained it for us, even by His blood; and lastly who they are, that receive it from GOD, namely, we: that is to say, the Faithful. He had said afore, that GOD hath deli­vered us from the power of darkness, and translated us into His Kingdom. Now he sheweth us, by whom, He effected that great work, adding, that we have deliverance in JESUS CHRIST. He is the Author of our redemption, our only deliverer, the Prince of our salvation. But whereas the Apostle saith, that it is, in Him, we have deliverance, this may be taken two wayes, both of them good, and commodious: First, as signifying, that it is by Him, we have been deli­vered. For it is an Hebrew manner of speech, frequent in Scripture, to say, in, instead of, by. And, after this sense, the Apostle declareth, how it is, by JESUS CHRIST His Son, that GOD hath accomplished the work of His good pleasure towards us, having constituted Him the Mediator of mankind; who according to the will of Him that sent him, perfectly executed all those things, that were necessary to put us in possession of salvation. But this word, in, may also [Page 48]be taken in the sense it hath in our vulgar language, as signifying our spiritual com­munion with the LORD, by reason whereof we are said to be in Him, and He in us. 1 Jo. 2.2. For though He be the Propitiation for the sins of the whole world, and the worth of His sacrifice so great, as that it abundantly sufficeth to expiate all the crimes of the universe; and although the salvation obtained by Him, be offered in effect, and by His will, unto all men: yet none actually enjoy it, but those, that enter into His communion, by Faith, and are in him by that means; as that clause of His covenant expresly importeth, Joh. 3.16. GOD hath so loved the world, that He gave His only Son, that whosoever believeth in Him should not perish but have everlasting life. 1 Jo. 5.12. When it is, that St. John protesteth aloud, He that hath the Son, hath life; He that hath not the Son of GOD, hath not life; which is as much, as if He had said, He that is in JESUS CHRIST, hath life; and he that is not in Him hath not life; according to what our LORD Himself said to His Apostles. Joh. 15.3. Out of me, ye can do nothing. So you see, this sence is good, and clear, and containeth an excellent doctrine; That to enjoy salvati­on by JESUS CHRIST we must be in Him. Nevertheless, because the Apostle, in this place, designeth to shew us, what the LORD hath done for our sal­vation, rather, than what He requireth of us, for our participating thereof: I would more readily take the words, the first way, in whom, that is, by whom, we have deliverance. And this indeed is the commonest expositi­on, which the most and best Interpreters, both ancient, and modern do fol­low.

Let us next consider, what the benefit of GOD is, which we have by JESUS CHRIST. It is Deliverance, saith the Apostle. The word he useth in the Original, [...]. particularly signifieth a deliverance, effected by some ransom, given for bringing the delivered, out of the bast estate, he was in; and it is properly that, which we call Redemption. For a man may be delivered divers wayes, either by being simply put out of the affliction, he was in; as when a master enfranchiseth his slave, setting him at liberty, of His good will: or when a Creditor lets his Debtor out of prison, forgiving him the debt: or by exchange, as when one prisoner of War goes for another: or by forcible recovery, as when Abraham delivered Lot, by defeating his enemies, and Da­vid his people, that had been taken by the Amalekites. The deliverance, we have by JESUS CHRIST, is not of this sort. He hath procured it, by the ransome, He gave for us; and it's this, that the word Redemption, here used by the Apostle, doth signifie. But the same term informeth us also, that the benefit, which we have received of Him, is not simply the gift of life. It is a deliverance; which brings us out of some misery. GOD gave life, and immortality to the Angels; but He gave them no deliverance, since they never were in sin, or misery; and before Adam's fall, He promised Him life, it's true; but not salvation, and redemption; because man was then in his integrity, without sin, and misery, likewise. The benefit, we receive of Him by JESUS CHRIST, is not simply life, and immortality; it is a deliverance, a salvation, a redemption, that not only conferreth some good on us; but taketh us out from sin, and freeth us from misery. The Apostle explains it us more particularly, when he adds, That this redemption, which we have in JESƲS CHRIST, is the remission of sins. True it is, the word, Redemption, is general, comprising under it deliverance, from any evil whatsoever; certain it is also, that the number of our evils is great, and that JESUS CHRIST hath delivered us, not from one, or two evils only; but from all. He hath delivered us from the ignorance, into which we were naturally plunged. He hath delivered us, from the bondage of the Flesh, the lusts whereof did exercise an horrible ty­ranny in our members. He hath delivered us from that death, which we were made subject unto, and from the curse of the Eternal Father, which we had deserved. For which cause, the Apostle elsewhere saith, that JESUS CHRIST is made unto us, not simply righteousness: but also wisdom, sanctifica­tion, and redemption; and in a multitude of places, that He hath brought us out of darkness, and delivered us, from the (tyrannous) power of sin and death. But [Page 49]though all this be very sure; yet, in this place, he restraineth, the Redemption, we have in JESUS CHRIST, to the remission of sins; and that, in my opinion, for two reasons. First, because remission of sin is the first, and the principal of His benefits; the basis, and foundation of all the rest; which necessarily leads them on, and without which, it is not possible to reach any of them. For sin, as you know, is expresly that, which makes separation between GOD, and us. The cause, why this most merciful, and all-powerful Ruler of the world, taketh from us, the light of His knowledge, and the communication of His goodness, leaving us in the darkness of errour, and in misery, is neither hatred, nor contempt, nor disdain of His creatures. It's nothing, but our Sin, His justice, and soveraign equity permitting Him not to crown, with His blessings, people that are criminal. JESUS CHRIST therefore intervening, and procuring for us the remission of our sins, thereby bringeth us out of the ill case we were in; and openeth the fountain of celestial good, which was before shut up by Justice. This obstacle being removed, this sluice (if I may so say) opened, Divine goodness, recovering its natural course, flow­eth forth upon us, and poureth into us light, peace, holiness, and life. It is not then, to exclude these other benefits of the Redemption, which is by JESUS CHRIST, that the Apostle defineth it hereby, the remission of sins; (For it compriseth them all; none having this remission, but they have also, upon it, all the LORD's other graces:) but to shew us the due order of all the parts of this deliverance; of which, remission of sin is the first, and principal. Secondly, the Apostle doth this, because the ransome which the word, Redemption, doth imply, was not properly necessary, save for obtaining the remission of sins. Except for this, there was no need, that JESUS CHRIST should lay down His life for us. For supposing, that a pure, and sinless crea­ture should have lain in ignorance and misery, and, if you will, even in death it self. There would have been no necessity, that the Son of God should have shed His blood, or suffered death, to bring it up thence. It would have sufficed, He had loved it. His good will would have immediately moved His power, to display it self, in its behalf, and fetch it out of its distress; there being no­thing to hinder this natural operation of His goodness; and so the happiness of such a creature would have been simply a deliverance, and not a redemption. But forasmuch as we were sinners, it was necessary for our recovery, that JE­SUS CHRIST should make His soul an offering for sin, and pay the ransome of our liberty. Whence it follows, that to speak properly, and exactly, there is nothing but the remission of sins, that should be called redemption, as the Apostle defineth it in this place; the other deliverances, which we obtain by our LORD, being only fruits, and consequents of the remission of sin. This then is the grand atchievement of the Son of GOD, the miracle of His good­ness, and love, that He hath procured, and obtained for us, the remission of our sins. This is our true redemption. Without this redemption we should still be enemies of GOD. We should not have any part, either in His grace, or in His glory. Be even what you can desire, in other respects; Have all the goods of the earth, all perfections of body, and mind; Be Monark of the whole world; Have (if it were possible) the lights of Angels, and the riches of their knowledge: If you have not the remission of your sins you are a bondman, and a wretch; a slave to Devils, and vanity, and death; since true redemption is the remission of sins. But as without it, it is impossible to be otherwise, than infinitly wretched; so with it, it is not possible, to be otherwise, than infinitely happy. The repose of the conscience, the illumination of the un­derstanding, the jewel of sanctification, the Graces of the celestial spirit, life, and immortality, do inseparably follow it. Go in peace (said the LORD JESUS to those whose sins He pardoned) as if He had said, thou hast nothing more to fear, since thy sin is forgiven thee. There is no longer, either evil, that can hurt thee, or good, that can be denyed thee, if it be profitable for thy salvation. Away with that cruel, and extravagant doctrine, which will have [Page 50]it, that GOD remitteth the fault, without remitting the punishment. This is to oppose even natural sense, and common reason: For what is it to remit a sin, save to punish it not, and treat him, that committed it, as if He had not been culpable? This is to give the Apostle the lye, who proclaimeth, both elsewhere, That there is no condemnation to them, Rom. 8.1. that are in JESƲS CHRIST; and here, that the remission of our sins is a redemption. For if GOD punished the faithful, as is pretended, He would do it, after having condemned them to suffer: since being most just, He neither punisheth, nor absolveth any, without judgement. And if notwithstanding our remission, we escape not burning in the pretended Purgatory fire, how is our remission a redemption? Is this to ransome a criminal person; to make Him be burned? I grant, the faithful after this remission obtained, are not freed from divers afflictions during their temporal abode here below. But I affirm that their sufferings are exercises or chastise­ments, and not properly punishments of their sin. The LORD sends 'em them, not in His wrath, but in His grace; not to punish them, but either to amend them, or to prove them, and render them conform to the image of His Son, who was consecrated by afflictions, in the dayes of His flesh. Such is this remission of sins, the redemption we have in JESUS CHRIST.

Let us now see, by what means He hath obtained it for us. The Apostle teacheth it us, in saying, That we have it by His blood. We have already said, how the word, Redemption, here used, doth signifie, that our deliverance was effected, by the payment of a ransome. This he expresly noteth elsewere, say­ing, 1 Cor. 6.20. that we have been bought with a price. Now therefore he declareth what this price is, what this ransome of our deliverance; even the Blood of JESUS CHRIST. 1 Pet. 118, 19. St. Peter insisteth likewise on the same consideration. We have been redeemed (saith he) not with corruptible things, as silver, or gold: but with the precious blood of CHRIST, as of a Lamb without blemish, and without spot. And the LORD JESUS informs us plainly of the same thing, when speaking of the end and design of His mission, Mat. 20.28. He saith, that He came, not to be served, but to serve, and to lay down His soul, a ransome for many. Semblably St. Paul, 1 Tim. 1.6. that JESƲS CHRIST gave Himself a ransome for all. And in this same sense it is, that we must understand, what the Spirits of the Blessed, do say, Rev. 5.9. Act. 20.28. when they glorisie the Lamb, for that He hath redeemed them to GOD by His blood; and St. Paul in the Acts, that GOD hath purchased the Church by His own blood. By these passages, and a multitude of others of like import, it is evident, that the Apostle, both in this place, and in the first Chapter to the Ephesians, where He repeats the same words, by the blood of CHRIST, un­derstands the violent death, He suffered on the Cross with effusion of His blood; which He did shed forth in great abundance, through the wounds of His feet, of His hands, and of His side. And it's a thing common in all languages to signifie life, by blood, and the loss of life by effusion of blood. But the Holy Ghost particularly useth this manner of speaking, when there is reference to a Sacrifice. For in such cases, the blood of the Victime is almost alwayes put for the life it loseth, when offered: so as it need not be thought strange, that these divine authors say, the blood of CHRIST, (who is the only Lamb, and most perfect oblation, which all the old Sacrifices did typifie) when they mean, the life, He spent for us on the Cross; offering it to the Father, as the propitiation for our sins. This now, is the great mysterie of the Gospel; which was not known to men, or Angels; nor could have been ever thought on, or conceived by any, but the supream, and infinite wisdom of GOD: that JESUS CHRIST the wel-beloved of the Father, the most Holy one, should lay down His life for us, be set in our stead, and bear our sins in His own body on the tree, and suffer in His sacred flesh, and in His most holy soul, the pains, and sorrows we had merited, to exempt us from them.

It's this precisely, that we mean, when we affirm; that He satisfied the Ju­stice of GOD for us. And the Apostle, in these words, furnisheth us, to preserve [Page 50]this glory to our LORD, against two sorts of adversaries: one, of them that impudently deny His having satisfied for us at all: another, of those, who grant His satisfaction, but do extend this honour unto others also, and will have it ap­pertain likewise to Saints, and even to our selves. As for the first, they deserve not to be accounted Christians; since they reject a truth, so cleerly, and so fre­quently asserted in the Gospel, confessed by all the Church; and which besides, is the source of our comfort, both in life and death: and the only foundation of all our hopes. For if JESUS CHRIST satisfied not for us, what mean the Prophets, and Apostles, who proclaim at the beginning, in the midst, and at the end of all their Preaching, that He dyed for our sins, 1 Cor. 15.3. Isa. 53.5, 10. Rom. 3.24. Joh. 1.29. Heb. 9.27, 28. & 10.10. & 1.3. was wounded for our tres­passes, and bruised for our iniquities? That the chastisement of our peace was upon Him, and by His stripes we are healed? that His soul was made an offering for sin? That He is our propittaion, through faith in His blood? That He is the Lamb of GOD, which taketh away the sins of the world? That He offered up Himself a sacrifice for sin, and sanctified us by this oblation, and purged away our sins by Himself? I omit, at present, other places, the number whereof is infinite, These are sufficient to settle the truth. For first, since our deliverance is called a Redemption, it must needs be, that JESUS CHRIST hath purchased it for us, by some ransome, He gave in our behalf. But He gave none at all, ex­cept in dying, He laid out His life, and His blood for us, and in our stead. Again, if it be not thus, why saith the Apostle, it is by the blood of CHRIST, that we have the remission of our sins? If it be not a satisfaction for our sins, 'tis evident, it's of no use at all, to obtain us the remission of them. In this case, we should have it, not by the blood, or death of CHRIST, which, after this account, would have contributed nothing thereunto, but by the sole goodness, either of GOD, or of His Son. For to say, that the remission of sins is attri­buted to the blood, and death of our LORD, because He, by dying, sealed the truth, of what He preached, in His life; this is evidently, to mock the world. His miracles also confirmed His doctrine, and yet neither Scripture, nor any wise man, ever said, that we have remission of sins by His miracles, as St. Paul saith here, and elsewhere often, that we have it by His blood, and by His death. Be­sides, if this reason must take place, since the Martyrs suffered to seal the same doctrine, it may be also said, that we have redemption, and remission of sins, by their blood, which is not read at all. On the contrary, the Apostle vehemently denies, that either himself, or any other, was crucified for us, but CHRIST alone. These reasons do destroy another shift these people use; to wit, that we have salvation by the death of JESUS CHRIST, because in dying, He gave us example of patience, and perfect obedience. For by this account, the Martyrs, whose sufferings had in them the like patterns, should have saved us as well as CHRIST. We add, that patience, and obedience do constitute part of our sanctification; whereas the Apostle saith, we have in JESUS CHRIST, by His blood, the remission of sins, and not simply sanctification. What they say, for a third evasion, is no better: that CHRIST hath acquired by His death the right of pardoning sins. For either their meaning is, that the LORD hath rendred sin remittable, by the satisfaction He hath made for it; or they simply intend, that CHRIST obtained, by His death, the power of pardoning sins, which He had not before. If they answer, the first, they grant us the very thing that we demand. If the second, they do thwart the Gospel, which testifies, that our LORD often remitted sins unto men, while He lived; and said expresly, that He had authority on earth to forgive them. In fine, that, which despair of so bad a cause suggesteth to them, in the last place; is of no more validity; namely, that the remission of our sins is attributed to the death of CHRIST, because it preceded His resurrection, the glory whereof lighteth up faith, and repentance in us, the true causes of that remission. But they cannot produce any one example of so strange a manner of speaking: and to say, that the blood of CHRIST washeth away our sins, because the effusion thereof pre­ceded His resurrection, the cause of that faith, by which we obtain the pardon of [Page 52]them; this is as much, or more absurd, than if you should say, that it's by the darkness of the night, we are enlightned, by day; because the light of the Sun, which then shineth on us, had the darkness of the night preceding it. After this account, the remission of our sins should be everywhere attributed to the re­surrection of CHRIST JESUS, to His ascension up to Heaven, and to the miracles of His Apostles, and not to His Death; whereas quite contrary, it is ever constantly referred to the death, to the blood, and to the Cross of the LORD, as to its true cause, and not ever to His resurrection. For as to that, which the Apostle somewhere saith, viz. that CHRIST rose again for our justi­fication, his meaning is, not that our sins obliged Him to rise, as they had obliged Him to dye, Rom. 4.25. according to what he had affirmed, that He was delivered for our offences: but that He might apply to men the fruit of His death, in justifying them by the Vertue of His blood; therefore was He raised from the grave, and crowned with highest glory: this being necessary, for the production of those divine effects in the world. Say we then, that the LORD, by pouring out His blood, and His life on the Cross, did truly satisfie the avenging Justice of the Father, undergoing for us, and in our room, that death, which we deserved: and without this laid down, there can be no rational asserting, what the Apostle saith here, and in divers other places, to wit, that we have remission of sins, in JESUS CHRIST, by His blood.

But from the same Apostolical assertion, it is also very evident, that none other, but our LORD alone, is capable of satisfying for us. For since the remission of sins, is our Redemption, who seeth not, but that if any one procure it for us, he must be our Redeemer? a title, which, by the unanimous consent of all Chri­stians, appertaineth singly to JESUS CHRIST. Moreover, it's by the blood of our LORD, that this remission hath been purchased: so as, neither Paul, nor Cephas, nor any other, having been Crucified for us, it likewise followeth, that no one of them hath, either satisfied GOD for us, or merited the remission of sins. [...]eo Mag. Serm. 12. de Passion. Though their death be precious in the sight of GOD (said an Ancient long since) yet there was none of them, how innocent soever he might be, whose suffering could be the propitiation of the world. The just have received crowns, not given them: and from their constancy, and stedfastness in the faith, have grown up examples of patience, not gifts of righteousness. This glory is due to nothing, but the blood of CHRIST. And as He is the only victime, that was offered up for our sins; so is it sufficient to expiate them all. Never man found fa­vour, but through this sacrifice. Never did the sword of GOD spare any, but for the sake of this blood. St. Paul teacheth it us in this Text, and it's the last particular we have to observe upon it. For when he saith, We have redem­ption in JESƲS CHRIST, by His blood, he intends not to speak singly of himself, and the Colossians: but of all the faithful, that were on earth, and even of those, that had lived, from the beginning of the world, unto that time. There neither was, nor ever had been salvation in any other, but in Him. And as sin, and death descended from Adam upon all men; so the righteousness, and life of all the faithful cometh from JESUS CHRIST. Rev. 13.8. Heb. 9.15. He is the Lamb, that was slain from the foundation of the world; and His death intervened for a ransome of the transgressions, that were under the Old Testament, as well as of those, that are committed under the New. His blood is the remission of the sins, both of the one, and the other people. It's being to be shed in due time, gave it the same efficacy, for the generations, that preceded His Cross; as it had afterwards, by its actual effusion, in those that succeeded it. GOD the Father, appeased by this sacrifice, ever present in His sight, as well before, as after its oblation, did com­municate the fruit, and merit of it, that is to say, grace, and remission, to all those, that believed in Him, under the one, and the other Testament.

Behold, Beloved Brethren, that which we had to say to you, concerning the Redemption, we have in JESUS CHRIST. The Text of the Apostle teacheth it us, and the table of the LORD representeth it to us. This is the mysterie of the bread, we there break, and of the cup, we there bless, in remem­brance, [Page 53]and for the communicating, of that sacred body, which was broken for us, and of that divine blood, which was shed, for the remission of our sins. Let us carefully improve a doctrine so necessary, and which is so diligently inculcated on us, in the word, and in the Sacraments of our LORD, referring it to our edification, and comfort. Learn we from it, first, the horrour of sin; a spot so black, as could not be washed out, but by the blood of JESUS CHRIST. That remission of it might be given us, it was necessary, the Father should deliver up His dear Son to dye, and the Son give His blood, the preciousest jewel of the universe, a thousand times more worth, than heaven, and earth, and all the glory of them. From this meditation, conceive a just hatred against Sin; since it is so abominable in the eyes of this Soveraign LORD, on whose communion alone depends all your bliss, shun it, and pluck it out of your Consciences, and your hearts. As for sins already committed, seek the remission of them, in the blood of CHRIST. Give your selves no rest, till you have found it; till you have ob­tained grace; till it be exemplified in your souls, by the hand, and seal of the Holy Ghost. Lay by the pretended satisfactions, and merits of men. Have no recourse, but to the righteousness of JESUS CHRIST, which alone is able to cover our shame, and render us acceptable to GOD. But having once ob­tained pardon for the time passed, return not into it, for the future. When sin shall present it self to you, repell it couragiously; opposing to all its temptations, this holy, and healthsome consideration. It's my Master's the murtherer of the LORD of glory; It's the accursed Serpent, that separated man from GOD, that put enmity between Heaven, and earth; that sowed misery and death in the world; and obliged the Father, to deliver up His Son, to the sufferings of the Cross. GOD forbid, I should take into my bosome, so cruel, so deadly an enemy.

But from this same source, we may also draw unspeakable consolation, against the gnawing guilt of sin, and the troubles of Conscience. For since, it's by the blood of the Son of GOD, that we have been redeemed, what cause is there to doubt, but that our remission is assured? The superstitious hath reason to be in continual affright; since man, in whom he puts his confidence, is but vanity. The propitiatory, I present you, Faithful soul, is not the blood of a man, or of an Angel, creatures finite, and incapable of sustaining the eternal burnings of the wrath of the Almighty: It is the blood of GOD's own Son, who also is Himself, GOD blessed for ever. It's a blood of infinite value, and truly capable of coun­ter-poising, and bearing down the infinite demerit of your crimes. Come then, sinner, whoever you be. Come with assurance. How foul soever your transgessi­ons be, this blood will cleanse them away. How ardent soever the displeasure of GOD against you be, this blood will quench it. Only, bedew your soul with it. Make an aspersion of it on your hearts, with a lively faith, and you shall no more need to fear the word of the executioner of the avenges of GOD.

But, Faithful Brethren, having thus assured your Conscience, by the meditation of this divine blood of our LORD; admire ye also His infinite love, which He so clearly sheweth us, and confirmeth to us. This King of Glory hath so loved you, that when your sins could not be pardoned, without the effusion of His blood, He would dye upon a Cross, rather than see you perish in Hell. He poured out His blood, to keep in yours; and did undergo the curse of GOD, that you might partake in His blessings. O great, and incomprehensible love! the singular miracle of Heaven; which ravishest men, and Angels! What should we fear henceforth, since this great GOD hath so loved us? Who shall condemn us, since He is our surety? Who shall accuse us, since He is our Advocate? He hath given us His own blood; What can He any longer refuse, to bestow on us? He hath laid down His soul for us, how much more will He grant us all other things, that may be necessary for our salvation? But as this thought doth comfort us, so ought it to sanctifie us. Of what Hells shall not we be worthy, if we love not a LORD, who hath so passio­nately loved us? If we obey not His commandments, who hath blotted out our sins? If for this precious blood, which He hath given us, we do not render to Him ours, [Page 54]and consecrate to His glory a life, which He hath redeemed, by the offering up of His own in sacrifice, for our salvation? And after an example of so ravishing goodness, how can we be ill affected to any man? Christians, GOD hath forgiven you a thou­sand, and a thousand most-enormous sins; how have you the heart to deny your neighbour the pardon of one slight offence? He hath given you His blood, you, that were His enemy; How can you refuse a small almes, to him that is your Brother, and that upon the account, both of nature, and grace? Let the goodness of the LORD JESUS mollifie the hardness of your heart; let the vertue of His blood melt your bowels into sweetness, into charity, and into love both toward Him, and towards His members. Discharge you, this very day, at His table, of all the bitter passions of your flesh. Put off there pride, hatred, and envy: and clothe you there with His humility, and His gentleness. Do him new homage; and give Him oath, to be never any others, but His alone; presenting your selves with deepest respect, before this Throne of His grace. Remember, both at this time, and ever after, that blood, by which He hath obtained Redemption for you, that is, the remission of your sins. This blood is the peace of Heaven, and of earth. This blood hath brought us out of Hell, and opened Paradise unto us. It hath delivered us from death, and given us life. This blood hath blotted out the sentence of our curse, that stood re­gistred in the Law of GOD, it hath stopped the mouth of our accusers, and pacified our Judge. This blood hath effected a renovation of the world. It hath quickned the dead, and animated the dust, and changed our mortal flesh into a celestial, and divine nature. Dear Brethren, GOD forbid, we should tread under foot, a thing so holy; or account such precious blood profane or common. Let us reverence it, and receive it into our hearts, with an ardent devotion. And may it display its admirable efficacy in them, causing the royal image of GOD, even ho­liness, and righteousness, to flourish there, to the glory of the LORD, and our own consolation, and salvation. Amen.

THE VII. SERMON.

DEar Brethren, As the salvation of mankind, the true end of the coming of our LORD JESUS CHRIST into the world, did oblige Him to expiate sin, and destroy the Dominion of Satan: so the performing of these great works, did require an infinite dignity, and power, in His person. For as it was not possible, He should give us eternal life, without voiding our guilt, and satisfying the justice of the Father, and delivering us from the hold of Devils; so it was alike impossible, that He should perfect these effects, without an infinite merit, and a divine strength; that is to say, without being GOD; none but a true GOD being capable of having an infinite, either dignity, or power. As then the streams conduct us to their spring; branches to their stock, and root; the house to the foundation, that sustaineth it. So the salvation, which is of the LORD JESUS, leadeth us to the acts, by which He obtained it for us: and from thence, to the quality, that was necessary in His person, for the executing of those acts. Salvation is the fruit of this tree of life. The infinite merit of His cross is as the branch, that bore this noble fruit, and His almighty, most holy, and most divine person is the stock, or root, that did shoot forth this beautiful, and blessed branch. This order, the Apostle observes here, in the consideration of our LORD JESUS CHRIST. He sets forth to us, first, His fruit, that is, our salvation, or redemption; the last end of His whole mediation. Next He represents the means, by which He ac­quired this salvation, for us, to wit, the effusion of His blood, for the remission of our sins: from thence He now ascendeth to the Quality of His person, which he magnificently describeth, in the Text, that you have heard, saying, that He is the image of the invisible GOD, the first born of every creature; forasmuch as by Him all things were created. Wonder not, Faithful Brethren, that JESUS should give us life, and eternity, Us I say, poor sinners, that had deserved death, and the curse of GOD. For He purchased remission of our sins, by His blood; and did, by the sweet savour of His sacrifice, perfectly appease the wrath of GOD, which alone withstood our entring into His heavenly Kingdom. Neither account it any more strange, that this JESUS, so infirm, cloathed with frail flesh, subject to all our sufferings, should be able to offer so great, and so precious a sacrifice to GOD. For how weak, and despicable soever that form was, under which He appeared here below, He is nevertheless in reality, the true Son of GOD, His wisdom, His word, and His power; the perfect pourtrait of His person; His living, and essential image, the soveraign Lord, and Creator of the Universe.

In this description of the dignity, and excellency of the LORD JESUS, the Apostle compares Him, first, with GOD the Father, saying, that He is the image of the invisible GOD. In the second place, with the Creatures, saying, that He is the first-born of them, and adds the reason of it, in the two following Verses; which [Page 56]is taken from His having made, and established them all, as their Creatour, their preserver, their last, and highest end. Afterwards He finally proposeth the relation He hath to the Church saying in the eighteenth verse, that He is the Head thereof, the beginning, and the first-born from the dead, having the first place in all things. In these three points the soveraign dignity, and excellency of the Saviour of the world, is, as you see; comprised. But because it would be difficult, to explain them all three in one only action; the richness, and profoundness of the matter constraineth us, to fix for this time, on the two first, and remit the remainder to another season. We shall then have to handle, in this exercise, the two heads, that are contained in the verse, which we have read. One, that JESUS CHRIST is the image of the invisible GOD; the other, that He is the first-born of every creature. The same LORD, who shall be, by His grace, the subject of our dis­course, please to be the direction, and light thereof too; inspiring us with con­ceptions, and expressions worthy of Him; illuminating our understandings with the knowledge of His high, and supereminent Majesty; and enfl [...]ming our hearts with a fervent love to Himself, for the glory of His own great Name, and our salvation.

As for the first Head, the Apostle telleth us two things in it; the one, that JESƲS CHRIST is the image of GOD: the other, that the GOD, whose image JESƲS CHRIST is, is invisible. For understanding aright, how the LORD JESUS is the image of GOD, we must observe at the entrance, that the word, image, is of great extent, signifying generally every thing that re­presents another: so as things being very variously represented, it comes to pass, that there is great variety, and difference of images. Some are perfect, which have in them an entire, an exact, and adequate resemblance of the subjects, which they represent: others are imperfect, and express but some particular, nay, that too with some defect: having not properly in them the same features, and same essence which is in their original. I place, in this second rank, all artificial images, whether drawn by Painters; or engraven, or cut by Carvers, or fashioned by Founders; or woven by Embroiderers, and workers of Tapistry; which represent nothing, but the colour, the figure, and the lineaments of men, and animals, and plants, and such like subjects; and, to say true, have nothing in them of their life, and nature. To this same order must be reduced, that which Moses writeth; that Adam was made after the image of GOD. It's not to be thought, he had such an essence, as that of GOD is: but this is said, because the conditions of His na­ture had some resemblance, of the properties of GOD: namely, in that He was endowed with intellect, and will: and had the dominion over animals, and earth­ly creatures. In the same manner must we take, what St. Paul saith, when com­paring the two sexes of our nature, 1 Cor. 11.7. he termeth the man, the image, and the glory of GOD; whereas the woman is the glory of the man. He calleth the man, the image of God, because of the advantage, and superiority he hath over the woman; having nothing above himself, but GOD, who is His head: whereas man is the head of the woman, because she was created of him, and for him, as the Apostle teacheth. But beside these kind of images, which represent their originals but imperfectly; there are others, that have a perfect resemblance of them. Thus we call a Child, the image of His Father; a Prince, the image of His Predecessour. For a Son hath not meerly the shadow, or the colour, or the figure of his father; he hath his nature, his qualities, and properties, and, if we may so say, the whole fulness of his being; a soul, a body, a life, the same with those, his Father hath. A Prince, in like manner, hath not only the shadow, or the appearance of the au­thority, and power of his Predecessor. He hath the whole substance, and reality of it. Gen. 5.3. Thus it is, that Moses saith, Adam begat Seth his son, in his own likeness, and after his image. He signifies thereby, that Seth had a nature, the same in all things, with Adam's own. Now the question is, in which of these two senses, must we take the word, Image, when the Apostle saith here, and also elsewhere, that JESƲS CHRIST is the image of GOD. 2 Cor. 4.4. The very quality of the subject in question, sheweth us so clearly, that we must apprehend it after the second way, and not the former; as even those that quarrel it, dare not say, that JESUS CHRIST [Page 57]is, an imperfect image of His Father. For where is the Christian ear, that could suffer a blasphemy, so horrible, and so contrary to all the Scripture? Sure, when the Apostle saith of our LORD, that He is the image of GOD, he thereby meaneth quite another thing, then what he signifies elsewhere, when he saith, that man is the image of GOD. For intending here, to exalt the LORD JESUS, and to demonstrate, that His dignity is so high, as capacitateth Him to save us; He would ill suite this design, if he attributed nothing to Him, but what agreeth to any man, whoever he be. And yet if you do not understand it, that JESUS CHRIST is a perfect image of GOD; the Apostle will affirm no other thing, of Him here, then he asserts elsewhere of man, when he saith, he is the image of GOD. Beside the Apostle's end, the thing it self he speaks of, doth evidently shew it us also. For our LORD informeth us, that He who hath seen Him, hath seen the Father; and that; Joh. 14.9. & 12.45. who beholdeth Him, beholdeth Him, that sent him. Where is the pourtrait, of which it may be said, that he who hath seen it, hath seen the subject, which it represent­eth? It's clear, this is not found, but in such an image, as is most perfect, and con­taineth fully in it, all the being of its original. Whence it appears, that it is in this sense, that JESƲS CHRIST is the image of GOD. And to make us conceive it the better, the Apostle hath a passage, in the Epistle to the Hebrews, the scope, the terms, and sense whereof, have very much resemblance with this here; there he saith, Heb. 1.3. that JESƲS CHRIST is the resplendency of the glory of His Father, and the Character, or engraven Stamp of His person. Terms exceeding elegant, and expressive, and such as clearly decide this case, that the LORD is the image of GOD, in another manner, than man; and that the same glory, which shineth in the Father, is respendent also in the Son; and that the same nature, which is in the person of the one, is likewise in the person of the other. Say we therefore, according to the Analogie of this Doctrine, and the reason of the thing it self. That JESUS CHRIST is the image of GOD His Father, but a perfect one; yea the most perfect, that an image may be. An image, which exhibiteth unto us, and representeth, not the colour, or the shadow, but the truth, and substance of the Deity. The Scripture, our only guide in these high mysteries, teacheth it clearly. And to aid you, in the comprehending of it; though the GOD-head be most simple, in it self, exempt from all mix­ture, and composition; yet speaking of it, according to the weakness of our under­standing, to which GOD hath not disdained to accommodate Himself in His word, we will consider three things of Him; the nature, the properties, or qualities (which Divines commonly call, His Attributes) and His works.

As for His Nature, it is most perfectly represented in JESUS CHRIST; for­asmuch as He hath really, and veritably, the same being, and same substance; with GOD the Father. As a child, whom we call, the image of His Father, hath the same nature with Him, being truly of mankind, as He. The Scripture teacheth us this truth, in very many places; where it saith, Joh. 1.5. Tit. 2.13. Rom. 9.5. 1 Cor. 10.9. Joh. 12.41. that JESUS CHRIST is GOD; that He is the true GOD. Our great GOD, and Saviour. GOD blessed above all. Jehovah, yerst tempted by the Israelites in the desart. He whose glory, Isaiah saw in the vision described, at the sixth Chapter of His Prophecy. It layeth down the same thing also, as often as it represents Him to us a due object of our adoration; saying, that all ought to honour Him, as they honour the Father; Joh. 5.23. Heb. 1.6. and that the very Angels worship Him: it being evident, that according to Scri­pture, there is nothing, but a nature truly divine, to whom adoration may be law­fully given.

But the LORD JESUS no less perfectly represents the Father, in His Pro­perties, then in His Nature. The Father is eternal; so is the Son; and Isaiah call­eth Him upon this account, The Father of eternity. Before Abraham was, He is. Joh. 8.58. He was from the beginning with GOD; and before the world was created, even then He was in the bosome of the Father, His love, and His delight. The Heavens shall perish, but He is permanent. The Heavens shall wax old as a garment, and be folded up as a Vesture, and be changed. But JESUS is the same, Heb 1.11, 12. and His years shall not fail. The Father is immutable, without ever receiving any altera­tion, [Page 58]or change, Heb. 13.8. either in His being, or in His will. The Son is the same, both yesterday, and to day, and for ever. The Father is infinite, filling Heaven, and earth: neither is there any thing within, or without the world, that boundeth the presence of His being. Joh. 3.13. The Son is in like manner infinite. He is in Heaven, whiles He speaketh to Nicodemus on earth. He is here below on earth, in our hearts, and in our assemblies, the same instant, that He is fitting at the right hand of the Father, in the highest room of the Universe: and though the Heavens con­tain that body, and humane nature, which He did assume: yet they do not enclose His Majesty, and all-present Divinity. The Father hath a soveraign understanding, knowing all things, present, past, and to come. The Son is Wisdom it self. He knoweth all things; and if He say somewhere, that He knoweth not the day of Judgement, this is not to be understood, but in respect of His humane nature, and not in respect of His divine intelligency. Rev. 2.23. He soundeth the reins, and knoweth the heart of man; a quality which the Scripture noteth to us, as the character, and specifique mark of the knowledge of GOD, asserting, that there is none but He only, who knoweth the hearts of men. The Father knoweth Himself, and no man, or Angel, to speak properly, ever saw Him. The Son so perfectly knoweth Him, that He hath even declared, and revealed Him unto men. The Father is almighty, and doth whatsoever He will. The Son hath all power in Heaven, and in Earth, and there is nothing but is facile to Him. The Father is super-eminently good, hating evil, and loving rectitude and justice. The Son is the Saint of Saints, entirely separate from sinners, goodness, and justice it self. The Father is mer­ciful, and inclined to pity. The Son is the bottom of His compassions. The Fa­ther maketh His Sun to shine on, and His Rain to bedew, even the men that blaspheme Him. The Son dyed for His enemies, and prayed for those that crucified Him. In short, the Father hath not any other essential quality, but the Son hath it likewise, and in the same measure, with the Father.

I come to His Works. Certainly the Son Himself informeth us, how perfectly He represents the Father in this respect: Joh. 5.19. saying in general, that what thing soever the Father doth, the same doth the Son likewise. The Father created the Universe. The Son founded the Earth, Heb. 1.10. Joh. 1.3. and the Heavens are the work of His hands. All things were made by Him, and without Him nothing was made of all that was made. The Father conserveth the world by His providence; the Son sustaineth all things by His mighty word. The Father hath set up the Princes, and Magistrates, who govern man­kind: Prov. 8.15. and there is no power but of Him. It's by the Son, that Kings Reign, and Princes decree justice. The Father saved, and redeemed the Church; the Son is our righ­teousness, our wisdom, and our redemption. The Father loved us, and delivered up His Son to death for us; the Son gave Himself a ransome for our sins. If the Father raised up the Son; the Son also raised again His own Temple, when the fury of the Jews had beaten it down. If the Father quicken the dead, the Son quickneth them likewise; and the last judgment, the punishing of the wicked in Hell, the glory of the Faithful in Heaven, and all, that refers to it, is the work, both of the one, and the other. The Father hath elected us; so likewise hath the Son. Joh. 13.18. I know (saith He) whom I have chosen. It is the same in all the other actions, and operations of the divine nature. If you read the Scriptures exactly, you shall not see any of them attributed to the Father, but is likewise attributed to the Son. And as for that right, and soveraign authority, which accreweth unto GOD, over all things, from these great, and high qualities, and operations, this glory shineth in the person of the Son, as it doth in the person of the Father. If the Father be Judge of the earth, King of ages, and Monarch of the world; the Son is in like manner, the LORD of glory, the head of the Armies of Hea­ven; the Prince of men, and Angels; the Judge of all flesh. If the Name of the Father be great and dreadful, that of the Son is above every name, which is named in this world, or in the world to come. If all creatures, both superiour, intermedial, and inferiour, do owe a soveraign homage to the Father, and cast down themselves before Him, adoring His Majesty, with the profoundest respect, they are capable of: so it is clear, that before JESUS every knee doth bow, both of things in Heaven, and things on earth, and things under the Earth, the Father Himself pro­claiming, [Page 59]when He bringeth Him into the world, Let all the Angels of GOD worship Him. So you see, Dear Brethren, that the LORD JESUS is truly the image of His Father, since He hath, and discovereth perfectly in Himself, the Nature, the Properties, and the Works of the Father. An admirable, a singular, and a truly Divine image, which possesseth the whole form of its original, without any varia­tion; and faithfully, and naturally representeth all the features of it, in their true, and just greatness, measure, and nature. I confess, there are among men, sons, that resemble, in some sort, their Fathers: but there are none, in whom such resem­blance is comparable with that of the Son of GOD to His Eternal Father. If our Sons represent our nature, and manners, it is always with some difference, which a piercing, and a clear-sighted eye may easily observe; and after all, there are none, that in their life, do express the lives of their fathers totally entire, with every one of their actions, and operations. Whereas the Son of GOD is a most complete image both of the nature, and the life of His Father, (if we may speak in this manner of these mysteries) all the works of the one, whether small, or great, being also the works of the other.

This sacred Verity, taught here by the Apostle, overthroweth two heresies, which, though contrary, and opposite to one another, did sometime equally trouble the Church of GOD. I mean, that of the Sabellians, and that of the Arians. The former confounded the Son, with the Father; the latter rent them on sun­der. Those took from the Son His person; these His nature. For the Sabellians did dogmatize, that the Father, and the Son were but one, and the self-same per­son, who according to the divers wayes, and ends of his manifestations did assume, sometimes the name of Father; sometimes the name of Son. So as in their ac­count, it is the Father, who suffered on the Cross; and it's the Son, who sent, Him that suffered. St. Paul breaketh their errour, by saying, that JESƲS CHRIST is the image of the Father, For no one is the image of himself, and how great and exact soever the image's resemblance of its original be, it's of necessity, that it be another subsistence than its original. A child hath the same nature, with the Father, whose image it is said to be: but nevertheless the person of the Father is one, and that of the child another. Since then the Apostle declareth here, and elsewhere, that JESƲS CHRIST is the image of GOD, (that is to say, of the Father) we must either desert His doctrine, or acknowledge that JESUS CHRIST is another person than the Father. But if you distinguish their per­sons, it doth not follow, that you must divide their nature, as did the Arians; who made it their position, that the nature of the Father is another, than that of the Son: the one increated, and infinite; the other created, and finite. These are two shelves, which we must equally avoid, steering our course straight in the midst; shunning on one side, the confusion of Sabellius; and on the other, the divi­sion of Arius. JESƲS CHRIST (saith the Apostle) is the image of GOD His Father. He could not be the image of Him, if He were one same person with Him. He could not be His Perfect image, if He had a nature differing, from the nature of the Father. How should He represent His eternity, if He had been crea­ted in time? How His immensity, if He had a limited essence? How His Majesty, and glory, if He were but a creature? Let us then hold fast this truth, full and en­tire; and believing, that the Son of GOD is another person than the Father; let us confess, that His Divine nature is the same, with that of the Father: that is to say, that He is one only, and the same GOD with Him, blessed for ever: since without this, the doctrine of the Apostle, that JESƲS CHRIST is the image of GOD, cannot be fully, and firmly established.

But let us now consider, how, and why, he here termeth GOD the Father, whose image JESUS CHRIST is, invisible. Sure the Divine nature is spiritual; as our LORD said to the woman of Samaria, that GOD is a spirit; And every spiritual nature is invisible; it being clear, that the eye seeth no objects, but such as are corporeal; such as have some figure, and colour; and do cast forth from them, some kind of species, into the air, and into other diaphanous, and transparent bodies; through which they gliding with incredible swiftness, come to strike our senses; things these, that have, none of them, any place, in spiritual, and immaterial [Page 60]substances. For this cause, Moses, when He would yer-while teach the Israelites, that GOD had nothing gross, or material in His essence: nothing that might be represented by the workmanship of the pencil, or the chizel, in visible images; doth expresly remonstrate to them, that on the day He manifested Himself, giving them the Law upon Mount Sinai, Deut. 4.12. Deut. 4.15, 16. they heard indeed a voice speaking, but saw no likeness at all, beside that voice. Whence he concludeth, that they should take good heed, they made no graven image, or likeness, representing any kind of thing; no effigies of any form whatsoever, to be of religious use to them, as a pourtrait of GOD; as most Nations then did, and to this day still do. This truth is clear, and undoubted; nor was it ever contested, but by the Anthropomorphites, who at­tributed to GOD an humane body, and members; an extravagancy, long since condemned, and abolished, in all Christendome. But the Apostle here terming GOD invisible, doth not meerly intend, that neither our eyes, nor our other senses can apprehend the form of His nature. He signifieth also, that our very under­standings cannot comprehend it, and that it is hidden from all our conceptions. For it is frequent in Scripture to put seeing, for knowing, and to signifie the appre­hensions, and conceptions of the mind, by the names of the senses of the body. And it is thus, we must take, what the Apostle saith elsewhere, that GOD, the King of ages, 1 Tim. 6.16. is invisible: and in another place, that He dwelleth in inaccessible light; and that, no man hath seen, nor can see Him. The Angels themselves, how high soever their understanding be above ours, yet cannot comprehend the true form, and na­ture, of this supream, and most glorious Majesty; because His essence is infinite, and no finite subsistence is capable of conceiving an infinite being. And there­fore the Seraphim, Isa. 6.2. in Isaiah, standing before GOD, covered their faces with two of their wings; to testifie, that they could not bear the splendour of His glory. I grant, that through His grace, we do know something of His nature; and it's this the Scripture meaneth, when it saith of Moses, and other believers, that they saw, and beheld Him, more, or less, according to the divers degrees of the knowledge. He gave them, of Himself; the highest of which degrees will be that, we shall attain unto, in the Kingdom of Heaven; and the Holy GHOST, to express it to us, 1 Joh. 3.2. 1 Cor. 12.12. sayeth, that we shall see GOD, as He is; that we shall see Him face to face, and know Him, as we were known. But how fair, and clear, and excellent soever all this knowledge be, which faithful men, and holy Angels have of GOD, ei­ther in this world, or in the other; it is not to speak strictly, a seeing; that is an apprehension, which reacheth, and conceiveth: the true, and proper form of it's object: so as this remains still firm, that GOD, to speak properly, is invisible. But why doth the Apostle ascribe this quality unto GOD the Father, particularly in this place? Dear Brethren, he doth it very pertinently; and thereby sheweth us, how it is by JESUS CHRIST His Son, that GOD hath manifested Him­self to us. For there is a secret opposition between the word image, and invisible. GOD is invisible, (saith the Apostle) but JESƲS CHRIST is the image of Him. This eternal Father hath a nature so sublime, and so impenetrable by any sense of ours, that without this His image, which shines forth in His Son, nei­ther men, nor Angels would have known ought of Him; He had remained eter­nally veiled up, in that inaccessible light, in which He dwelleth, without being known of any, but Himself. But now He hath vouchsafed, to manifest unto us, that which may be known of Him, by this eternal, and most perfect image of His person, that is to say, by His Son. For first, it is by Him, He made the world, the Theatre of His wonders. And it's by Him also, He conserveth it, and governeth it, in so admirable a manner. It is to Him likewise, that we must refer the revela­tions of GOD, under the Old Testament. It's the Son (as most of the ancient Doctors of the Church have very well observed) that appeared unto Abraham, and the rest of the Patriarchs; that led Israel through the wilderness, and inspired its Prophets. But the Apostle, in this passage, hath respect particularly, and propery, to the manifestation of GOD in the fulness of time, when his eternal, and essen­tial image did discover all His glory, to the Jews first, and afterwards to the other Nations of the world, rendring it, of invisible as it was in it self, visible in that flesh, which He vested Himself with, in the Blessed Virgins womb. It was then [Page 61]properly, that the Son appeared before our eyes, as He is in reality from all eternity, the image of the invisible. GOD, the resplendency of His glory, and the engraven mark of His person. For the office of an image is to represent that to us, which it is the figure of. Now it was principally, in this last manifestation, that the Son made us see all the wonders of His Father; the abysses of His justice, and of His mercy; the depths of His wisdom, and His infinite power, which the world knew not before. The Creatures of this universe do shew us, only the edges, as it were, and the footsteps, and the bigger lincaments of them; JESUS CHRIST hath unfolded, and laid open to our view, the whole substance, and form of them. The world, and the Law it self, were but imperfect draughts, and obscure shadows. JESUS CHRIST is that enlivened image, in which the Majesty, the nature, and the goodness of GOD do appear, with all their fulness.

But it is high time now, to come to the other point, wherein the Apostle, having compared JESUS CHRIST with GOD His Father, of whom he is the image, considereth Him with respect to the Creatures, and expresseth the relation He hath to them, by saying, that He is the first-born of every Creature. This passage hath diversly exercised the Hereticks. Those of them, who deny, that the Son of GOD subsisted at all in nature, before His being born of the Holy Virgin, per­ceiving, that these words place Him before all the Creatures, to salve their errour, do corrupt the word Creature, and will have it signifie, in this place, the faithful, that believed the Gospel of our LORD. Wretched unbelief, to what extravagancies dost thou lead miserable men! For, what deliration can produce, a thing more empty within, and even less apparent without, than this exposition? First, it ren­dreth the Apostles conception, frigid, and impertinent. If you believe these people, the Apostle advertiseth the Colossians, that JESUS CHRIST was born, before men believed what He Preached; Is not this a great secret, and highly conducing to the Apostles design? Then again, who gave them the Authority, they assume, to change the sense of the words of GOD? St. Paul saith, that the LORD is the first-born of every creature. By what right, do they restrain, a subject of so great, and vast extent, to the faithful alone? The faithful (say they) are created anew, of the LORD! Who doubts it? St. Paul teacheth us, Eph. 2.10. 2 Cor. 5.17. that they are the workmanship of GOD, created in JESƲS CHRIST unto good works: and elsewhere, that if any one he in CHRIST, he is a new creature. But it followeth not thence, that the word, Creature, put purely, and singly, as here, must be taken, for the disci­ples of JESUS CHRIST, and His Apostles, only The Scripture never useth so to speak. As for the eighth Chapter to the Romans, where they pretend, that the Apostle signifieth the faithful alone, by all the Creatures, which sigh, Rom. 8.21. and are in travel together; this is a new dream, no less absurd, than the former; it being clear, by all the circumstances of the passage, that those creatures there are not the children of GOD, but of another sort. St. Paul plainly distinguisheth them, saying of those, that they also shall be delivered, Rom. 8. [...]2. that they may have part in the glorious liberty of these: and that not only they, but we also, (that is, all the faithful) who have the first-fruits of the Spirit, do sigh in our selves. All those Creatures are no other, than the Universe, the Heavens, and the Elements, which shall one day be set free, from the vanity they now groan under, and which they were made subject to by sin. That which they alledge, out of the third of the Revelation, is no whit more to the purpose; JESUS CHRIST stileth Himself there, the beginning, Rev. 3.14. or principle of the Creature of GOD. But nothing obligeth us, to take the creature of GOD, in this place, for the faithful alone, any more than in the other. The LORD meaneth all the things, which GOD hath created, either in the first, or in the second world. He being the principle of the one, and the other, accord­ing to what he had said in the same Book generally, and indefinitely. I am Alpha, Rev. 1.8. and Omega, the first, and the last. Besides, though the Creature of GOD should sig­nifie the faithful in this place; yet it would not follow, that the words, every Crea­ture, here, must be taken for the faithful alone; as when the Scripture calleth them sometimes, men of GOD, it followeth not from thence, that to signifie the faithful alone, a man may say, All men. The term, of GOD, is put there for an adjective Epithet, as the Grammarians call it, according to the use of the Holy tongue: the [Page 62]creature of GOD, that is, a divine, and celestial creature: a quality, which evi­dently restraineth the sense of the word Creature, to which it is annexed, unto the most excellent kind of creatures, that is the faithful. Whereas St. Paul saith here simply, every creature, without adding, of GOD, or divine, or any other word, that might contract, and limit the signification of the general term, Creature, to one of its species only, that is the faithful. Rejecting therefore these mens gloss, as im­pertinent, and contrary, both to the Apostles scope, and stile, we say, that by every creature, he meaneth, what the Scripture, and all the languages of men, do ordi­narily signifie, by these words, namely, created things, the Heavens, and the Earth, and all that in them is.

But here rise up the Arians, another sort of Hereticks, who infisting upon this interpretation, conclude hence, that the Son of GOD is a creature, since He is called, the first-born of them; alledging, that the first-born is of the same nature, with His brethren; and adding, to fortine their pretention, that in effect, the su­pream wisdom, Prov. 8.22. which is no other, than the Son, saith in the Proverbs, that GOD created it, in the beginning of His wayes, before He made any of His works; which is nothing else, as they affirm, but what St. Paul saith here; that the Son is the first-born of every creature; and they adjoyn also, that which is said in the Epistle to the Hebrews, Heb. 3.2. that JESƲS CHRIST is faithful to Him, who made Him, that is, as they pretend, to GOD, who created Him. But GOD forbid, we should rank Him with creatures, to whom the Scripture ascribeth the glory of having created them all, and unto whom, it commandeth us, to give that supream adoration, which is due to GOD alone, and not to any creature. The Apostle, in this very place, which they abuse, putteth a most evident distinction, between the Son, and other things, For whereas he calleth them creatures, he saith of the Son, that He is, not the first-created (as should have been said, if He were of their or­der) but the first-born; an evident sign, that He received His being, of the Father, by a divine, and ineffable generation; and not by creation. As for that which they cite out of the Proverbs, not to urge another exposition of it, the original text im­porteth, that GOD possessed wisdom in the beginning of his ways (as our Bibles have well rendred it) and not that He created it, as the Greek interpreters have unright­ly taken it. And whereas St. Paul saith in the Epistle to the Hebrews, that GOD did make CHRIST, he meaneth, not that He Created Him, (a conceit, which would be quite beside his purpose) but that He ordained, and set Him up High Priest in His Church. 1 Sam. 12.6. Even as when Samuel saith, that GOD made Moses, and Aaron; He signifieth, that He established them in the charges, they bore among His people. And it's in this sense, we must understand St. Peters language in the Acts, Act. 2.36. that GOD hath made JESƲS, both LORD, and CHRIST: that is, hath ordained Him unto these great dignities. And so from these passages it duly follows, that the Son of GOD, was called the Annointed, and setled in His office of M [...]diator (which we do confess) but not that His Divine nature was cre­ated, (which is that, we utterly deny.) In fine, for the words of St. Paul in this place, some answer, that by saying, JESƲS CHRIST is the first born of every creature, he only signifieth, that He was born before all creatures, and perhaps, it would be very difficult, that I say not impossible, to refute this exposition. Yet there is another, which I judge more fluent, and indeed more suitable, both to the scope, and to the sequel of this Text: It is, to understand by the first born, the owner, the Lord, and the Prince of every creature. That which the Apostle addeth For by Him were created all things in Heaven, and in earth, perfectly accordeth with this sense; it being clear, that the creation of things is a true and solid title, to that power and Lordship, which GOD hath over them. Why is the Son of GOD, the Lord of every creature? Because there is not any of them, but He did create the same; and it is good reason, He should dispose of them, and govern them at His pleasure, since He gave them all the being, or life, that they have. And that the word, First-born, may be taken, to signifie, Master, and Lord, is evident, both by ex­amples in Scripture, and by the reason of the thing it self. For the LORD pro­miseth, in the Psalmes to make David, the first-born of the Kings of the earth; that is, Psal. 89.27. as every one seeth, to make Him Master, and the chief of Kings; it being evident, [Page 63]that, to speak properly, he was not their elder brother; being neither brother unto other Kings, nor more aged than they. Isaiah saith also; in His Prophecy, Isa. 14.30. the first-born of the poor, to signifie, the chiefest poor, those that, (if I may so say) do carry away the prize for poverty; though otherwise, they were born, neither before others, nor of the same family with them. But the passage in Job is more remarka­ble, than any other; where mention is of the first-born of death. He is meant, Job 18.13. that hath the power, and the administration of death, the Angel, and Prince of death, and (as the Epistle to the Hebrews speaks) he that hath the dominion of death. The reason of this manner of speaking is also throughly evident. For the eldest-born, by the law, and custome of most Nations, heretofore were, and to this day are, the principal of the family, the heads, and in a manner the LORD's as well of their brethren, as of the slaves, and goods: whence hath come this kind of language, even the putting eldest or first-born, to signifie the head, the Lord, and the Master. We say therefore, that it is in this sence, we must understand the Apostles saying, that CHRIST is the first-born of every creature, to wit, the Master, and Lord of them. Which no way inferreth, that himself is a creature; Lords not being al­ways of the same extraction, and lineage with their subjects, but most frequently of another very different. And as it would be ridiculous reasoning, to conclude, that he that hath the dominion of death, is death it self, under the colour that Job termeth him, the first-born of death: so is it most impertinent arguing, to infer, that the LORD is a creature, because the Apostle saith here, that he is the first-born of every creature. We have a passage, exactly parallel with this, in the beginning of the Epistle to the Hebrews, where the Apostle saith, Heb. 1.2 that GOD hath established His Son heir of all things, by whom also He made the worlds. There you see, first, that he expresseth the Lordship, which JESUS CHRIST hath over all the creatures, by a figurative word, stiling Him the Heir of them. For that the word, Heir, was taken by the ancients, to mean Lord, and Master, Instit. l. 2. tit. 19. S. ult. the Civilians themselves have ob­served. And secondly, you see further, that the Apostle, after the same manner, as in the Text, doth found the dominion which JESUS CHRIST hath in the whole universe, upon His being the Creator of it. For it is this he meaneth, when he saith, that by Him, GOD made the worlds. Be it then concluded, that this Primogeniture of the LORD JESUS over every creature, is nothing else; but that glorious, and soveraign Empire, which He hath over the whole world, and every of its parts, by the right of creation; being the supream, and absolute LORD thereof, as He that brought all creatures out of nothing, and gave them every degree of that being, which they have.

Thus you see, Dear Brethren, that which we had to say to you, for the exposition of this Text. Let us make our profit of it, and extract the uses it containeth, and the succour it may give us against sin, and errour. First, it furnisheth us with what to answer those, that blame us, for having no images among us. Tell them, that JESUS CHRIST, the only most perfect image of GOD sufficeth us. This is an image, we securely honour, without fear of offending GOD; because it is a true one, and shews us to the life, and in reality, all the perfections of the Father: whereas the others that are offered us, are the work of mens hands, inventions of their superstition, and images, not of GOD; but of their own vain imaginations. Their very being visible, doth discover their falsity; since that GOD is invisible. For to represent an invisible nature by colours, is to do much worse, than if you should paint whiteness, with a cole; or light with darkness. Your images, O ad­versaries, are dead, and insensible; destitute of the advantages, which nature hath given to the least, and lowest animals. Ours is alive, and intelligent: the source of life, and wisdom. Yours are incapable of seeing, or rewarding the service you do them. Ours knoweth our hearts, and hath an infinite goodness, and power. For JESUS, the image of GOD, that we adore, is the first-born of every creature, the Soveraign Master of the universe. Let us boldly address our most religious services to Him. And since it is in Him, that GOD manifesteth Himself to us, have we Him still before our eyes, seeking the true knowledge of GOD, in Him alone. There, we shall see Him, as He is. But let this seeing, by no means be idle; He doth not set before us this most full-wrought table of His perfections, which he hath [Page 64]drawn to the life in His CHRIST, that we should unprofitably feed our eyes therewith; but that we should imitate Him, each one according to our small abili­ty; should express in our souls some draughts of that perfect goodness, and sancti­ty, which shineth so gloriously in Him; and become, every of us, by little, and lit­tle, a pure, and lively image of our LORD. Consider, how He was obedient to the Father, charitable to men, helpful to the afflicted, compassionate to sinners, sweet, and kind to enemies. There is, Christian, the pattern of your life. Follow these sacred examples. Serve GOD, like Him, patiently bearing all that He layeth on you, marching couragiously, where He calleth you. Love men, as He lov'd them, cheerfully employing all that you are, or can do, for their edification; communicating your goods to the poor, your light to the ignorant, your assistance to the oppressed. Let not their badness withhold you, from being good. If they offend you, pardon them, and pray for them; and conceive, as the LORD said, that they know not what they do; neither their injuries, nor their soothings of you, turning you ever from piety. Fear not the hatred, nor the force of the world. Remember, that as this JESUS whom you serve, is the image of GOD; so He is likewise, the first-born of every creature. He hath them all in His hand. He commandeth the Heavens, and the Elements; He governeth men, and beasts. All the parts of nature owe Him, and render Him a prompt obedience; and will they, nill they, do nothing against His orders. Having the Master of all things for Head, and Saviour, how is it, you are not ashamed of your timidity? The wind maketh us to shake, as the leaves of the wood. The least sound affrighteth us; and instead of glorifying the LORD here, in His palace, in peace, and joy, while His voice maketh the world trem­ble; we tremble, while the world is in repose. Is it this, that we promised JESUS CHRIST? Is this to bear His Cross with patience, and resist, for His salte, even unto blood? Is this that lively, and unmoveable faith, whereof we make profession, which should carry us through waters, and through flames, without appalling? If the Providence of the LORD were unknown to us, our weakness would be less inexcu­sable: but now that we have lived, for so long a time, by continual meer miracles of His goodness; why doubt we so easily of a carefulness, and fidelity, we have so many a time experimented, and had proof of? You see, on the present occasion, what thoughts, for us, He hath inspired, into the sacred powers, that govern us; and even the supream among them: what order they have taken for our safety, and what care they declare themselves resolved to take of it, for the future, receiving us un­der the protection of their edicts. Dear Brethren, it is an admirable effect of the love, which the LORD beareth us. Let us enjoy it with perfect thankfulness, both towards Him, and towards His Ministers, the Princes, of whom He is the first-born in a particular manner. Let us not disturb the work of His grace, by our fears, and diffidences; but assured of His infinite goodness, and power, let us rely upon the truth of His promises, and rest upon His favourable Providence, quietly, and comfortably finishing this short journey which we have begun; waiting, till this holy, and merciful LORD, after having conducted, and comforted us in this desert, do raise us up on high to the mountain of His holiness: where far from evils, and from dangers, and from fears, we shall glorifie Him eternally with the Fa­ther, and the Holy Spirit, the true, and only GOD, blessed for ever. Amen.

THE VIII. SERMON.

AMong all the reasons, for which we have a right to the things, that we pos­sess, there is none more just, or more natural, than that, which ariseth from the production of them; it being evident, that what issueth from us, should depend upon us; and that it is just, every one should dispose of what he hath made. Thus you see, that among all the Nations of the earth, children do belong to the Parents, who begat them; and works, either of the mind, or body, are theirs, that formed them, and set them forth. This right is the first, and the most anci­ent foundation of all the possessions, and dominions of mankind; the power, which men have, to give, to sell, or exchange things, proceeding from hence, that either themselves, or those of whom they received them, did give, or preserve, that being which they have. For if you go back to the first sources of humane laws and institutions, you will find, that men assumed not Dominion or possession, save of the persons, whom they had either naturally begotten, or saved in war, by pre­serving, and giving the life they might have taken from them; and of things, which they had, either made, and composed, as buildings; or at least improved, and cultivated, as the grounds they cleansed, and tilled. It's from thence that were formed by little, and little, those good, and just establishments, of Families, of Ci­ties, and of States, and of Laws necessary for their government, which have main­tained mankind to this present time. You see likewise, that GOD our Soveraign Lord, to justifie, both the right He hath to dispose of us, as seemeth Him good; and the obligation we have to serve Him, ordinarily urgeth this reason, that He hath created us. It is He, that hath made us (saith his Prophet) and not we our selves. Psal. 100.3. We are His people, and the flock of His pasture. It's by the same consideration, that He silenceth the refractory, and prophane, who have the insolence to blame His disposals. Shall the thing formed say to Him, that formed it, Rom. 9.20, 21. why hast thou made me thus? Hath not the potter power to make divers vessels of the same mass? It's further by the same reason, My Brethren, the Apostle proveth in this place, that JESUS CHRIST, the Son of GOD, is the Lord of all things. Having said afore, that He is the first-born, (that is the Master) of every creature, he now alledgeth us the proof of it, taken from his being the Creatour of all things. For by Him (saith he) all things were created, that are in Heaven, and that are in earth, visible, and invisible, whether Thrones, or Dominions, or Principalites, or Powers. All things were Created by Him, and for Him. And He is before all things, and by Him all things subsist. This reason is clear, and invincible. For, if man, who giveth, to the things He maketh, only the form of their being, working in all his operations upon borrowed matter; do yet acquire thereby a right of dominion over them, as [Page 66]we said even now; so that He may dispose of them as He will: How much more justly is the Son of GOD, the Master, and Lord of all the Creatures, since He cre­ated them, that is, gave them the whole being, which they have, not the form only, but the matter also, whereof they consist? having brought them out of no­thing; having entirely made, and formed them by the sole might of His power, without any subject, for His displaying it upon, existent, when He first created them? And this proof clearly inferreth, that which we laid down, in the precedent action, to wit, that when the Apostle there calleth JESUS CHRIST, the first-born of every creature, He simply meaneth, that He is the Master of them, and not (as the hereticks pretend) that He is a Creature, as they are, and only created before them. For the reason which St. Paul annexeth, taken from His having created them, con­cludeth rightly, that He is Master of them; but not, that He was created Himself. Otherwise it must by the same means be said, that the Father, who created all things, was also created Himself; a blasphemy, which the most shameless hereticks would abhorr. For if the Apostles discourse be good, and pertinent (as all Christians confess) thus must His reasoning be; Whoever hath created all things, the same is the first-born of every creature; But the LORD JESUS hath created all things. He is therefore the first-born of every creature. There you see clearly, that this first pro­position, Whoever hath created all things, is the first-born of every creature, cannot be true, save in this sense, that He is the master of every creature; but it is evidently false in the sense, that the hereticks take the words first-born of every creature, that is, created before every other creature: it being clear, that the Father, who created all things, is eter­nal, and sure was not created. It must therefore of necessity be said, that the Apostle, by the first-born of every creature, doth mean, their LORD, and Master. Other­wise His discourse would not be pertinent. But having sufficiently justified, in our last action, and cleared this conclusion of St. Pauls, that the Son of GOD is the first-born of every creature, let us consider now the reason of it he alledgeth, drawn from hence, viz. that He created all things, and that they are all for Him, and all subsist by Him: that is to say, He is the Author, the End, and the Conserver of them. It is a truth of infinite importance in Christian Religion, both of it self, and for its own merit; as also for the great contradictions, it hath suffered, at all times, from the enemies of the Divinity of JESUS CHRIST both ancient, and modern, who have put to it all their force, that they might either overthrow, or at least shake it. For this cause, we are obliged to examine the present Text, wherein it is so statelily founded, with so much the more care; and that we may omit nothing, which is necessary for the clearing of it, we will consider, in the first place, what the Apostle saith of the Son of GOD: that All things were created by Him, and for Him; and that He is before all things, and that they all subsist by Him. Next we will view, in the second place, the division he maketh of all these things, which the LORD created: some, they that are in Heaven, others, they that are in earth; some, visible, others, invisible, as Thrones, Dominions, Principalities, and Powers. These shall be, if the LORD will, the two parts, and as it were, the two Articles of this Action. May it please GOD, to guide us, by His Spirit, in so sublime a medi­tation, and to enable us, by His grace, to refer it, to His glory, and to our own edification, and consolation.

In the former of these two Articles, the Apostle (as you see) saith, first, that All things were created by JESƲS CHRIST; secondly, that they were all created for Him; in the third place, that He is before all things; and lastly, that they all subsist by Him. For though these four points be near a kin, and necessarily linked the one with the others, yet they are distinct at the bottome, and ought to come under consideration severally; there being neither of them, but doth contribute somthing particular, to the glory of our great GOD, and Saviour JESUS CHRIST. The first is plain, that All things were created by JESƲS CHRIST. For where is the Christian, who understands not this, and knows not, that to create, doth signifie, in the use of Scripture, to make a thing, either of nothing, or of a matter, which had no disposedness to the form, that it receiveth. And forasmuch as there is none, but the Divine Power, that is capable of such an action, or operation; thence it comes, that this word is never attributed to any, but GOD only. There's none [Page 67]but He that doth create things. For this cause, among the other Titles which are given him for marks of His glory, He is stiled, The Creator; this Title appertaining unto Him alone. When the Apostle then saith here, and twice repeats it, That all things were created by the Son, he signifieth, that it is of Him they received all the being they have; that it is He, who by this Noble and Divine manner of working, which the Scripture calls Creation, brought them from non-being, to a being; who by His infinite power, produced the matter of which they consist; prepar'd it, and fitted it as it now is, investing it with those forms, and admirable qualities, on which all the motions of their nature do depend; that is to say in one word, The LORD JESUS is the Creator of the Universe. It was not possible to express this truth more clearly. And thus it is, that all Christians always understood this passage, until those new Enemies of the Divinity of our LORD, who blasphe­mously say, that He hath no actual subsistence in the world, but since His birth of the holy Virgin; they not able to bear so respendent a light, have endeavoured to obscure it by the fumes of their frivolous and false glosses. They say therefore, that the word Create signifieth in this place, mearly to reform and re-establish things; to put them in a better estate than they were in; and not to bring them out of nothing, and give them their whole being. They will have it, that the Apostle by saying, All things were created by JESƲS, doth intend, not the first Creation of the World, when arising out of nothing, it receiv'd its na­tural being and form from the Creator: But the Renovation of the World, wrought by the Preaching of the Gospel, and by the word of the Apostles, whom the LORD sent to reform the Nations, and to put things in an incomparably better and more happy estate, than they were in before. Enslav'd they were to the Empire of Sin and Satan; whereas by the Doctrine and Power of the LORD JESUS they have now been consecrated to God, and sanctified to His glory. Unto this I answer, That it's true, the World was renewed by the Gospel; inasmuch as this holy Do­ctrine did abolish both the Ceremonies of Moses's Discipline, and the false Religions of the Heathen, and formed in the whole earth a new people that serve God in Spirit and in Truth, being created in righteousness and holiness. I acknowledge also, that this Renovation is the work of a Divine Power, and could not have been effected by any Humane or Angelical strength; by reason whereof it may and ought to be called a Creation; it being evident, that there was need of no less vertue to reform the World. than to create it. And finally, I grant likewise, that JESUS the Son of GOD, is the true and single Author of this second Creation. But to this I ad­joyn two things; first, That though this passage might be understood of this Refor­mation of the World; yet it would of necessity infer, That JESUS, to whom it is attributed, is the true Eternal GOD. For since this work is no less, nay since it is greater than that of Creation; it is evident, that none but a true GOD could be the Author of it: It being clear (as we shall say anon) that Creation is set be­fore us in Scripture, as an Argument of true and eternal Divinity. And the thing speaks of it self. For since a Divine and Infinite Vertue is requisite, to regenerate men and destroy the servitude of Sin and Satan; it must of necessity be acknowledged, That JESUS the Author of this great work, hath an infinite power; that is to say, is truly GOD; no finite subject being capable of an Infinite power, and none being infinite but GOD alone. Thus you see, it is in vain that the Hereticks do toil them; their own Interpretation (though it were admitted) necessarily inferring the thing which they oppose; to wit, That JESUS is true GOD, Infinite and Eternal, and subsisting before all ages. But I say, in the second place, that this Text cannot be understood of the Reparation, or second Creation of the World. First, because the Apostle will by and by speak of that in the three Verses immedi­ately following; where He loftily describeth it, saying, That JESƲS CHRIST is the head of the body, the Church, the beginning, and the first-born from the dead: By whom the Father hath reconciled all things to Himself, as well Celestial as Terrestrial, having made peace by the blood of His cross. By means hereof, unless we will render S. Paul guilty of vain babling, and useless repetition; we must confess, that as in this second place, he speaks of the Reparation and Renovation of things; so in the former, he spake of their first Creation. Secondly, this same appears again, from [Page 68]his reckoning the Angels expresly among the things created by JESUS CHRIST, yea, he insisteth on them more than on the rest (as we shall see hereafter). saying, That by Him were created things in heaven, Thrones, Dominions, Principalities and Powers. But the Angels were not renewed, nor repaired by JESUS CHRIST, since that sin neither ruined their nature, nor made it wax old, nor subjected it to vanity. It must therefore be concluded, that the Apostle speaks here, not of the reparation of things, but of the first creation of them; it being most certain, that the Angels were created, their nature, though holy, yet being not, for all that, eternal, and without beginning, I grant, that by the Salvation which we have re­ceiv'd from JESUS CHRIST, the Angels have been re-united to us, and settled again in peace and good intelligence with us, from whom our sin had sepa­rated and estranged them; and this is that the Apostle meaneth, when he saith here beneath, Col. 1.20. Ep [...]hs. 1.10. That GOD hath reconciled things in heaven, and things in earth by the death of JESƲS CHRIST; and elswhere, that He hath recapitulated, or ga­thered together again in CHRIST, both that which is in heaven, and that which is on earth. But this is not to be called a creating of the Angels; nor can any example of such extravagant language be produced, that creating of persons was put, to sig­nifie a reconciling them with those they hated, and whose communion they avoided, Otherwise, since JESUS CHRIST reconciled us also with GOD the Fa­ther, incorporating us into His family, so as He is thereby become our Father, and we His children, in the same manner that we are brethren with the Angels; it might, to express this, be also said, That JESUS CHRIST created GOD the Father; which no ear, I say not Christian, but that is ever so little rational, could possibly endure. Finally, the contexture it self of the Apostles words doth evidently shew, that they must be understood necessarily, of the first, and not of the second creation of things. I confess, the Holy GHOST sometimes useth the word Create, [...] signifie the Production of the second work of GOD; that is, the work of His grace in JESUS CHRIST. But He never doth it without some addition and restriction, that evidently limitteth the word to such a sense, as for example, Isa. 65.17.18. when He saith in Isaiah, that he is about to create new heavens, and a new earth; and that he is about to create Jerusalem to be a joy, and her people gladness: The very form of this language, ordered in the Future Tense, as you see, and those New Heavens, and that Jerusalem, which He saith he is about to create, do evidently shew, that it is not of the first creation of the world He intended to speak. So when the Apostle saith, that GOD hath created them both (that is, the Jews and the Gentiles) in Himself into one new man: This latter word New, leaveth no place for doubt, but that he meaneth here, the second Operation of God, by which Jews and Gentiles were united into one onely people; and not of the first, whereby they were brought forth into their natural existence: And likewise, when he saith in the same place, Eph. 2.15, 26. that we are created in JESƲS CHRIST unto good works, which GOD hath prepared, that we should walk in them. The persons of whom he speaketh Ʋs, that is, the faithful, distinquish'd from other men; and the end of this work of GOD, to wit, good works; these do sufficiently clear it, that the Creation there meant, is the second, and not the first: Nor can any reasonable man doubt of it. In these places, and others like them, if there be any, the word Create is still limitted and circumstantiated. Otherwhere, when it is used simply and absolutely, it is not to be taken, but for the first Creation; as when Isaiah saith, Isa. 42.5. Rev. 4.11. that GOD hath created the Heavens; and S. John in the Revelations, that the LORD created all things, and in a multitude of the like places: Neither can there be brought so much as one to the contrary. For as to that, which the Ad­versaries alledge, out of the Epistle to the Ephesians, where they pretend, that the Apostle's saying, Ephes. 3.9. GOD created all things by JESƲS CHRIST, must be ex­pounded of the second, and not the first Creation; in this they do not prove, but presuppose the thing in question; nothing obliging us to depart, in this place, more than in the others, from the common signification of the Word. Forasmuch then as in this Text upon which we are, this term Create, is used simply and indefinite­ly, without any limitation or restriction, the Apostle saying, and twice repeating, that all things were created by the Son of GOD; nay, adding, to shew the extent [Page 69]of this subject more fully, both things which are in heaven, and things which are in earth, visible and invisible, Thrones, Dominions, Principalities and Powers; let us con­clude, that it must be taken as in other places, where it is couched after the same manner simply and absolutely; that is to say, taken for the first, and not the second Creation. If there be liberty to do otherwise, and to give it, any where, the sense we please, without other reason, then that of our own fond imagination, who seeth not, but that by such an overture, there will be no longer, any thing certain or assured left in Scripture? For as these Hereticks, by this cavilling gloss, would deprive the LORD JESUS of the glory of the first Creation; another might bereave the Father of it, by the same means; interpreting the passages of Scripture, which affirm, that GOD created the world, not of its first Production, by which it came out of nothing into being; but mearly of a Reparation, or a Renovation of the Universe; and in consequence hereof pretend, with some Philosophers, that it was surely long before it was created; but not in the condition, and the form, it afterward obtained. But GOD forbid, that Christians should ever suffer impiety to have such a licence over the Word of GOD. Let us keep religiously to the truths which the Scriptures teach us, and receive their language with a candid and and sincere belief. Let Heresie rise in commotion, and be as unquiet as it will, since the Apostle, the mouth of Heaven, and the trumpet of GOD proclaimeth, That all things were created by the LORD JESƲS, receive we this sacred Ve­rity; believe it and confess it, so much the rather, for that it is not here alone, but in divers other places beside, that the Scripture teacheth it us. For, not to repeat here, that which we touch'd afore, out of the Epistle to the Ephesians, where it is said, That the Father created all things by JESƲS CHRIST; what can be said more expresly or directly, then that we read in the beginning of S. John, where this Divine Author speaking of the Word, which was made flesh, and whose glory himself and his Fellow-brethren saw, and who was in the beginning with GOD, saith aloud, That all things were made by Him, and without Him was not any thing made, that was made: and that the world was made by Him? What can be uttered, or conceived more clear, than what we read in the Epistle to the Hebrews; where the Apostle, not content to have said at the entrance, That the Father made the Worlds by his Son; doth say of the Son a little after, what the Prophet singeth, LORD, thou hast founded the earth in the beginning, and the heavens are the works of thine hands. Hebr. 1.10. Certainly this proof is so firm, that all the Devils of Hell shall never be able to pluck it from us. And nothing can be imagined more bruitish, than that evasion which despair hath here inspir'd the Hereticks withal; Though, say they, the Apostle have alledged these words of the Psalm, yet his intention was not to apply them to CHRIST, but the following words only, Thou remainest, and art the same, and thy years shall not fail: For is not this a plain giving the Apostle the lye, who directly affirmeth, that it is to the Son: the holy Spirit saith, LORD, in the beginning thou hast laid the foundations of the earth? Besides, if this alledging of the Psalm do infer nothing else, but that the Son is permanent, and shall not fail, it will be impertinent, and not at all suffice for the Apostle's design in this place. For his aim is to exalt the Son above the Angels; but if the passage he brings for this purpose, do conclude only, that the Son is immortal, and immutable; who sees not, that by this reckoning, he attri­butes nothing to Him, but what agreeth to the Angels also, whose nature is like­wise incorruptible and immutable. Since then the Scope of the Apostle is to shew, that JESUS CHRIST hath qualities, which appertain not to the Angels; and since on the other side, the passage he alledgeth doth represent nothing of that kind, but the creating of the world, it must of necessity be acknowledged, that it is the holy Apostle's intention to apply to the LORD principally, this first part of the place, wherein is said, That He hath founded the earth, and that the heavens are the work of His hands. And so you see, that the Supreme Wisdom, begotten of the Father before all Ages, which neither is, nor can be any other than the LORD JESUS, doth protest in the Book of Proverbs, that it was with GOD, its Eternal Father, Prov. 3. when He created the World; to shew us, that it was the Governess and Superin­tendant of that great work. And Moses represents it to us in the beginning of Ge­nesis, as far as the nature of the time, and of the Old Testament would suffer. For [Page 70]he reporteth GOD, not creating any thing, but by his Word, He sheweth Him speaking at every part of His Work. GOD said, Let there be light. GOD said, Let there be a Firmament. GOD said, Let the waters be divided, and let the day land ap­pear, and so in all the rest. Whence comes it, that so sage a Writer, makes this Supreme and unspeakable Nature speak thus, for the creating of each of His Works. Let the Jew toil himself to the utmost, he will never be able to give us a good and pertinent reason of it, John 1.1. such as may content our minds. But S. John calling the Son of GOD the Word, unvails this secret to us; shewing us, that it is by this His Word the Father did create the world. And Moses, to signifie it mystically, and in such sort as became that time, represents GOD not creating ought, but by speaking. Be it then concluded, against the obstinate fury of Hereticks, that the LORD JESUS is the Creator of all things.

And this is so clear, that the most part of those very men that deny His Eternal Divinity, have not refused to acknowledge it: as they in particular, who after the name of their old Leader, are commonly called Arrians: these avouching, that it is by Him the Father created the Universe at the beginning; yet forbear not to de­ny, that He is Eternal GOD, of the same Essence with the Father. Wherein, as I confess, they shew more modesty than the rest; not having the forehead to reject, what the Scripture doth so clearly exhibite: So I must needs say, they discover less perceivance and acuteness; admitting a truth, incompatible with the error which they hold. For if the LORD JESUS did create the world, as they say, in concurrence with the Scripture, do confess, it must of necessity be granted, that He is very JEHOVAH, whom in time past Israel did adore; which notwithstand­ing, is the thing that they oppose. This consequence appears, first, from what we noted afore, That the Scripture never ascribes the action of Creating to any, but GOD only. Secondly, from that in Isaiah, the title of Creator is given to the true GOD, to distinguish Him from creatures, as being incommunicable to any other besides Him. Isa. 42.5. & 45.12. & 48.13. & 51.13. It is I (saith He) who have made the earth, and who have stretched out the Heavens. Finally, the thing speaks of it self. For the Power requisite for the creating the world (that is, to make it of nothing) is so great and so infinite, that the Philosophers, with all the light of their Reason, could not comprehend it; but were so far from attributing it to any Creature, that they deny'd it unto GOD Himself. Whence it follows, that if there be any part of Divine Glory proper and essential unto GOD, it is this same without all doubt. Seeing then it is found in the LORD JESUS, we must necessarily confess, that He is in truth the Great GOD, most High, Eternal, and Blessed for ever above all things. As for the di­stinction they advance to cover their error, alledging, that the Son was but the Instrument and Minister of the Father in the work of Creation; not the first and principal cause, it is vain and frivilous. For this creative vertue being infinite, it cannot be but in an Infinite subject, and in a Soveraign and principal Agent. It cannot be communicated to an Instrument, seeing that every Instrument being finite, is consequently uncapable of receiving, and containing an Infinite ver­tue; so as, since it is in the person of the Son, it unavoidably follows, that He is not the instrumental, as they say; but the first and the principal cause in the work of Creation. Rev. 1. And S. John clearly shews it in the Revelation, where he saith, That He is Alpha and Omega, the first and the last; a thing that cannot be said of an in­strumental cause, which hath necessarily above it another Agent of a diverse nature. The Apostle also clearly refuteth this gloss, when he appropiates that to JESUS CHRIST, which the Prophet uttered evidently of the first, the principal and su­preme cause of the Creation; LORD, thou hast founded the earth at the beginning and the Heavens are the works of thy hands: An Application, which would be evi­dently false and impertinent, if JESUS CHRIST were only the instrmental cause of the Creation. The observation upon which they pretend to ground this distinction, is no whit more solid, to wit, that the Scripture saith indeed, the world was created by the Son; but not that the Son did create the world. For first, S. Paul saith in express terms, that the Son founded the earth, and though he had not said it, who sees not, but that the one and the other do amount to the same thing? and that His saving, All things were created by the Son, is all one, as [Page 71]if he had said, That the Son created all things: But if this form of Speech would infer, that the Son is not the first and principal Efficient of the Creation, the same must be concluded also of the Father, since S. Paul speaking of Him, saith in like manner, That All things are of Him, and by Him, and for Him. But that which he saith here of JESUS CHRIST, in the second place, That all things were created for Him, doth further demonstrate the same truth very clearly. For these words do signifie, that the Son is the last and supreme end of the Creation of things; a matter which pertaineth only to the principal cause, and not to the instrument it useth for the effecting of its work. Sure it is clear, that it's the true GOD, who is the ultimate end for which all things were created, that the glory of His Divine Vertues might be manifested, so as He might be known and served as He is wor­thy. This falls not under contest. Since therefore it is for the Son, that all things were created, it must be acknowledged, that He is the true Eternal GOD; it be­ing not possible that a Creature should be the end, for which all things were created. From thence the Apostle concludes in the third place, That JESƲS CHRIST is before all things. For since He created them all, it must of necessity be, that He should subsist, before they were. And he noteth it expresly, that none might suspect Him of novelty, as if he He had not been, but since Moses, under colour of His having not been manifested, till the fulness of time. John 8. He is not only before Moses and Abraham (as Himself saith in S. John) but before all things, from the beginning, before there was any thing created, before the mountains were settled, Prov. 8. and before the hills. As saith Wisdom, that is, the Son himself, in the Book of the Proverbs. But the Apostle, after having thus given to the LORD JESUS, the glory of creating all things, passeth on further, and attributeth to Him the preservation of them. All things (saith he) subsist by him. It's this, which he expresseth other­where, in other terms, when he saith, Hebr. 1.3. That he sustaineth all things by His powerful word: that is to say, He preserves them by His Providence, as He created them by His vertue; their being, their life, and their motion, so depending on Him, that when He hideth His face they are troubled, and fail utterly, and return unto their dust, or their nothing, as the Prophet singeth. Whence yet again appears, Psal. 104.29. that He is the true GOD, the Eternal one, blessed for ever, with the Father; forasmuch as this preservation of the Universe, is one of the highest and most incommunicable glories of the Deity.

Let us now consider, what are those things, whose Creation and Conservation the Apostle doth attribute to the Son of GOD: All things (saith he) were created by Him; those that are in heaven, and those that are in earth; visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers. He leaves not any Creature, of higher, or of middle, or of lower rank, without the reach of his assertion; and for the enclosing of them all within it, he makes use first of a di­vision taken from their elements, I mean, the places where their natural abode is, saying, Things in heaven, and things in earth. The Scripture speaketh often of them, in the same manner. As when we are forbidden in the Decalogue, to make Religious use of any Image, or the likeness of any thing whatever, Thou shalt not make thee (saith the LORD) any image, of things that are in heaven above, or in the earth beneath, or in the waters under the earth. By Heaven he meaneth, not only that vast Region, where we see the Sun and the other Stars to be lifted up: But al­so Paradise, the Habitation of Angels, and of the souls of Saints above: and this void space, where the Fowls do fly, and where the Showers, and the Thunders, and the other Meteors, are formed below. By Earth, he meaneth this whole Globe wherein we live, with the waters that run in stream, or do float here. There being then no creature, but is in one of these two places; it is evident, he doth com­prize them all, by saying, The things that are in heaven, and those that are in earth. But he addeth yet another division no less general, taken from the quality of the things themselves; which all are, either visible, as the Heavens, the Elements, the Plants; and the living Creatures; or invisible, as the Devils, and the Angels, and the souls of men. And to the end none might imagine that the good Angels, by reason of the excellency of their admirable nature, were excepted from this num­ber, the Apostle makes expressest mention of them, giving a touch at the false [Page 72]Teachers thereby, who taught the worshipping of Angels, as he will shew here­after. To refute this error, he ranketh them by name, among the things that were created by JESUS CHRIST, and that depend on Him, and were made for Him. For there is no doubt, but they are the holy Angels, whom he calleth here Thrones, Rom 8.37. Ephes. 1.21. Dominions, Principalities and Powers: And he useth these words so often in this sense, as in the Epistle to the Romans, and to the Ephesians, and elsewhere, that I wonder not a little at some Expositors, who give them here another refe­rence. There is great likelihood that this diversity of names doth signifie a great difference among the Angels. Indeed, there is no sort of Creatures in the whole Universe, but an admirable variety is found among them; that Soveraign Wisdom which hath formed them, having pleased to set forth the infinite riches of His power and understanding, in the diversity of those ranks, qualities and functions by which He hath distinguish'd things, which are otherwise of a like, yea, of the same nature. To pass by the rest, who can reckon up the differences of estates, of conditions, of temperaments and inclinations, which are observed among men? All of them have the same nature, none have the same form, nor the same counte­nance. We may not doubt, but that there is somthing semblable among the Angels, and that in their intelligible World, there is some image of that variety, which renders our visible one so beautiful, and so mervellous. The Apostle to ex­press this difference of their Orders, useth the names of those divers degrees which are found in the States and Polities of the world; where are Thrones; that is, Mo­narchs and Kings; Dominions, that is, Dignities, which though very high, yet art beneath Kings, as Dukes and Archdukes; then Principalities, as the Governors of Cities and Provinces; and lastly, Powers, such as inferior Magistrates are, whom the Latines in the Apostle's time, did call by the very name that we read here, and it is yet in use Il podestà. among the people of Italy. From whence, in my opinion, it may be with reason concluded, that there is a diversity of charges and Ministries among the Angels. If you ask me, what the Orders of them be, and how many, and what the difference between them is, and whether it consist in qualities of their nature, or only in the employments GOD hath given them; I am not ashamed to confess unto you freely, with Exchir [...]d. c. 58. S. Augustine, that I cannot tell; the Scripture, which alone could inform us, having declared nothing about it to us. As for that which the Roman Schools do sound withal upon this matter, of nine Orders of the Celestial Hierarchy; it is but the fansyings of a man, that having overmuch leisure, amus'd himself to fashion the same, with the least unhandsomness he could, in imi­tation of some fond Jewish imaginations of like nature; and to make them weigh the more, did set them forth under the holy and venerable name of Dionysius the Areopagite; the frigid frothiness of his pufft-up stile, his quirks, and his vanity, and his whole air, being infinitely far from the gravity, modesty and simplicity of the Apostles Scholars, do sufficiently shew, that he is nothing less than what he affirms himself to be: and indeed, long since, some testimonies urged out of his Books by He­reticks, Concil. tom. l. 855. Ep. Joan. Maro [...]ia Ep [...]. A. C. [...]32. have been rejected by the Orthodox, as Apocryphal and uncertain, and such as were not S. Denys's at all. Laying aside therefore, beloved Brethren, the empty and vain Authorities of an humane spirit, let us content our selves with what the Apostle hath told us in this subject, and let us diligently make our profit of His Divine instructions.

Let us learn from them first, to adore the LORD JESUS as Creator of the Uni­verse; and to acknowledge by this work of His, His true and eternal Divinity. Let no objection, or carnal difficulty; let no Heretical subtilty, ever pluck up this sacred truth out of our hearts. Let us oppose the Apostl's Authority, against all that men and Devils can say or invent to the contrary. And admire we constantly, the good­ness, and the wisdom of the Father, who gave us such a Saviour as our necessity did require. For none was able to repair us, but He that first made us; and the hand alone which created us, could restore us to that blessed state, from whence we had fallen by sin. And since GOD hath given us for Mediator, and the Prince of our Salvation, the same whom this great frame had for its Creator, let us embrace Him with a firm belief. Be we content with His fulness, and regard none beside Him, in heaven or in earth. The Angels, how sublime soever their nature and their [Page 73]dignity be, after all, are but creatures: not to speak of men, who beside the infir­mity of their being, were all conceiv'd in sin. But it is not enough to confess, that the LORD JESUS is the Creator of all things, and to acknowledge Him for our only Saviour and Mediator; this Faith must work and fructifie in us, it must spread it self into all the parts of our life, must sanctifie our affections and actions, arm us against all the temptations of the enemy, comfort us in affliction, and assure us against every fear. For since JESUS hath created this grand Universe; since Thrones and Dominions are the work of His hands; since it is by His Providence, that this All subsisteth in the state it is; who seeth not, with what Devotion we should serve so Puissant a Monarch? This earth, that beareth you; this air, that you breath; these heavens, that shine on you; these plants, and these living creatures, that nourish or refresh you; and these Celestial Powers, which encamp about you; all these things are productions of His power, and presents from His bounty. In like manner, your own nature; this body so skilfully composed, and that soul which enliveneth it, are works of His Providence, which neither were created, nor do now subsist, but by Him. Is it not reasonable, that you should consecrate to His glory, what you do hold only from His Grace? Remember also what the Apostle addeth, That as all things were created by Him, so they were made for him. Do not frustrate your Creator of His intentions. Live for His glory, since it was for it you were created. For if the Heavens and the Elements, and the Winds, and the Meteors, and the Plants, things deaf, and dumb, and inanimate, do preach and celebrate the wonders of their LORD, all of them obeying His voyce, and faithfully serving His designs; what will our ingratitude be, if with these senses, and this excellent reason He hath given us, we alone of all His creatures, should cross His counsels, and dishonor His Name, instead of glorifying it? The glory He requireth of us, is only that we walk in His Commandments; that we abound in good, and holy works; that we depart from all evil, and live in such manner, as may oblige our neigh­bours to acknowledge, that this JESUS whom we serve, is truly a great GOD. Acquit we us then faithfully of these duties; and assure our selves, that if we ad­vance His glory, He will provide for our bliss, and guard us from all that opposeth the same. For since all things, Celestial and Terrestrial; visible and invisible, were created, and do still subsist by Him, there is nothing in the whole world, that should make us afraid: All the Armies of Heaven, of the Elements, and of Nature, are in our Masters pay, and neither war nor work, but for His interests, and by His order. These very Thrones, these Principalities, these Powers, and these Dominions, which He hath exalted above all His other creatures, do not employ the mightiness, and the glory of their nature, but for Him, and for those that fear Him. They are ministring Spirits, sent forth to serve for their sakes, that shall receive the in­heritance of Salvation. They keep us in all our ways. They defend us in life, they assist us at death, and convey us up into the bosom of our true Abraham. Let us live in assurance, under the protection of so good, and so great a LORD, that we may one day receive at His hand blissful Immortality, the great and last Do­native His Benignity conferreth. To Him with the Father, and the Holy Spirit, the true GOD, blessed over all things, be for ever Honor, Glory, and Praise. Amen.

THE IX. SERMON.

IT is not without just cause, Beloved Brethren, that the Apostle St. Paul, speak­ing of the union of JESUS CHRIST, and His Church, which was repre­sented at the beginning of the world, Eph. 5.32. by the marriage of Adam, and Eve, doth pronounce it aloud, to be a great secret. For in effect, there is nothing in this mysterie, which way soever you take it, but is very great, and worthy the admira­tion of men, and Angels. First, if you weigh the thing it self, is it not wonderful strange, and unheard of in the world, that the Creator should unite Himself with the creature? The LORD of glory, with worms? The King of Heaven, with dust, and ashes? The Saint of Saints, with sinners? Then again, if you consider, the foundation of this Union; what can be conceived of a more ravishing nature, than the birth, and the death of the Son of GOD, upon which this Divine allia [...]e was contracted, this mystical Spouse having had so vehement a passion for the Church, that to make her His, He made Himself a man like us, and shed out all His blood upon a Cross? If you contemplate the form, and manner of this Union; it is so strict, and intimate, that it perfectly mingleth together the parties, whom it doth unite, and makes them one only body, one flesh, and one Spirit; joyning both their persons, and their affairs, and in such manner confounding their inte­rests, that JESUS CHRIST is wholly His Churches, and the Church wholly Her CHRIST's. The firmness of this Union is no less admirable; being such, as all the powers of the Earth, of Hell, or of Heaven, are not able to dissolve it; and whereas Nature hath bound nothing, in the whole Universe, but time doth lose it in the end; the sacred clasps of this, the Churches eternal Union with her LORD, shall never be undone, either in this world, or in that which is to come, by any of those innumerable ages, that shall roul forth. Finally, if you respect the effects of it; what can be mentioned of more glorious, and saving import, than the fruits, this Union doth produce? It filleth our understanding with light; it purifies our affections; it sanctifies our hearts; it keepeth the peace of GOD in them; it changeth slaves of Devils, into Children of the most High; it trans­formeth Earth into Heaven; and instead of that death, and curse, which we deser­ved, it giveth us eternity, and glory. For 'tis from it alone, that all those Divine graces do flow down, which we enjoy in this world, and all the advantages, and fe­licities, we hope for, in the other. It need be no wonder therefore, that the Scri­pture doth make use of so many different resemblances, to figure out to us so ex­cellent, and so rich a subject, there being to be found, no one so accomplished, as might singly suffice to represent us all the marveils of it. For this cause it borroweth, to express this same one, all the unions that nature, or art, or humane society doth afford us; comparing it sometimes, to the Union of a Vine, with its branches, or of [Page 75]an Olive, with the graffs, that are set into its slock: sometimes to the knitting of a Foundation, with the building, which it beareth; or of a corner stone, with the two walls, which it binds together; sometimes to the conjunction of a Prince, with His subjects, or of an elder brother, with the younger, or of an husband with his wife. But among all these sacred pictures of our union with the LORD, there is hardly any more proper, or more genuine, than the two similitudes, which the LORD, my Brethren, now sets before you; the one, in those words of His Apostle, which we have read to you; and the other, on that sacred Table, whi­ther you are invited to the feast of His Lamb. The first is drawn, from the natu­ral union of the head, with its members; and the second, from the union of bread, and drink, with the bodies, which are nourished thereby. By reason of the one, CHRIST is our head, and we His body. By reason of the other, He is called our bread, our meat, and our drink, and we the creatures, whom He feedeth, and quickneth. And though in other respects, these two images be very different, yet in this particular, they agree: that they excellently represent to us, both our union with the LORD, and the life, which is thence derived to us: it being clear, that as well the head, as the food, doth, each of them, give life, to the bodies, with which they are united. This hath induced me to believe, that the meditation of this Text will be useful, for the Sacrament of the LORD's Supper; for which we prepare our selves; since for the main, it sets before our eyes, though under a dif­ferent resemblance, that same mysterie of our union with the LORD, which is represented, and communicated to us, at His holy Table. For the Apostle, to ac­complish his design, and fully shew us the infinite excellence, and dignity of JESUS CHRIST our Saviour; after He hath told us, what He is, in regard of the Father, namely, the image of the invisible GOD; and what, in regard of the works of the first Creation, to wit, the first-born (that is, the Prince, and Master) of all the Creatures, as having created them all, made, and formed them, from the very lowest, to the highest of them: the Apostle, I say, after this dispatch­ed, considers Him finally, in regard of the new Creatures that be, that is to say, the Church; and informs us, that He is the head thereof, and the Church His body: and for the greater illustration of it, adds moreover, that He is the beginning, and the first-born from the dead; whence he deduceth this conclusion, that so He hath the first place in all things. These are the three points, which we purpose, the Grace of GOD assisting, to treat of, in this action, for the exposition of this Text, and your edification; The first, that JESƲS CHRIST is the head of the body of the Church. The second, that He is the beginning, and the first-born from the dead; and the third, and last, that He hath the first place in all things.

As for the first of these three points; it is not here alone, that the Apostle calleth JESUS CHRIST, the head of the Church. He useth the same language, in di­verse other places of His Epistles; as in that, he writes to the Ephesians, Eph. 1.22, 23. where he saith, that the Father hath set His Son above all things, to be head of the Church; which is His body, the fulness of Him that filleth all in all; and elsewhere again, that CHRIST is the head, from whom the whole body fitly joyned together, Eph. 4.15, 16. and compacted, by that which every joint supplyeth, according to the effectual working in the measure of every part, maketh encrease of the body, unto the edifying of it self in love. And a little after, in this Chapter of our Text, we shall find him repeating, that the Church is the body of CHRIST; and in the first to the Corinthians, Col. 1.24. speaking to the faithful, You are (saith he) the body of CHRIST, and members, each one on his part. In truth, it is a figure very common in all languages, to call him, the Head of a Society, who guideth, and governeth it; or who at least, possesseth the first place in it. As you see, that every one calls a King, the Head of His Estate; and a General, the Head of the Army, wherein he commandeth; and those, the Heads of their Regiments, or Companies, who have the leading of them. Whence comes our vulgar word Captain, which, according to its derivation, signifies nought else, but the Head. The master of an houshold, is in like manner termed the Head of it; and so in all other societies of what nature soever they be. But this manner of speaking is exceedingly familiar with the Hebrews, as you may see in very many places of the Old Testament, where every thing, that hath the first place, whether i [...] [Page 76]be for its authority, or for its excellency, or even for its birth, and meer precedency in time, is called the head of other things of the same kind. And the reason of this figure is evident. For the head standing highest, of all the parts of the body of man; and having the conduct of it; because it is the seat of the eyes, and other senses, upon which the directing of our life dependeth; the name thereof is very justy used, to signifie, by way of similitude, whatsoever holdeth the first place in any society, and which consequently hath, in this respect, a manifest resemblance of the Head, properly so called. It need not therefore be thought strange, that this holy Apostle, makes use of this figure, to express the superiority, the dignity, and imperial power, which JESUS CHRIST hath over the Church, saying, that He is the Head thereof. And sure if there be a superiour in the whole universe, who may, and ought to be called, head of the society which is under him, JESUS CHRIST doth merit it infinitely beyond any other; there being none at all, in whom the reasons, and respects, which are necessary for the founding of this ap­pellation, are so clearly found, as in Him. For all the qualities, actions, and functi­ons proper to the head of the body of man; which give it its name, and dignity, JESUS CHRIST hath, and doth exercise them much more nobly, and mag­nificently, than any General in reference to His army, or any Monarch in reference to His State. The first, and most known office, which the head doth the members, is that it directs, and guides them in their operations; and governs their motion, and their rest, by the light of its eyes, and the perceptions of its other senses, Now Princes, and Captains have some shadow of this perfection, in that, they disco­ver, and observe, and sent at distance, the things that concern those bodies, over which they preside, watching, and viewing all, that respects their interests; while their people, mean time, quietly labour, each of them in his own employment. But JESUS CHRIST doth these offices to His Church much better, and more perfectly. For it's in Him, that all the light of this mystical body doth re­side. He considereth, not only its interests in general; He knoweth all, that concern­eth the least of His members. He never slumbereth, nor sleepeth. He hath eyes, and senses alwayes open. He seeth all the parts of this His State; and discerneth the posture, and disposition of all, that is its friend, or foe, be it neerer hand, or further off. He charily preserves it, by this Providence of His; governing it so prudently, that there is no danger, from which He doth not deliver it; nor any difficulty, but He surmounteth it. It is He that ordereth His people warrs, and over-ruleth their fights, and dispenseth their truces, and will one day give them an entire, and eternal peace. The second duty, the Head performs to the body, is, that it influxeth into all the members of it, all the motion, and sensation, that they have, by means of the animal spirits, which from the head, as from their spring, do spread themselves through the whole body, flowing in the nerves, as in so many channels, which na­ture hath cut out, and laid forth for the maintaining of this communication. And I acknowledge, that the authority, and powers, which a Prince distributeth into all the parts of His State, and which cause His subjects to act diversly, each one ac­cording to the degree; they receive thereof, I acknowledge; I say, this is a very good resemblance of the way of the heads governing the body. But it is far be­neath, what we find in the LORD JESUS His conduct, towards His Church. For He enliveneth all the members of it, from the greatest, even to the least; and gives them, not the power, and authority only, as Princes give their subjects; but the very strength, and ability to act; communicating to each of His faithful ones, such a measure of His Spirit, as is necessary for sensation, and motion, and all the other functions of heavenly life: as St. Paul teacheth us, in the Epistle to the Ephesians, and more at large in the First to the Corinthians. Eph. 4. 1 Cor. 12. Moreover, the Head hath this advantage, above the rest of the body, that it is of a more exquisite constitution, and temper, than the other members, according to the rule, that nature prudently ob­serves in general, which is, to frame those things best, that are designed to the choi [...]est employments. Kings, and Captains do deserve also the name of Heads, in this respect, their dignity being very high-raised, above their subjects. But their advantage, in this particular, is nothing, in comparison of that, which JESUS CHRIST hath, above His Church; not only, by His being incomparably more [Page 77]holy, more wise, and more powerful, than any of all the faithful: but especially, in that He is GOD blessed for ever. Finally, as you see, the Head is placed high­est in the body of man; this scituation being necessary, for its commodious exer­cising the functions of its government; a thing, that Kings, and Princes imitate, dwelling ordinarily in Palaces, and sitting on Thrones, raised above the houses, and seats of their subjects: so JESUS CHRIST hath this advantage, but in a far greater degree; sitting on high, in the Heavens, upon the Throne of GOD, above the whole Church, both militant, and triumphant. And whereas He conversed sometime on earth, that was only for a while, and by dispensation, for the good of His body, which obliged Him to do it: even as the head boweth down it self somtimes, when the necessity of any of its members doth require it. But the proper, and natural place of JESUS CHRIST is that lofty Sanctuary of immortality, where He now appears in highest glory; from thence governing, by His Spirit, all the parts of this mystical body of the Church, both those that are in Heaven, and those that are yet on earth. Thus, My Brethren, you see, wherein this dignity of our LORD JESUS doth consist, and with how much reason, St. Paul expresseth it here, and otherwhere, by saying, that He is the head of the Church. Whence evidently follows, what the Apostle also evidently says, that the Church is the body of CHRIST. For if JESUS CHRIST be call'd the Head thereof, for having, and exercising towards it, all the functions, and preroga­tives of a natural Head towards its members; it is clear, that the Church must also be called His body: since this whole Divine society depends on JESUS CHRIST and receives of Him all the light, all the aptitude, all the sense, and motion that it hath.

Upon this doctrine of the Apostle, we have divers things to consider, before we pass any further. First, by fixing this position, he timely fortifies the Colossians, against that errour, which we shall find Him expresly opposing hereafter; the errour of those, that would subject the faithful to Angels, and to Moses, introducing into the Church, the worshipping of the one, and the Pedagogy of the other. For since the Son of GOD is the Head of this sacred society, who seeth not, that it ought to depend on Him alone? that 'tis to Him, it oweth its obedience, and service? and of Him, it ought to receive, its discipline, and guidance? But it must also be obser­ved, that the Apostle giveth this title to JESUS CHRIST, with a design to glorifie Him, enroling it among the other praises of His Soveraign dignity. Indeed, since the Church is the most Divine society in the world; since it is acompany of Kings, of Priests, and of Prophets; the Assembly of the first-fruits, and a new world much more excellent than the old, a world immortal, and incorruptible; it is evident, that to be the Head thereof, is a quality more sublime, then to have been the Creator, and Prince of the Universe at first. Whereby you see, in the third place, how unrighteous (to say no more) the rashness of those is, who give this name to another, beside JESUS CHRIST acknowledging a mortal man for the true Head of the universal Church. Let them colour this usurpation, how they will; they shall not be able to justifie it. This is evidently to despoil JESUS CHRIST of His royal robe, and to take the Diadem from Him, which none but He can bear. They alledge, that the Scripture verily communicates to others, beside JESUS CHRIST, the names of Pastor, of Priest, and of Teacher, and of Light, and such others. It is true; but it never gives that of Head of the Church to any but Him, And the difference of these titles is evident; the former signifying charges, whereof the faithful do exercise some portion, and some shadow; whereas that, of Head of the Church signifies, the Supremacy, which is incommunicable to any other, but the Son of GOD. As you see, that in a State, the name of Prince, and of Governour, and Captain, and others of like sort, are not given to the King only; they pertain to others also: But no other may be called the Soveraign, or the Head of the State, besides Him, with­out incurring the guilt of Sacriledge, or Treason. Yet they endeavour to excuse them, and say, they make the Pope but the ministerial, and subordiate Head, not an essential, and soveraign one. But this is nothing, but words arising from their interest, and not founded in the truth of things. There is no Prince, that would be satisfied with such language, if any one of his subjects, that had made him­self the head, and Monarch of His State, should alledge for his excuse, that he had [Page 78]no intention, save to pass for a ministerial head. In the nature of men, whence this similitude is taken, we see no bodies, that have two heads of a different rank: and if any such be found at any time, they are accounted for monsters; which can­not be said of the Church, the most perfect master-piece, of all the works of GOD. In a word, it is not enough to say, that the Pope is the ministerial head of the Church; it must be proved. We plainly read in Scripture, that JESUS CHRIST is Head of the Church. Let us believe it, and adore Him under that quality. But that there is another head in the Church, be he visible, or invisible, be he ministerial, or soveraign; this we meet not with at all, in the writings of the Apostles; not to say, that we meet with divers things in them, wherewith such a doctrine is incompatible. Faith is by hearing, and hearing by the word of GOD. Let it therefore be permitted us, to suspend our believing this other pretended head of the Church, since we have heard nothing of it, in the word of GOD. But that, which the Apostle addeth, namely, that the Church is the body of CHRIST, this further clearly sheweth, that none but CHRIST is the Head of it. For if the Pope, for example, were head of it, the universal Church, should be the Popes body, as it is the LORD's. But where is the Christian ear, that doth not tingle at so strange, so unheard of, and so profane language? And so we see, how vehement, and inordinate soever the passion of men hath been, for this title of Head of the Church, no man hath ever hitherto called the Church His body; every one confessing, that it is no ones body, but JESUS CHRIST's alone. They should then grant in like manner, that none is its Head, but He only, Since it cannot have any for Head, but Him, whose body it is. In the next place, note I pray, in opposition to another error of the same adversaries of ours, that CHRIST His being Head of the Church, doth not at all infer, that the Church toucheth Him corporeally, or that the bodies of the faithful are properly, and substantially joyned to Him; as the members of a natural body are joyned to their head: Every one confesseth, that this must be understood figuratively, and mystically; and after the same manner, all men take the other expressions for the most part, by which our union with the LORD is represented; as when He is called the Foundation of the Church, the corner stone, the vine-stock of the Faithful, and their raiment. No one concludeth, that it is necessary, for the verifying of these passages, our bodies should really touch His substance. Why then will they infer it, from other places, where, to set forth the same mysterie, it is said, that He is our bread, our meat, and our drink? If He be our Head, if He be our Raiment, if He govern, and clothe us, without touching our bodies with His; why may not He be our bread, and nourish us, without real entring into our bodily throat, and stomach? If the one be mystically, and figura­tively understood; why will you force me, to take the other corporally, and lite­rally? I say the same, upon the Apostles express declaring, that the Church is the body of CHRIST. Our adversaries do conclude no Transubstantion from hence; and they confess, that for salving the truth of these words, there is no need, that either the Church should lose its own substance, and nature; or be really changed into the substance of the body of CHRIST. Nevertheless, they will by all means have it, that the same words, when the Gospel saith of the bread, which our LORD took, that it is the body of CHRIST. As if it were not rational, and easie to say, that the bread, as well as the Church, is the body of CHRIST figuratively, and in a mystical way. If they admit this sense, in one of these places, why do they reject it in the other; where the nature of things themselves, and the truth of heavenly doctrine doth no less necessarily require it? In fine, not to make any longer stay here, St. Paul cleareth up to us, in two words, another question, which the passion of Rome hath so horribly embroyled, in these latter times, namely, what is the nature, and the true definition of the Church. The Church is, (saith he) the body of CHRIST. These two words overthrow, all the Philo­sophizing of our adversaries, about this subject, in order, either to the straitning, or enlarging, the Communion of the Church, beyond what ought to be. I say, the straitning; For they admit to the possessing of this name, those only, that acknow­ledge the Bishop of Rome: whereas St. Paul alloweth it to all those that belong to JESUS CHRIST; and that have His Spirit; no one of these, but being of [Page 79]His body, and by consequent of His Church, in whatever place, and under whatever Pastors, he live. I say also, the enlarging it: For these Doctors, who are so severe on one hand, as that they give the name of the Church, only to the Roman Commu­nion; are so loose, and so very indulgent on the other hand, as they yield it up to the most desperate, and prophane Hypocrites that are, provided, they addict them­selves to their Pope; not requiring, as they affirm, Bellarm. 3. de Eccl [...]. 2. as any interiour vertue in them to be members of the true Church, but only an exteriour profession of the Roman be­lief, and Communion, But St. Paul fulminates down this, no less impious, then ex­travagant doctrine, by saying, that the Church is the body of CHRIST. For no one can be of His body, without being quickned by His Spirit. Rom. 8.9. He that hath not the Spirit of CHRIST, (saith the same Apostle elsewhere) is none of His. Certain­ly then, it is not true, that the prophane, or hypocritical, are parts of the Church. There is no communion between CHRIST, and Belial. The body, and the members of the one, cannot be the body, and members of the other. Forasmuch as the Church is the body of CHRIST, it must of necessity be concluded, that these people, of whom our adversaries compose their Church, which have not, as they say, any piety, or internal vertue, and by consequence are members of Belial, may well be, since they will have it so, true members of the Roman, but assuredly not of the Chri­stian Church; And if the Pope do own them for his sheep; we are very certain, that the LORD JESUS will never avouch them for His.

But it is time, to come to the two other titles, which the Apostle here giveth, in the next place, to our LORD JESUS CHRIST, adding, that He is the be­ginning, or the principle, and this first-born from the dead. Even as, when he had said before, that JESƲS CHRIST is, the first-born, (that is, the Lord) of every creature, he presently brought the reason of it, taken from thence, that all things were created by Him. In like manner now, having said, that He is the Head of the Church, he foundeth this truth upon His being, the author of the Church; He that formed, and constituted it, and the Prince of this new generation, He that will give it the true, and utmost perfection of its being. For the word, which we have ren­dred, the beginning, signifies also, the principle, that is to say, the cause, and origine of a thing; and first-born denoteth likewise, both Him, who is born before the rest, and him who is the Master, or the Prince of the rest: he saith therefore first, that the LORD JESƲS is the beginning, or the principle. Certainly this appertaineth unto Him, upon the account of the first creation, inasmuch as He is the Author of it; the word, and wisdom, which did produce the Universe; and it may be, 'tis in this sense that He calleth Himself, in the Apocalypse, Rev. 3.14. & 1.8 & 21.6. & 22.13. the beginning of the creation of GOD; and elsewhere in the same Book, Alpha and Omega, the beginning, and the end. But speech here, being of the Church, and the resurrection; the word, be­ginning, must be restrained to this matter; and we are precisely to understand, that He is the beginning of this second work of GOD. JESUS CHRIST, the eternal wisdom, may say in respect of this second creation, what it saith of the first, that the Father possessed Him in the begining of His ways: and that it is the same wis­dom, that projected, prepared, and executed, all this great design of the renovation of the world. First, it is the Son of GOD, who intervening, at the beginning, in the counsel of the Father, took upon Him the expiating of Sin; without which, it was not possible to found this second Frame; And though he actually did it not, till the fulness of time; yet His engaging His word for it, being once accepted of the Father; it had as much efficacy, as if the thing it self had been then already executed, and performed; which makes the Apostle elsewhere say, that JESƲS CHRIST is the same, both yesterday, and to day, and for ever. He hath the same efficacy always; as well before, as after His manifestation. Without this not a man could have been called into the state of Grace. Therefore St. Paul saith in another place, that GOD hath chosen us in JESUS CHRIST; considering Him, as the foundation of our election, because out of Him there could not be salvation, or happiness for any one of us. He is therefore truly the beginning of this work; since His merit is the foundation of the counsel, GOD hath taken, to make, and form it: as St. Peter also observes, when speaking of the redemption wrought by the blood of the Lamb, he saith expresly; that He was fore-ordained before the foundation of the world. But [Page 80]beside the merit of His Cross, which was, from all time, present in the counsel of GOD, He is further, the beginning or the principle of the Church, another way; even by the operation, and efficacy of His power, having called unto GOD all the faith­ful, that ever were. It's He, that brought Abraham, out of Chaldea: It's He, that appeared to the Patriarchs, and that led Israel in the desert, and that inspired the Prophets. Psal. 110.1. Whence it comes, that David calls Him, his LORD. He builded, and kept up, that whole ancient Church, as well as the latter, by the vertue of His word, and Spirit. But He is again, the beginning of the Church, in the quality of a pattern, and an exemplary cause; the faithful of all ages, having all been, as it were, cast into His mould, as the Apostle teacheth, at the eighth Chapter of the Epistle to the Romans; saying, that all those whom GOD hath fore-known, He hath predestinated to be conformed to the image of His Son. And it's to no purpose to ob­ject; that this cannot be said of that time, when He had not yet assumed that humane nature, tempted on earth, and crowned in Heaven, unto which we are conformed: For to this, I answer, first, that though that nature were not really yet in being, it is enough, that its idea, and image was in the mind of GOD, for the assimilating, and conforming His work thereto. This sufficeth, to shew, that He is the beginning, and principle of it. But I adjoyn in the second place, that this work, the Church, may be considered two wayes: either in its beginnings, while it is yet but forming; or in its perfection, as finished; when it hath all the touches requisite to set it in the highest degree of excellency, which it must abide in. I confess, the Church, under the first consideration, had its being before the Son of GOD was made man, and raised up to Heaven: But if you take it under the second, it is evident, that in this respect, He is truly the beginning of this Divine work. For no one was perfect before Him. He is, if I may so say, the first piece fully ended, that ever came out of the Fathers hand, and His own. No one of the rest is absolutely completed. Their bodies are yet under the power of Death, the last of our enemies. CHRIST is the only one, that hath altogether broken its bonds, and raised up His body from the grave, and clothed it with glorious immortality. He is the first man of the new world, that the universe ever saw; and it's in Him, hath been shewed us the true form of that second nature, which we hope for in the time to come; but which none hath, or shall have for the present, save JESUS CHRIST alone. It seems to be this properly, that the Apostle here intendeth, when he calleth Him the beginning, or principle; because he addeth, the first-born from the dead: which words, as you see, do evidently correspond, with this sense. St. John also giveth this quality to the LORD. Rev. 1.5. Grace be unto you, and peace, (saith he) from JESƲS CHRIST, who is the faithful witness, 1 Cor. 15.20, 23. the first-born from the dead. And St. Paul illustrates this ex­pression elsewhere, saying to the same purpose, that JESƲS CHRIST being raised from the dead, was become the first-fruits of them that sleep. And a little after, In JESƲS CHRIST (saith he) shall all be made alive: But every man in his own order. CHRIST the first-fruits; afterwards they that are CHRIST's. And otherwhere yet, Act. 26.23. in the Acts, he saith, it was necessary, that CHRIST should be the first that rose from the dead, who might shew light to the people. From all these places, doth sufficiently appear, what the Apostle signifieth, when he saith, that JE­SƲS CHRIST is the beginning, and the first-born from the dead: to wit, that He is the first of all mankind, who was raised from the state of the dead, and setled in glorious immortality; that He is the first ear of this blessed harvest, that was carryed up into the Sanctuary, and offered in due season to the eternal Father, untill the rest do become ripe. This truth is throughly evident. For of what other man, but the Lord JESUS, was it ever heard say, that he arose from the dead, and ascended into Heaven? I know, the Scripture telleth us, of some dead, that were raised before the resurrection of the LORD; But this deprives Him not at all of the glory, which the Apostle here giveth Him. For, that I may not alledge, that those persons were raised from the grave, not by their own force, and vertue, as JESUS CHRIST, but by the touching, or prayer of Eliah, and Elishah, and by GOD's command; I say, that the resurrection which St. Paul understandeth, is the rising again unto glory, and immortality. It's a being born again, not to the former life, which is terrene, and fading: but to the other, which is celestial, and incorruptible. Who seeth not, [Page 81]that in this sence, there never was, nor yet is any raised again, except the LORD JESUS alone? For the Son of the Shunamite, Lazarus, and the others of like qua­lity, at their coming forth of the grave, did reassume that same natural, and perishing life, which they had laid down; a life subject to the same infirmities, and to the same necessity of dying; and indeed, they dyed after they had lived again awhile. Their death was rather deferred, than abolished. Their bodies did corrupt, and in the end, return to that dust, from which they were preserved for some years. But with JESUS CHRIST it is not so. He in coming forth from the dead, re­took not the life He had quitted, that is the life of the first Adam, that infirm, na­tural, and earthly life, a life still subject unto death. He left it in the Sepulchre, where it must remain, as in eternal oblivion. He put on a new life, and nature; such as is spiritual, and celestial, as the Apostle elsewhere termeth it; a life wholly full of strength, and glory; that is not subject, either to the use of meat, or sleep: not subject to dolour, or death; a life appropriate to the second world, and not to the first; a nature peculiar to the future age, not to the present. Accordingly you see, that being vested therewith, he remained not on the earth; This is the old Adam's element; the habitation of corruption, and death: But having only sojourn­ed there fourty days, so long as was needful, to assure His Apostles, of the truth of His resurrection, and to shew them, in His own person, the first-fruits of the mysti­cal Canaan; He ascended up above the Heavens, to the true element of the new man, and the Sanctuary of eternity. Conclude we then, that He is truly, the be­ginning, and the first-born from the dead; since He is the first of all the dead, that was born, and raised again in incorruption. But these titles signifie yet another thing, namely, that it shall be He, who shall raise again all the members of the Church in like glory; that He is the master, and the Lord of the dead, for the in­vesting them one day, in their order, with a nature resembling His own; according to what St. Paul elsewhere saith, that He will make our vile body, Phil. 3. like unto His own glorious body. For He would not be, the first-born from the dead; if He did not communicate the priviledge, and the possession of this second birth, to all His bre­thren, that is to say, all the faithful. The Apostle adds, to the end, that He might have the first place in all things. Those, that are well versed, in the reading of these di­vine Books, do know, that the word, to the end that, is often put in them, for so as that, or in such a sort as; even to signifie the event, and consequence of an action, rather than the intention, or design of the agent; I account, that it must be so taken in this place. For the intention of our LORD, in being made Head of the Church, and the beginning of the new life, was rather to Save us, and glorifie His Father; then to obtain unto Himself, the first place in all things. Yet true it is, that such was the success of this His undertaking, as He actually hath the first place in all things. For there are but two sorts of things, one of those that pert [...] [...]o the first world, and its creation: the other of those that are of the second world, and of the regeneration. CHRIST therefore being already the Master and Creator of the former, it is evident, that having been also established, Head of the Church, (which is the State, that consists of the latter) and the beginning, and first-born of the resurrection of the dead. He doth obtain, by this means, the first place in all things, that is to say, both in those of the first creation, whereof He is the au­thor; and in those of the second, whereof He is the Head. This is the conclusion, which the Apostle deduceth, from his whole precedent discourse; there he said, that the LORD is the image of the invisible GOD, the first-born of every creature, the Creator of the Elements, and the Angels: and moreover the Head of the Church, the prin­ciple, and the first-fruits of the new Creation; now he addeth, so as He hath the first place in all things. This being, as seems to me, from hence, clear enough, there is no necessity, we should make any longer stay upon the exposition of this Text.

It remains, that, to conclude, we do briefly touch at, the duties, to which the doctrine of the Apostle doth oblige us; and the comforts, which it doth afford us. JESUS CHRIST (saith he) is the head of the body of the Church. These few words, if we meditate them, as we ought, will teach us all that we owe, both of obedience to the LORD, and of charity to our brethren, and of care, and respect to our selves. As for the LORD, since He hath vouchsafed to become our Head, [Page 82]it is evident, we ought to honour Him, with utmost devotion, and submit all the actions of our life, to His conduct. See, with what promptitude, the body obey­eth the head, and with how absolute a submission it follows all its movings. The body neither stirreth, nor resteth, but as the head ordereth. It depends entirely, on its guidance, and never crosseth its orders, or resisteth its commands. The head hath no sooner conceived a thing, but the spirits forthwith present themselves at the place, it desireth, and each of the members employeth all the vigor, and strength it hath, to execute its will. This is an image of that obedience which the LORD, our mystical Head, demands of us: and this is that, which the Apostle meaneth elsewhere, Eph. 5.24. when he saith, that the Church is subject to Him. It's in vain therefore, that they boast themselves, to be the Church, who do contrary to what the LORD ordaineth; who are subject to another, beside Him, and instead of His orders, follow the will of a mortal man; owning another head, adoring another oracle, keeping, what He hath forbidden. Blessed be His Name, for that He hath granted us, to disclaim their errour, and to hang all our religion upon His sacred lips, believing only that truth, which He hath revealed to us, in His Gospel, and engraven in our hearts by His Spirit. But what will it profit us, to follow Him in our faith, if we resist, in our manners? How can he avouch for His Church, a body subject to Mammon, to pleasure, to ambition, and other idols of the world? a body wholly bended down to the earth, whereas this divine Head is lift up above the Heavens? Dear Brethren, let us not deceive our selves. We cannot be the Church of CHRIST, except we be His body; and we cannot be His body, except we depend absolutely on Him: except we cast out of our members, the spirit of the Flesh, and of the world, and take in His, to follow it's light, and obey it's movings. Henceforth then let us so compose our life, that it do not contradict our profession. Let the LORD JESUS be, truly our Head; let Him be still above us; let Him preside in all our designs; let Him conduct our steps, and govern all our motions, and inspire into us all the sentiments we have, Let there appear nothing in our words, in our affections, or our works, but what is His.

But this lesson of the Apostles, doth no less recommend to us, charity towards our neighbour, than submission towards JESUS CHRIST. For since the Church is a body, and even the body of CHRIST: that is, the fairest, and most perfect body, in the world; judge ye, what ought to be the union, and the love of all the faithful, that compose it? Look upon the body of man, from which this resem­blance is taken; how great is the zeal of all the parts, for the conservation of the whole? How do they love it, and conspire for it's good; how do they do, and suffer all things: and each in it's rank, expose their life, and being for it? Such, ye Faithful, ought to be your affection for the Church; this Divine body of the LORD, where­of you are members. Its peace, its preservation, and its glory, should be the object of your highest, and most urgent defires. There is nothing, that should not be cheerfully employed in so brave a design. Wo to them, that have no feeling of the wounds of this sacred body; that are not affected with its bruises, and look upon the breaches of it, unmoved; who are so far from groaning at them, and endea­vouring to repair them: that themselves make more; rending with extream impie­ty, and inhumanity, the most innocent body in the world, and most beloved of GOD; the body of His Son, which He hath redeemed, at the price of His own Blood. But besides the affection, we ought to have, for the Church in general, this similitude advertiseth us also, to love ardently each of the faithful in particular. St. Paul toucheth at, and treateth of this advice expresly, in another place; There is no division in the body, 1 Cor. 12.25, 26. (saith he) the members have a mutual care one of another; and if one of the members suffer any thing, all the members suffer with it: or if one of the members be honoured, all the members rejoyce together in it. Now ye are the body of CHRIST, and His members each one on his part. O GOD! how great would be our happiness, and our glory, if the union, and concord of our flock did answer this fair, and rich picture? if knit together by an holy, and inviolable love, and having but one heart, and one soul, as we have, but one Head, we did amiably con­verse together, tenderly resenting the good, and evil of each other, and each of us putting forth his power to conserve, and encrease the good of our brethren, and [Page 83]to comfort, and cure their evils? But alas! instead of this sweet, and grateful spe­ctacle, which would ravish heaven and earth, we behold nothing among us, but quarrels, and coldness, and hatred, and animofities. The welfare of our brethren displeaseth us, and their ill case toucheth us not at all. The former raiseth our envy, and the latter stirreth not our compassion. Vanity, and the love of our selves, make us either disdain, or hate all others. There are no bonds, which our fierceness doth not break; it equally violates, both those of nature, and those of grace. Is this that great name, of the body of CHRIST, which we glory to be called by? CHRIST is nothing but sweetness, and love. He hath laid down His life for His enemies. How are we His, we that hate, and persecute our brethren? And how are we His body, since we rend one another? Were ever the members of the same body, seen at war together, the hand assaulting the foot, and the teeth falling on the hand? If any such thing appear, is it not taken for the effect of an extream rage, or for an hor­rible prodigy? Oh! how ordinary is this rage, and this prodigy among us? who being members of the same body, and (which infinitely augmenteth our shame) of the body of CHRIST, the Saviour of the world, have yet no horrour at the biting, and consuming of one another, as if we were an herd of Canibals, and not the flock of the Lord JESUS. I well know, we do not want plausible reasons, to palliate each of us our faults, passion it self making us witty, in the defence of this bad cause. But let our own conscience be our judge, let it remember, it hath to do with JESUS CHRIST, and not with men: if it beguile us, it cannot deceive GOD. Renounce we then unfeignedly, all this kind of vices; and cordially loving our Brethren, succouring the afflicted, assisting the poor, comforting the sick, and living in concord with all, let us truly be, as we say we are, the body of our LORD JESUS CHRIST. It's this in particular, that the bread, and the wine, of our LORD, the sacred embleme of our mystical union, do require of us: they mind us, that we are but one bread, and one body, as the Apostle represents it, Chap. 10. in the first Epistle to the Corinthians.

Finally, this doctrine further sheweth us, with what purity, and sanctity, we ought to keep our own persons, since all being the body of CHRIST, we are, each one, members of Him. Against every temptation, that sin shall let fly at us, let us take up this consideration, for our succour: say, shall I take the members of CHRIST, to make of them members of Satan? Shall I defile that body, in the ordure of incontinency, or of drunkenness, or any other debauches, which the Son of GOD hath cleansed with His blood? which He hath united, and joyned to Himself? and whereof He is become their Head? Far be it from me, to commit so vile a fact. It's thus, My Brethren, that we ought to regulate our whole life, for the being truly, the body of CHRIST. And if we so be, this Divine Head (doubt it not) will love us, and tenderly preserve us. For no one ever yet hated his own flesh; He will feed us, and set us at His own Table, and give us the bread, and wine of Heaven; and after the combats, and trials of this life, will clothe us with His own glory, and immortality, as being the first-born from the dead. To Him with the Father, and the Holy Spirit, the true GOD, blessed for ever, be honour, and glory to ages, of ages. Amen.

THE X. SERMON.

EVen as in the frame of Nature, GOD hath set up one only principle of light, namely the Sun, and hath united, in the body of this admirable luminary, all the brightness, that was spred through the universe, that it might enlighten the Heavens, and the earth, and that from it, as from a common source, might stream forth into all things, all the flame, and warmth they do receive: so likewise in the Kingdom of Grace, the same GOD hath given us one JESUS CHRIST alone, the true Sun of righteousness, whom He hath filled, with all the treasures of wisdom, and life, that He might be as an exceeding abundant, and inexhaustible fountain of joy, and immortality; whence are diffused, upon all the parts of the new world, which is created in righteousness, and in holiness, all the spiritual per­fections, and benedictions they have. This is that, Dear Brethren, which the Apostle divinely teacheth us, in the Text, you have now heard: wherein, speaking of the LORD JESUS, he saith, it was the good pleasure of the Father, that in Him should all fulness dwell. He represented to us, in the precedent words, the excellency of the Lord JESUS's person; in that He is the Image of GOD, the Lord, and the Creator of all things, visible, and invisible; then next, His dignity, in that He is the Head of the Church, the beginning, and the first-born from the dead; concluding, that He hath the first place in all things. The Apostle now pro­duceth the reason of it, taken from the decree, and will of the Eternal Father. For it was His good pleasure, (saith he) that in Him should all fulness dwell. And that we might discern, the wisdom of the Father, in this disposal of the thing, he sets before us, in the words following, the work, for the effecting whereof, He defigned, and sent His Son, a work so great, and so wonderful, as it is evident, that without this fulness, which He caused to dwell in Him, it was not possible, it should be brought to an end. For it is by Him, that He purposed to reconcile, and actually did reconcile all things in Himself, as well those, that are in Heaven; as those, that are in earth. And for the more full discovery, of the greatness of this Divine master-piece, he toucheth also at the means, by which it was accomplished, to wit, Peace, which he made by the blood of His Son's Cross. It was not possible, to re­unite Heaven, and Earth, and reconcile these parts of the Universe, that were divi­ded each from other, but by making peace, by extinguishing their hate, and removing the cause of their enmities; Neither was it any more possible, to procure this peace, otherways, then by the shedding of a Divine blood, and the offering up a sacrifice of infinite worth, and by the intervention of a Mediator, who should have [Page 85]in him, all the perfections, and excellencies of the parties, that were to be recon­ciled. The greatness of the work, shews us the quality of the means, that was requisite to finish it; and the quality of the means, doth regulate the faculties, and nature of the person, that was necessary to do it. To reconcile earthly, and hea­venly things in GOD, there was need to make peace; To make peace, there was need of a blood, and a sacrifice of infinite value; To offer such a sacrifice, there was need of a person, in whom all fulness dwelt; that is, who had in Him fully and perfectly, all the graces, and excellencies of Heaven, and Earth. Certainly then, it was an order highly reasonable, and most worthy of the Divine wisdom of the Fa­ther, to make all fulness dwell in His CHRIST for the reconciling of Heaven, and earth by making peace through the blood of His cross. That we may have the fuller view of it, for His glory, and our own consolation, we will consider, by His grace, in this action, those three points, that are distinctly proposed us, in the Apostles Text. First, the good pleasure of the Father, that all fulness should dwell in CHRIST. Secondly, the work He hath wrought, by the hand of His CHRIST thus furnished; namely, the reconciling of all things in Himself, as well those, that are in earth, as those, that are in Heaven; and finally, the means, by which He hath executed this great design, to wit, making peace, by the blood of the cross of His well-beloved Son.

For a right understanding of the first of these three points, we must enquire, at our entrance, what this fulness is, which the good pleasure of the Father hath made, to dwell wholly in CHRIST; especially seeing that Interpreters do not well accord, about it. Some referring it, to the Divinity of our LORD: others, to the graces which were accumulated on Him, after His manifestation in our flesh. It is certain, that the word, Fulness, is variously taken in the Scripture; and not to speak of other senses it hath, which are beside our purpose, it is somtimes referred to the greatness of things, and signifies, their just; their whole, and due measure. As when it is said, that Saul fell on the earth, to the fulness of his stature; that is, all along, 1 Sam. 28.2 [...]. so as his whole body lay stretcht out on the ground; and it is very likely, that it is thus, that St. Paul calleth the Church, the fulness, or the compleatness of CHRIST; Eph. 1.23, foras­much as being His body, 'tis in it, that His just, and due magnitude consisteth. Without the Church, He would be an Head without a body, that is, withot a mag­nitude, and a stature proportionate to His supereminent Majesty. It seemeth, we might so take, the Fulness, mentioned in this Text; even, as signifying all the graces, and excellencies requisite to the full, and entire greatness, that becomes the CHRIST of GOD; but the word, Dwell, which is annexed to it, doth not comport with it. For it would be an harsh phrase, and without example in any language, to say, that a man's stature dwelleth in him. Upon the same consideration, I exclude hence another sence, which else would sute not ill, with the matter; I mean that, which the term fulness hath, when it is put for a full, and whole measure, and such as wanteth nothing. We are to observe therefore, beside what hath been said, that the word, fulness, doth very commonly, in Scripture, set forth that, which filleth any thing; as when one Prophet calleth men, and other creatures, which the earth is full of, the fulness of the earth; and another, the fulness of a City, all the people, Psal. 24. [...]. Amos 6.8. Isa. 4 [...].10. that dwell in it; and again another, the fulness of the sea, the Isles, whereof it is full, with all their inhabitants. And because the forms of things, as Philosophers speak, their perfections, and qualities, do fill them up, and give them all the beauty they have, like as plants, and living creatures, are the ornament of the earth; people, the glory of Citys; and Isles, so many crownes of the Sea; thence it comes, that by a very elegant figure, the graces, and, perfections of such, or such a subject, are term­ed the fulness thereof; for that, without them, it would be empty; and of such a condition, as that rude and uncouth mass, that Moses describeth, in the beginning of Genesis; the earth (saith he) was without form and void; Gen. 1.2. before the LORD clothed it, with these stately ornaments, and filled it, with that rich abundance, which we now behold upon it. Its in this sence, that the Apostle St. John gives the name of, the Fulness of CHRIST, to that total abundance of perfections, and divine graces, which dwelt in Him, His wisdom, His justice, His sanctification, and His redemption, when he saith, that of His fulness, we all have received. Joh. 1.16. And it [Page 86]is after the same manner, that S. Paul hereafter, by the fulness of the Godhead, meaneth all the qualities or properties of the Divine Nature; its Understanding, its Wisdom, its Omnipotency, it's Goodness, and Infinite Justice, saying, That in JESƲS CHRIST dwelleth all the fulness of the Godhead bodily. Col. 2.9. It is there­fore in this sense also, as seems to me, that we must take the word Fulness in this Text; referring it to the things whereof the Apostle had even now spoken, when he affirmed, That JESƲS CHRIST is the Image of the invisible GOD; the First-born of every creature, by whom all things were created, and do subsist; the Head of the Church, the Beginning, and the First-born from the dead, holding the first place in all things. For these qualities, as you see, are the perfections and excellencies partly of the Divine Nature, and partly of the Humane; the former, namely, His being the Image of GOD, and the Master and Author of the Creatures, pertaining to the Divine; the latter, to wit, His being the Head of the Church, and the First-born from the dead, to the Humane; so as when the Apostle, after these things, addeth now, For it was the good pleasure of the Father, that in Him should all fulness dwell, it is as much as if He had said, For it was the Fathers will, that there should ap­pear in His CHRIST a rich, and a compleat abundance of all? Divine and Humane perfections; all the beauty, dignity and excellency that replenisheth heaven and earth, that adorneth the nature of GOD, and of men. And so the question which Interpreters debate, whether this Fulness should be referred to the Divinity, or to the Humanity of our LORD, is cleared; for this Ex­position comprizeth them both, the eternal Wisdom and Power of the one, with all its attributes; the Sanctity and Charity of the other, with all the graces which have been given it, without measure. This is the All-fulness that dwelleth in JESUS CHRIST. And the word Dwelleth, hath here a great deal of Emphasis. For in the stile of Scripture, it signifies an abode, not transient, and for a time only; but such as is firm, constant and durable: So that the Apostle saying, That all fulness dwelleth in CHRIST, doth thereby shew us, that this rich abun­dance of all Divine and Humane perfections, shall eternally be in Him; not as the Divine Glory and Majestie erewhile, was in the Tabernacle of Moses, and in the Temple of Solomon, where it lodg'd but for a space; not as the irradiations of the Deity in the souls of the Prophets, which they fill'd but for some hours; finally, not as the graces and perfections, that do for some years only, enrich the bodies and spirits of mortal men, old age, and a thousand other accidents, and in the end death it self, quickly despoiling them of the same; which makes the sacred Wri­ters say, that the comliness of flesh, and the fashion of this world passeth away, and that it is like to flowers and herbs, in whom beauty tarrieth but a few days; time, without delay, plucking it from them, and defacing all the lineaments of it. Our CHRIST is an eternal Temple, which the Glory of GOD filleth both continually, and for ever. It doth not meerly lodge there; it dwelleth there as in its true and incorruptible Sanctuary. Never shall the same be void of it. This Fulness shall abide eternally in Him. But the Apostle saith, That it was the good plea­sure of the Father, that this fulness should dwell in Him.

By the good pleasure of the Father, he meaneth, according to the ordinary stile of Scripture, the determination and order of the Eternal wisdom of GOD. For CHRIST did not violently snatch up this glory, nor did He assume it to Him of Himself. He receiv'd it by the will of the Father, who gave Him, and sent Him into the world, pouring into Him all the treasures of His graces, that we might draw from His fulness, all the good we need for our happiness: But further, it must be remembred, that the Apostle considereth the LORD JESUS here, as CHRIST, and Mediator, and not simply as the Son of GOD; he considereth Him, in re­gard of His Office, and not in respect to His first and original nature; for if you look upon Him this second way, it is clear, that being GOD Eternal with the Fa­ther, He receiv'd of Him His Divine Essence, with all its fulness, not by any De­cree of His will, or of His good pleasure, but by a natural communication, that is to say, by an Eternal, Ineffable, and Incomprehensible generation. The Creation of the world, is a work of the good pleasure of GOD; the Generation of the Son is a natural act of the Person of the Father. The first was done in time, the other [Page 87]is before all time. The world, which is the effect of Creation, had a beginning of being; the Son, who is the fruit of the foresaid Generation, is Eternal, without beginning, as well as without end of days. But this Son, who is GOD by nature, is CHRIST by the will of the Father, for the name CHRIST, signifies an Office, and not strictly an Essence, or a Nature. Originally, this Office was not fastned to the Person of the Son. He might have been the Son, without being our Mediator; and had subsisted so indeed, if the sin of man had not intervened; or if the Justice of GOD had left us in the misery, whereinto sin had precipitated us: But this good and gracious LORD having had compassion on us, and resolved there­upon, to bring us up from those deeps of death in which we lay, did ordain a Me­diator who might effect this great work; and invested Him with all the qualities and perfections that were necessary for this end. It's therefore precisely under this respect, that the Apostle considers JESUS CHRIST here, when he saith, It was the good pleasure of the Father, that in Him should all fulness dwell: He there­by meaneth, it was the Fathers will, that in this Sacred Person of the Mediator, who was established and destinated for our salvation, all perfection, richness, grace, and excellency, should meet together; Divinity and Humanity, filled with the in­finite aboundance of all the qualities and properties, that pertain to them, concur. Such being His good pleasure, He chose His Son, GOD co-eternal, and co-essential with Himself, who uniting all the riches of His Deity, with the Humane nature He assumed, constituteth one only person; in the bosom of which, dwelleth all this fulness that is necessary for the charge of Mediator. Whence it appears, how vain the cavil of Hereticks is, who conclude from this passage, that the Deity of the Son is not Eternal, and co-essential with the, As the whose Church be­lieve [...]. Fathers, but created, and made, by the will and good pleasure of the Father. For the Apostle doth not speak here, of the original of the perfections that are found in CHRIST, but of their be­ing united and met together in one and the same subject. I acknowledge, it is by the good pleasure of the Father, and by the order of His will, that the Godhead of the Son dwelleth in the Mediator. But it thence follows, that this Godhead of His, is an effect of the Fathers will. It was, before it filled the Mediator. The same Father, who by His will, united it to our flesh, for the making up, together with that flesh, the person of CHRIST, had communicated it to His Son from all Eternity, by a natural act of His Eternal understanding, that is to say, by a Divine Generation. Now it is not in vain, that the Apostle here advanceth this assertion, That it was the good pleasure of the Father, all fulness should dwell in HIS CHRIST: But he doth it, with design to Or settle. confirm our Consciences, in the Religion of the LORD JESUS only. For these Colossians (as we shall see hereafter) were tamper'd with by Seducers, who mingled the Mosaical Ceremonies with the Go­spel, and the worshipping of Angels, with the service of the LORD; the Apo­stle therefore, doth here timely fortifie these Believers against this error; and that by two excellent Reasons; the first taken from the dwelling of all fulness in JESƲS CHRIST. Poor men, saith he, what seek you for, either in Moses or in Angels? we have all in JESUS CHRIST. There is no good, no perfection, nor ex­cellency, either in GOD, or in the Creature, but dwelleth in this Soveraign LORD. Having Him, we have no need at all to go unto others; since in Him we find all. The other Reason is taken from the Will of GOD, the supreme rule of Religion; the only thing that is sufficient to settle the agitation, and natural di­strust of our Consciences. As for JESUS CHRIST (saith he) it was the good pleasure of GOD, that in Him should all fulness dwell. The Father hath set up Him, to be the spring of our salvation. But as for Moses and Angels, we do not see, that ever it was the will of the Father to give them such a dignity. Dear Brethren, now that our faith is fought against with the like errors, let us arm it also with the same reasons. If the Adversary send us to Angels and Saints; let us answer him, that the LORD JESUS sufficeth us; that having Him, we can want nothing; since all fulness dwelleth in Him. I will not enquire for the present, what these Angels and Saints are, whom you recommend to me; whether they have indeed that merit, and that righteousness, and that authority which I need for the expiation of my sin, and for opening the house of GOD to me. [Page 88]How rich, and how abounding soever you represent them to me, I may let pass their store; this CHRIST, whom I embrace, having all fulness dwelling in Him. Let them be all that you please, they will want however some part of that infinite plentifulness, which overfloweth in our CHRIST, And how zealous soever you be for their glory, yet you durst not presume to say, that all fulness dwelleth in them. How great is your imprudence, to go hither and thither a groping in pits and cisterns, while you have near you such a living and inexhaustible foun­tain? Grant, that the worshipping of Saints is not criminal (which yet it evident­ly is) it is notwithstanding superfluous; forasmuch as it hath nothing in it, but we find the same better in the fulness of JESUS CHRIST. But the other con­sideration which the Apostle sets before us here, is of no less force, That it was the good pleasure of the Father, all fulness should dwell in His CHRIST. My Faith, yea our Adversaries attends on the will of GOD. This will is its object, and its rule. I cannot rellish either Doctrine or Service, that is not conform thereto. Tell me, how you know it is the good pleasure of GOD, that this fulness of me­rit and power, which you ascribe somtimes to Saints departed, somtimes to your Pope and his Ministers, doth indeed dwell in them? As for the LORD JESUS, whom I adore, and in whom I seek all my bliss, the Father hath pro­claimed from Heaven, That He is His welbeloved Son; His Scriptures declare, That He hath committed all judgment to Him; and, That all fulness dwelleth in Him. But as for those others, whom you have taken for objects of your Devotion, and to whom you have recourse for your salvation; you cannot shew me any thing sem­blable of them. Certainly then, it must be vouched, that all your Devotion in this behalf, is but a Will-worship, founded only on your own passion, and the fancy of your Leaders, not upon the good pleasure of the Father. It is strange fire, that hath issued out of the earth, and not been kindled from Heaven: Such as can­not, without crime, either enter into, or be used in the Sanctuary of GOD.

But I return to the Apostle, who having said, That it was the good pleasure of the Father, all fulness should dwell in CHRIST; doth add, And by Him to reconcile all things in Himself; both those that are in Heaven, and those that are in the earth. This is the great Master-piece of the good pleasure of GOD: the end for which, His will was, that the fulness of all Divine and Humane perfections should be seat­ed in CHRIST. And this is that, which the particle, and, used by the Apo­stle, doth signifie: It doth not meerly connect the two parts of his discourse; but importeth moreover the consecution, and the dependance of the latter on the for­mer; as if He had said. It was the good pleasure of the Father, that in JESUS CHRIST should all fulness dwell, and so reconcile, or to the end that He might reconcile all things by Him. For all this fulness, which the Father would that His CHRIST should have dwelling in Him, was necessary for His effecting this Re­conciliation. There needed he should have the power, and the holiness, and the wisdom of the Divinity; and together with it, the humility, and the obedience, and the meritorious sufferings of the Humanity, that he might finish this design: He could not have been able, to re-unite Heaven and Earth with less prepa­rations.

Let us see then what this work is, this Reconciling, the Apostle speaks of, of all things Terrestrial and Celestial, in GOD, by JESƲS CHRIST. It is clear by the Scriptures, that JESUS CHEIST hath, by His death, reconciled men unto GOD, so as He hath appeased His wrath, and opened to us the Throne of His grace, as the Apostle teacheth us in divers places, and particularly in the Epistle to the Romans, Rom. 5.10, 11. 2 Cor. 5.18. where he saith, That we have been reconciled to GOD by the death of His Son, and elsewhere, That GOD hath reconciled us to Himself by JESƲS CHRIST. But it seems, that this is not precisely that Reconciliation which S. Paul meaneth here: First, because the things in heaven, which he expresly puts among the parties reconciled, have no part therein; the Angels, that dwell in the Heavens, pure and holy as they are, having never fallen into any alienation from GOD. Secondly, because of that Reconciliation the Apostle will speak instantly, in the words immediately following, in which he saith, Having made peace by the blood of His cross, so as the former words must of necessity be referred to some other [Page 89]Reconciliation; except we will render the language of this Divine Writer, culpable of a vain and fruitless repetition. The truth is, they that understand these words of Reconciliation with GOD, do find themselves much intangled in the matter, and have recourse to divers means, for clearing them of this difficulty. Some af­firm, that though the Angels be holy and blessed, yet they were not exempt from needing the death of JESUS CHRIST, to merit and obtain their confirmati­on and perseverance in the estate they had; a bold Doctrine, and such as it is hard to find any foundation for in the Scripture. For by this reckoning, JESUS CHRIST should also be the Mediator of Angels; a thing, that seems to cross the end, and the true nature of this Office; First, because a Mediator should par­take of the nature of the parties whom he reconcileth, as you see, that JESUS CHRIST, the Mediator between GOD and men, is GOD and man; where­as He took not the nature of Angels. Secondly, because every Mediator inter­veneth between parties that are at difference; whereas the Angels are, and ever were at perfect accord with GOD, holily obeying His will. Lastly, because the blood of JESUS CHRIST was shed, only to wash away sin; and the Scrip­ture every where represents, the people of GOD's Covenant, His redeemed ones, and those whom He hath saved, as justified and cleansed from their filth; for which there was no place in the nature of Angels; they being pure and clean from all sin. For as to that of Job, That GOD putteth no trust in His servants, Job 4.18. and doth set light by his Angels; it is evident, and acknowledged by all Christians, that this is not said, to accuse those blessed Spirits, or to suggest, that if they were tried by the ordinary and legal justice of GOD, they would be found guilty, and have need of pardon; but rather to signifie, either that the Authority of GOD over His creatures, is so great and so absolute, as He oweth nothing to the Angels them­selves, how exquisite soever their Sanctity be; the light of glory wherewith He crowns them, being a gift from His own bounty, and not the due reward of their merit; or else, that the infinite purity of this Supreme Majestie, is so splendid and so glo­rious, that the light of the most holy Spirits fadeth before Him, and is found dusky and defective, in comparison of Him: as the shining of our lights, and of the Stars themselves, doth disappear at the brightness of the Sun. Others therefore not able to savour (and for just cause, I think) this Doctrine, that the Angels were recon­ciled to GOD by JESUS CHRIST; to exclude them from this passage, do restrain the Apostle's words to men only, understanding by the things that are in Heaven, the already hallowed spirits of the faithful, which death had taken out of this world; and by the things that are on earth, the faithful that yet live here beneath in flesh. But, not to dissemble, this Exposition seemeth both forced and frigid. Forced, because the Scripture, by things in heaven, ordinarily meaneth the Angels, whose element, and natural habitation (as you know) the heavens are; whereas souls se­parated from their bodies, are receiv'd in and lodged there, by a Supernatural grace and dispensation. Frigid, because the sense it attributeth to the Apostle, no way answers the sublimity and dignity of his words. For if his aim were to express nothing, but that the faithful are reconciled to GOD, what need was there to di­vide them into two ranks; some, that are on the earth; others, that are in the hea­vens? Who doubts, but He reconciled these, as well as those? But without question, he purposed to magnifie this work of GOD by JESUS CHRIST; and to this end, saith, that it extendeth not to men alone, that are reconciled to the Father, by the efficacy of the cross of the LORD; but that it hath effect in hea­ven it self, re-uniting and reconciling the things that are there. What shall we say then to these difficulties? and in what sense shall we take the Apostle's words, That GOD hath reconciled all things in Himself, both those that are on earth, and those that are in heaven? Dear Brethren, we will leave them in their genuine and ordinary sense, and say, that these expressions do signifie, the recomposing and re-uniting of the creatures, both Terrestrial and Celestial; not with GOD, but among them­selves, with each other. For as in a State, the Subjects have a twofold union; one with their Prince, on whom thy all depend; another among themselves, being as members of the same Political Body, joyned together by the bond of mu­tual [Page 90]concord, amity and correspondence: In like manner is it with things Celestial and Terrestrial; the two principal parties of this great State of GOD's, which we cal the Universe. Besides the union they have with GOD, as their Soveraign Monarch, from whose bounty they receive the being and the life they enjoy; they have another alliance and conjunction one with the other, as parts of one Corpo­ration, having been formed and qualified for mutual commerce. It's in this rela­tion, and in this union, that the beauty and perfection of the Universe doth consist, when Heaven and earth have amicable entercourse, and conspire to one and the same end, with an holy, and a reciprocal affection. Sin having broken the first union, and separated man from his Creator; by the same means dissolved the se­cond, loosning us from the creatures. For, as again in a state, when one part of the Subjects riseth against the Sovereign, the rest that remain in their duty, pre­sently break with the Rebels; and instead of the commerce they held before with them, do make cruel and implacable war upon them, while they continue in their disobedience. Such hath the event proved in the world. Man had no sooner re­bell'd against GOD, but heaven, and all that remained in His obedience, brake with man. Whole Nature took up arms against this Rebel, and would have even then utterly ruin'd him, if the Counsel of GOD, who would not destroy us, had not hindred it. And as from one disorder, there never fail to spring up divers others; this first rupture of man with GOD, and the good Creatures, brought forth di­vers others indeed, rending mankind it self into several pieces; the one, divided from the other by diversity of Religions, and the aversions and animosities that at­tend it. Such was the sad and dismal estate of the world; the end whereof could be nothing else, but ruine and eternal perdition: Therefore GOD to restore its primitive beauty, yea to raise it to a perfection higher than that of its first original, reconciled all things by His CHRIST, both Terrestrial and Celestial. He took away the wars, the hatreds, and the aversions that divided them; and reduced them all into that union which they ought to have, for His glory, and their own good. As to things on earth, you know what was the enmity, and the separatedness of the Jews and Gentiles, whom the Law, as a partition wall, did bar off from the fel­lowship of the people of GOD. CHRIST laid this enterclose even with the ground, and recalling the Gentiles, associated and rea-allyed them with the Jews, to make them thenceforth one only and the same people. He did as much to the distinctions that separated, the more Polite Nations, from the Barbarous; the La­tines, from the Greeks; the East, from the West: the North, from the South. He removed all these marks and differences, and united all Nations, Sects and con­ditions into one only people, into one only body, namely His Church. It's thus, that things on earth were reconciled. As for things in heaven, it was the good plea­sure of the Father, to reconcile them also by His Son. For the Angels, the true Citizens of heaven, were our foes, after sin; whereas they are henceforth our Friends, and our Allies, united with us under JESUS CHRIST, our common Head. Aforetime they were armed against us with flaming sword; now they fight for us, and encamp about us. They did drive us off, from the entrance into Pa­radise: Now themselves do bear our souls thither, at their departure out of this life. They take part in our interests, they are sad at our disasters, and rejoyce at our amendment. And to testifie how delightful this Reconciliation is to them, they sa­luted the birth of our Lord, who came to make it, with their songs and melodies. For it they glorified GOD, and blessed and congratulated men. But as the mis­chief of our sin communicated it self to all the parts of the Universe, even those that are without life, putting them all in disorder, and subjecting them unto vani­ty; so I account, that this blessed Reconciliation must be extended even to them also. The will of GOD was to comprehend them also in it, re-uniting the hea­vens with our earth, and all the Elements with us. For heaven, which had no­thing but Lightnings and Thunder for us, and that would rather have been reduc'd to nothing, than receive us into its courts, is now liberal towards us of its comfort­able light, and openeth to us the most secret Sanctuaries of its glory. Life is at accord with us, Immortality is in good intelligence with our flesh, the Grave is [Page 91]no longer our enemy, the Elements shall be serviceable to our welfare: they shall work no more against us. And so you see, how the will of GOD was, to recon­cile things on earth, and things in heaven by His Son; and reduce all the parts of the Universe unto good terms, each with other. This great work is begun, the foundations of it are laid, the pledges of it are given us. But it will not be per­fectly accomplished until the latter day; when the world, freed from the bondage under which it yet groaneth, shall appear entirely changed; its new heavens, and its new earth, and its new elements, with the Angels, and the Saints, and all its other parts, conspiring together in an eternal concord, and an inviolable correspondence, to the glory of their common Creator, who shall then be all in all, 1 Cor. [...]. as the Apostle elsewhere saith. And it's this, in my opinion, which he meaneth in this place, when he saith, That the Father would reconcile all things in Himself (as the Original precisely runneth.) For these words signifie, not the term, but the end and event of this Reconciliation; that is to say, that it shall be made, not with GOD (as the greater part of Expositors have understood it) but for the glory of GOD. For it is plain, that heavenly things were not reconciled with GOD; for they never were at odds with Him. But it is no less evident, that their Reconciliation with us, in the sense we have explained it, will redound to the glory of GOD, when this whole Universe shall return entirely to its true and due union. It's this there­fore the Apostle intendeth, when he saith, That it is the good pleasure of the Father to reconcile all things in Himself; that is, for Himself.

It remains now, that we speak of the means which GOD made use of, to bring this great work of the Reconciliation of the world to its end. S. Paul shews it us, when he addeth, Having made peace by the blood of the cross of CHRIST. The war that man had with GOD, in consequence of his sin, was (as we said afore) the true and only cause of the bad intelligence we were in with the Angels, and the other parts of the World. Whence it is clear, that to make the latter cease, there needed only an extinguishing of the former: that is, to reconcile us with the Creatures, there needed only a recovering us to the favour of the Creator. This is the means that the Father, in His Soveraign Wisdom, made use of. And it's this the Apostle meaneth, when he saith, That He made peace; that is, ours, having pacified His own Justice, and quenched all the burning of His wrath against us. 'Tis by the Sacrifice that JESUS CHRIST, offer'd on His Cross, that this mira­culous change was wrought. This precious blood contented the Justice of the Fa­ther, and the odour of this Divine Burnt-offering sweetned His Spirit, and of severe and inexorable as He was, rendred Him propitious and favourable to us. Instead of fulminating His avenges, He tenders us the arms of His love; and no man is so wretched, but He is ready to receive him, provided he accept the promise of His mercy with an humble faith. It is not long since, that upon one of the Texts foregoing, we treated of the reality, the worthiness and necessity of this Satisfaction, by which the Lord JESUS made our peace with the Father, through the shed­ding out of his blood on the Cross, and the voluntary suffering there for us, and in our room, the curse which our sins deserved. Therefore we will dispense with our selves, for speaking more of it at this time; and to conclude the Exercise, will content our selves with the noting briefly, upon each of the three Points explained, the principal heads of Consolation and Edification which they contain.

And here, dear Brethren, which shall we most admire? the goodness of the Father, and the will He had to raise us up from our fall, and to reconcile us with the whole Creation, whose hatred and aversion we had incurred; or His unspeakable wisdom, in the ordering of this great work, and in the means he elected and imploy'd to com­pass it; or the love of the Son, who for our welfare, spared not his own blood? Sinner, approach the Throne of GOD with boldness. He is no longer environ­ed with flames, and Lightning flashes. He is full of grace and clemency. Fear not His indignation or His severity, Peace is made. Your Rebellions are expiated. your sins are purged. GOD requires nothing of you but Faith and Repentance, His Justice is contented; and doubt not, but the satisfaction it hath received is suf­ficient. [Page 92]He that made it for you, is the Well-beloved of the Father, the Lord of glory, in whom all fulness dwelleth. You will find abundantly in Him all the good things that are necessary for your felicity; the light of wisdom, to dissipate your darkness, and illuminate your understandings, unto a perfect knowledge of Divine things, a righteousness most compleat, and of proof every way, to justifie and exempt you from the Curse of the Law, and to open the entrance of the Tribunal of GOD to you: A most efficacious Sanctification, to mor­tifie the lusts of your flesh, and fill you with Charity, Honesty and Purity: And a most plentiful Redemption, to deliver you from death, and from all the evils that have connexion with it, and put you in Eternal possession of Immortality. Make your advantage of this Divine Well of Life. Give no ear to them that call you any otherwhere. You are happy enough, if you possess the LORD JESUS. He is the only Prince of Salvation, the Way, the Truth, and the Life. And as for Creatures, whether Earthly or Heavenly, fear them not. If you are JESUS CHRIST's they shall do you no evil. He hath reconcil'd them all to you. He hath taken out of them, all the will, and all the power they had to hurt you. They desire your good, and secretly favour you, owning you for their Friends and Allies. Heaven looks down on you in peace, and calleth you up into its holy place. The Angels bless you, and direct all your ways. This Earth will hold you no longer, than your common LORD shall judge expedient, for His own glory, and your salvation. But if this general peace which you have now with GOD and the World do rejoyce you, the means by which it was procured, should no less ravish you; even that blood of CHRIST shed out upon a Cross, the grand Miracle of GOD, the price of your Liberty, the Salvation and the Glory of the Universe. What, and how ardent was that love, which gave so rich, and so admirable a Ransom for you? What will He deny you, who hath not kept back His own blood from you? who to make you happy, abhorred not a Cross, the most infamous of all punish­ments? who to raise you up to the most eminent Contentments, underwent the extremest Dolours? the lowest disgrace, to bring you unto highest glory? the Malidiction of GOD, to communicate to you His Benediction? O over-happy Christians, if you could discern your blisses! Where is the anguish of Spirit, or the trouble of Conscience, or the loss, or the suffering, or the re­proach, which the meditation of this love should not consolate? Who shall condemn us, since the Son of GOD dyed to merit our Absolution? Who shall accuse us, since His Blood, and His Cross defend us? Who shall take from us the Benevolence of the Father, since He hath obtain'd it for us, and con­serves it towards us? Who shall pluck out of our hands a life, He hath given us? a Salvation, that He hath so dearly bought? But, dear Brethren, these considerations, which open to us so rich a Source of Consolation, oblige us also to a singular Sanctification. For how great will be the hardness of our hearts, if these great evidences, which GOD hath given us of His love, do not affect us? if they kindle not in us an ardent affection towards a GOD, who hath so loved us? a sacred and inviolable respect towards a Redeemer, who hath done so much for us? He hath reconciled and re­united all things in Him, both Terrestrial and Celestial. Let us live then henceforth in such sort, as may answer this happy alliance. Let us no more afflict heaven, no more scandalize the earth, by the impurity of our deport­ments. Let us labour, in conjunction with all the Creatures, for the service, and to glory of our common LORD. Imitate we the purity, the zeal, and the obsequiousness of those Celestial Spirits, into whose Society we are en­tred, by the benefit of this Reconciliation. Let us be cloathed, as they are, with a beautiful and pleasing light. Our lot is, to be one day like them, in Immortality; let us be so, for the present in Sanctity. Our peace is made with GOD. Let us not make war upon Him any more. He hath pardoned [Page 93]us all the exorbitancies and rage of our Rebellion; never turn we to any of them again. He will be our good LORD, and gracious Master. Be we His faithful Subjects, and obedient Servants. Let the Blood of CHRIST wipe away both our guilt, and our filth. Fasten we our old man to His Cross; Let the nails that there pierced His flesh, pierce also the members of ours. Let the Cross that made Him dye, make to dye all our lusts; and extinguish by little and little in us, that earthly, carnal and vicious life, which we derive from the first Adam, to regenerate and raise us up again with the second, unto a new, an holy, and spiritual life, worthy of that Blood, by which he He hath purchas'd it for us, and of that Spirit, by whom He hath communicated the beginnings of it to us, and of that Sanctuary of Immor­tality, where He will fully finish it one day, to His own glory, and our eter­nal blessedness. Amen.

THE XI. SERMON.

DEar Brethren, It was long since observed by Philosophers, and we still find it by experience, that general things do move the spirits of men very little. The cause is, that being naturally glewed up too close, every one to his par­ticular interests, they mind only that, which toucheth the same, and are not sollicitous about a common concern, till they are made some way smartly sensible, that themselves have part in it. The ministers of the Church therefore, should not content themselves, with proposing the maxims of heavenly doctrine, in gross, and in general only, to the souls, whose edification is committed to them; that they may get hold of them, and produce some good effect upon them, they must apply to them in particular, each of those Divine verities. St. Paul, whose example should serve for a rule, to all the true servants of GOD, takes this course in di­vers places of His Epistles; and particularly, in the Text, we have now read you. For having before represented to the Colossians, the reconciliation of things on earth, and things in heaven, by means of the peace, which was made through the blood of CHRIST, according to the good pleasure of the Father; he now descendeth from general things to particular cases, and to excite, in the hearts of these faithful persons, a more lively feeling of this grace of GOD, he puts them by name, in mind of the part they had in it; forasmuch as the efficacy of this goodness of His, had been displayed upon them, and drawn them out from perdition, and advanced them to highest happiness. And you, (saith he) who were somtime estranged from him, and who were His enemies in your understanding, in wicked works. Yet now hath He reconciled, in the body of His flesh, by death, to render you holy, and without spot, and unreproveable before Him. In these words (as you see) to heighten the excel­lency of the benefit GOD had done them, he first sets before their eyes, the miserable estate, they were naturally in, before the Gospel was preached unto them. You were (saith he) somtime estranged from GOD, and His enemies in your un­derstandings, in wicked works. Next, he sets forth the favour, GOD had shewed them in the sequel, notwithstanding all their unworthiness. And yet now (saith he) he hath reconciled you, in the body of His flesh, by death. Finally, to sway them unto the pursuance of an exquisit sanctification, he represents unto them, the pur­pose, or end of their reconciliation with GOD. To render you holy (saith he) and without spot, and unreproveable before Him. These are the three points, we will handle, (GOD willing) in this action, distinctly, one after the other. The first, [Page 95]and natural estate of the Colossians, before grace. Their reconciliation with GOD, made in the body of the flesh of CHRIST, by His death; And the end of this reconciliation, to be holy, and unreproveable before Him.

Certainly, since the sin of Adam corrupted, and infected our nature, there are no men born into the world; but their condition of it self is most wretched. Yet their misery is no where so clearly discovered, as in the Heathen, who are born and live, without the Covenant of GOD. For as to those, whom He preventeth with His grace, breeding them up in His Church from the beginning of their life, His light, and His goodness encompassing them from their nativity, do hinder the dis­cerning so fully in them, the horrid corruption of our nature. Whereas Heathens, having no other guide, but that nature; in them, its state, and strength is to be manifestly seen. The Colossians, to whom St. Paul writeth, were of this rank; Gentiles by extraction, by religion, and in manners, before JESUS CHRIST enlightned them. Let us behold in them, an image of the condition, which we should be in, if GOD had not separated us from the rest of men, and timely drawn us out of our original misery. The Apostle saith, first, that somtime, that is, before their conversion, they were estranged, alienated; namely, estranged from GOD, from His covenant, and from His people; as he explaineth it more largely elsewhere. Remember, (saith he to the Ephesians) that at that time, Eph. 2.12. ye were with­out CHRIST, having no communion with the common-wealth of Israel; being stran­gers from the covenants of promise, having no hope; and being without GOD in the world. They had no communion with the true GOD; were so far from adoring Him, that they not so much as thought on Him; and did deride the only nation in the world, that knew Him, and served Him. This is clear, by the Books of the ancient Heathens, that have remained to our time; as also by the ignorance, and idolatry of the modern. But the Apostle goes further yet, and adds, that at that time, they were enemies of GOD; which comprehends two things; the one, that they hated GOD, and warred against Him: the other, that GOD accounted them, and pursued them, as His enemies. For the first; St. Paul speaks it expresly of the Heathen, in the Epistle to the Romans; where among other characters He giveth them, He sets down this for one; they are (saith he) full of envy, murder, debate, Rom. 1.29, 30. deceit, malignity, whisperers, back-biters, haters of GOD: upon which a question ariseth; how it is true, that the heathen hated GOD? For either they knew Him, or they knew Him not. If they knew Him not, how did they hate Him, since love, and hatred are two passions, which cannot be exercised, but towards objects known, it being no more possible to hate, than it is to love, what we know not? And if they knew Him; seeing He is the cheif good, how is it possible they should hate Him; since our will is not capable of hating good known? To this I answer first, that when the Scripture says, the Heathen hated GOD, it meaneth not, that GOD was the proper, and formal object of their hatred. For it is certain, that in this sense, the Deity can neither be hated by them, that are ignorant of it; nor un­loved by those that know it. But the Holy GHOST thus speaketh, for that these wretches do altogether, as if they hated GOD; It's a manner of speaking, familiar enough; to say the cause, for signifying the effect; and the antecedent, for expressing of the consequent. Now these people, in their blindness, defaced the glory of GOD the most they could. They battered down the most illustrious marks of His GOD-head; They blasphemed His Providence; They reviled His nature. They robbed Him of the honour of creating, and conserving the Uni­verse, and gave it to monsters. They despised His Will, and contraried all His or­ders. They passionately loved, what He most abhorred; and abhorred, what He is best pleased with. Are not these ordinary, and natural effects of hatred? It's there­fore with much reason, that the Scripture, to set forth this impiety, and fury of the Heathens, saith that they hated GOD: since they treated Him, in the very same manner, as if they had directly hated Him. As when the Wise man saith somwhere, Pov. 29.24. & 8.36. that the wicked hate their own soul, or their own life; it is not to signifie, that their will hath properly in it, any aversion for their own life; (on the contrary, they but too much love it) But to declare, that they carry themselves, just as if they ex­presly hated it, affecting, and practising with an extream vehemency, the things that [Page 97]cause their ruine; and neglecting, and abhorring those, that would lead them to sal­vation. Secondly, I say, That though the Heathen have some knowledge of GOD, yet because they phancy Him quite another, then in effect He is, they may be said, in propriety of speech, to hate Him▪ For though it be not possible for us to hate good, so far as it is good; nevertheless it often happens, that error representing things to us, quite otherwise, than they are in themselves, we love, what is indeed worthy of hatred; and we hate, what is in truth, most worthy to be loved. From such an il­lusion, did the Pagans hatred of GOD arise. For imagining Him as a Tyrant, full of cruelty, and injustice; or as an idle King, that hath no care of His State; it need not be wondered at, if their understanding falsly conceiving Him, under so mon­strous a likeness, their will was swayed to hate Him, rather than love Him. And those among them, that had a better opinion of Him, yet for all that loved Him not. For by an extream errour of mind, placing their supream happiness in the enjoy­ment of pleasures, and vices; and being not ignorant, that GOD hateth them, and punisheth them; they considered Him as an enemy to their contentment. So the love of vice induced them to hate Him. Whence it followed, that GOD on His side, as being soverainly good, and just, condemned their impiety, and had a will to punish it; which is the thing, that the Scripture figuratively calls, GOD's hatred. This is that the Apostle meaneth, that the Colossians in their Paganism were enemies of GOD. But to shew us, how deeply this enmity was rooted in them, having said, that they were enemies, he addeth, in their understanding. This is the principal, and highest faculty of our soul, that moveth, and guideth our wills, and our affections, and is by consequent, the regent of our whole life. The Apostle saith therefore that rebellion, and enmity against GOD, have taken up their seat, in the understanding; seizing (if we may so say) on this grand Tower of our nature, and thence continually making war against GOD. This war, the Apostle intends, when he adjoyneth, in wicked works. I should never have done, if I would attempt now to represent all the horridness of the heathens lives. St. Paul sheweth us an Epitome of it, in the first chapter of the Epistle to the Romans: he there lays forth the principal fruits of their impiety, their injustice, their uncleanness, and their abominations; vice being grown to such an height among them, that they did not only commit it; but also favour it, and took no shame to adore the very persons, whom they confessed to have been extreamly commaculated with it. This dissoluteness, and being given up to wicked works, was a clear conviction of their enmity against GOD, which renders them alto­gether inexcusable; Rom. 1.32. because how great, and universal soever their corruption was, yet they were not ignorant, that they that do such things are worthy of Death, as the Apostle saith there, a little after.

This doctrine of his, touching the estate of Heathens, deserves great considera­tion. For it teacheth us two points, of very much importance; First, the quality, and Secondly, the extent of the corruption of our nature by sin. As for its quality, you see it is, so horrible, that it sets us far from GOD, and makes us strangers to Him, and His enemies: so deep, that it hath soaked into all the faculties of our souls, even the understanding it self, the noblest of them all; and finally, so con­tagious, that it infecteth all our works with its venome; none issuing forth, but wicked ones. Whence appears, first how false, and pernicious, the imagination of those is, who place this corruption in the lower part of the soul only, in the affe­ctions, and sensual appetites, and in their resistance of reason; and will have it, that the understanding hath remained in its integrity. St. Paul doth loudly pronounce the contrary, lodging enmity, and rebellion against GOD, in the heathens under­standing: and he elsewhere testifies the same truth in divers places; as when he saith, 1 Cor. 2.14. that the natural man comprehendeth not the things of the Spirit of GOD; that they are foolishness unto him, and he cannot comprehend them: and otherwhere, that the sense, Rom. 8.7. Ephes. 4.18. or wisdom of the flesh, is enmity against GOD; that it yields it self not subject to the Law, nor indeed can. And in the Epistle to the Ephesians, that the Gen­tiles have their understanding darkned. Confess we then, that this evil is universal; that it hath depraved our whole nature, and left nothing sound, or whole in us, from the sole of the foot, to the crown of the head. It hath extinguished the light [Page 97]of the understanding, and filled it with thickest darkness. It hath made irregular the motions of the will, and put a dreadful disorder into all the passions, and affecti­ons. And so palpable is this, that the two Masters of Pagan Philosophy have in some sort perceived it, and as it were felt it, while they were groping in their dark­ness: they have left in writing; the one of them, Plato in Soph. Aristotle, Ethic. l. [...]. that the soul of man is sick of two maladies, ignorance, and naughtiness: the other, that there is in our nature, I know not what, that resisteth right reason. From the same ground you may see again, how vain the conceit of those is, that ascribe, I know not what merits of congruity (as they call them) to men, out of the state of grace. Would you know, how the Colossians invited GOD, to gratifie them with the light of His Gospel? They were (saith the Apostle) estranged from GOD, and enemies in their understanding, in wicked works. If a subject do merit the favour of his Soveraign by turning His back upon Him, and departing from Him; if rebellion, and enmity do oblige to shew graciousness? if wicked works do incline the goodness of GOD to communicate it self to men, then I confess, they that are out of His covenant, may merit His grace. But since it is quite contrary, and every body well knoweth, that such carriage is a plain provoking of justice, and doth inforce punishment; who seeth not, that man, while he is in the corruption of his nature, doth merit nothing, either by way of condignity, or of congruity; but the curse of GOD, according to what the Apostle elsewhere saith, even that by nature we are children of wrath? Eph. 2 [...] I said in the second place, that this Text discovers also to us, the extent of this cor­ruption. For if any sort of men could be found exempted from it, in all probabi­lity it should be the Greeks, the most polite, and best civilized of all people. Ne­vertheless you see, the Apostle involves them here in this universal misery. Whence appears, how much some of the ancientest writers of Christianity were mistaken, whom the love of learning, and secular erudition, did so charm, Clem. Alexand. Strom. 6. as they stuck not to say, that the Gentils, by means of their Philosophy, might become acceptable to GOD, and attain salvation. I grant, they had a very quick understanding, as we see by their Books, in which they have left us admirable marks of the acute­ness of their minds; Neither do I deny, but GOD presented them, both in the nature of this vast universe, and in its government, with very clear, and most illu­strious arguments of His power, wisdom, goodness, and providence; as St. Act. 14. Rom. 1.19, 20. Paul elsewhere saith, that this supream LORD never left Himself without witness; and that He hath made manifest in His works, what may be known of Him. But all this light doth only shew us the greatness of their corruption. For they, with all the vivacity of their spirits, made no proficiency in the School of Providence, un­to the fearing of GOD, and serving Him: but became vain in their reasonings, and miserably abused the gifts of Heaven; so as the whole success of this dispen­sation, was nought else on their part; but that they were thereby rendred inexcusa­ble. Conclude we then, that all men generally, not one excepted, are of their own nature such, as the Apostle here describes the Colossians, strangers, and enemies to GOD, in their understanding in wicked works. There is nothing, but the word of the LORD alone, which is able to bring them out of this estate; by the saving grace of His Spirit, wherewith GOD accompanies it. And this the Apostle re­presenteth here to the Colossians, in the second place. For having minded them of their former condition, he addeth, Yet now hath GOD reconciled you, by the body of His flesh, that is, the flesh of JESUS CHRIST, by His death.

The condition, they were in before, was very miserable. For what can be ima­gined more wretched, than men far from, and strangers to GOD, in whose com­munion alone, all their welfare consisteth? men, enemies to Him, without whose love, they can have no true good? yet besides misery, there was horrour also in their case. Misery doth ordinarily stir up pity: their's was worthy of abhorring, and hatred. For what is there in the world, that less deserves the compassion of GOD, and men; or is more worthy of the execration of Heaven, and Earth, than a Subject that withdraweth from His Soveraign? that hates Him, and Warrs against Him? that insolently violates all His Laws, and abandons himself to all the crimes, He hath forbidden? especially, if the Soveraign be gracious, and beneficent, as the LORD is, the only Author of all the being, life, and motion, that we have? [Page 98]Nevertheless, Oh inestimable, and incomprehensible goodness! GOD, for all this, forbore not to have pity on the Colossians. He sought to them, when they were ali­enated from Him; He offered them peace, when they made War upon Him; He took them for His friends, and chose them for His Children, when they shewed Him, the greatest hatred, and enmity. Their wicked works deserved His curse; and He bestowed on them, His grace. Their rebellion deserved His direful flashes, and He sent them His comfortable light. This opposition the Apostle indicateth here, when he saith, And yet you hath God reconciled. A like opposition, he expresseth else­where, Rom. 5.8. in the same matter, saying, GOD altogether commendeth His love to us-ward, in that while we were but sinners, CHRIST dyed for us. For the setting forth, of this great grace of GOD, towards these faithful people, he saith, that GOD hath reconciled them. Having spoken of their estrangement, and of their enmity with GOD, He doth with good reason, make use of the word, Reconcile, to sig­nifie the setting of them again, in His good liking, and favour. It happens som­times, in the misunderstandings of men, that the averseness, and hatred is, but on one side; one of the parties seeking the favour of the other. Here, as we have yerst intimated, the aversion was mutual. For we hated GOD, and He because of our sins, hated us. It was necessary therefore, for the restoring of us, that both the one, and the other of these two passions should be remedied: that is, that the wrath of GOD against us, should be appeased, and our hatred, and enmity against Him, extinguished. The word, Reconcile, doth of its self, comprehend both the one, and the other: But in the Apostle's writings, it referreth principally to the first, that is, the mitigation, and appeasing of the wrath of GOD. As indeed this is the principal point of our reconciliation. For GOD being our soveraign LORD, it would not benefit us at all, to change our will towards Him, if His did not operate otherwise towards us: as the repentance, and tears of a subject are vain, if his Prince reject them, and remain still angry with Him. Furthermore, the word Reconcile, as also the most part of other words of like form, and nature, is taken, two manner of ways. For either it signifies simply the action, that hath such vertue as is necessary to make reconciliation; or it compriseth the effect of it also. It's in the first sense that the Apostle used it afore, where he said, that GOD hath reconciled all things, celestial and terrestrial, in Himself, or for Himself, having made peace, by the blood of the cross of CHRIST. For he meaneth simply, that GOD hath taken away the causes of hatred, and enmity, and opened the way of reconciliation; not that all things are already actually reconciled. It's thus again, that we must take, 2 Cor. 5.19. what he saith elsewhere, that GOD was in CHRIST, re­conciling the world unto Himself, not imputing unto them their trespasses. But the Apostle takes the word, Reconcile, in the second sense, when he saith, that we have obtained reconciliation by CHRIST; and when he beseecheth us to be reconciled to GOD: it being evident, that in these places, he intendeth not the right, and power only; but the very effect, and actual having of reconciliation. It's after this second way, that we must take the word, reconcile, in the Text. For again, this Reconci­ation may be considered two ways; first, in general, as made by JESUS CHRIST on the Cross; and secondly, in particular, as applyed to each of us by Faith. In the first consideration, it is presented to all men, as sufficient for their salvation, accord­ing to that doctrine of the Apostle, Tit. 2.11. 1 Joh. 2.2. that the Grace of GOD is saving to all men: and that also of St. John, that JESƲS CHRIST is the propitiation for our sins, and not for ours only; but for the sins of the whole world. Under the second con­sideration, it appertaineth only to the faithful, according to that clause of the co­venant, which declareth, That the only Son was given to the world, that whosoever believeth in Him, Joh. 3.16. should have eternal life. It's precisely in this sense, the Apostle saith here, that GOD had reconciled the Colossians: he meaneth not simply, that GOD had given them, through the cross of His Son, that they might be recon­ciled to Him by believing; but also, that He had effectively reconciled them to Himself, and put them in real possession of the benefits, that were purchased for us by the merit of CHRIST; embracing them as His children, pardoning them all their sins, and obliviating all His wrath, and the aversion, their offences had given Him, towards them. But the Apostle mentions to them, yet again here, [Page 99]the means, by which this reconciliation was effected; as being a thing of infinite importance, both to the glory of GOD, and their edification. He hath reconciled you, (saith he) by the body of His flesh, (that is to say, of the flesh of His CHRIST) by His death. There is no one of these words, but is of very great weight. First, mentioning here, the body of our LORD, he intimateth to us, the mysterie of His Incarnation. As if he had said, that GOD loved us to such a degree, as He would have His own Son become man, to re-unite, and reconcile us with Himself. He would have this Divine person, whose essence is spiritual, and infinite, assume a visible, and finite body. He shews us also, by this word, the sacri­fice, by which the wrath of GOD was appeased, and our crimes expiated. For it is properly for this, that the Son of GOD had a body, as the Apostle teacheth us, when opposing this body of the LORD, to sacrifices of living creatures, that were unprofitable, and incapable of satisfying the Justice of the Father, he brings Him in saying, Sacrifice, and burnt-offering, thou wouldst not have; Heb. 10.5, 10. but a body hast thou prepared me; and adjoyneth, that it is, by the once offering up of this body, we have been sanctified. But the Apostle doth not say simply, the body of CHRIST: he addeth, the body of His flesh, that is, according to the stile of the Hebrews, His fleshy body; His body of flesh. At first blush, you may seem, that this addition is needless, and to no purpose. But it's much otherwise. For in the language of Scripture, every Body is not flesh. It gives this name only to an infirm, a passible, and mortal body. He means therefore, that the LORD, to reconcile us, not only assumed a body; which yet is very marvelous; but that He took a feeble, and mortal body; a body sustaining it self by meat, and drink; a body like ours, and subject to all their meannesses, and infirmities. A consideration, that as you see, exceedingly heightens, both the excellency of His love towards us, and the value of the means, by which He reconciled us; it so being, that the King of glory, who is the Author and Mediator of this work, vested Himself with poor Flesh, to compass His design. And this is the reason, why the sacred writers so often use this word, to signifie our LORD's humane nature; as when they say, 1 Tim. 3. Joh. 2. Heb. 2.14. that GOD was manifested in the flesh; that the word was made flesh; that the Son did partake of flesh and blood. Indeed, this qualification of the body of CHRIST, was necessary for the expiating of our sins, since this could not be effected, but by sufferings, of which, only a fleshy body is capable. Whence it comes, that in the sixth Chapter of St. John, where Himself speaketh of the vertue He hath to quicken us, He also useth these very words, saying, that His flesh is meat indeed, and His blood drink indeed; and that He will give His flesh for the life of the world. This word is the cause, that I understand this passage of the natural body of CHRIST, and not of His mystical body, to which, it seems, some do refer it. I acknow­ledge, that the LORD receiveth, into the union of His mystical body, (that is, of His Church) all those, that applying to themselves the promises of His Gospel, by Faith, are effectually reconciled to GOD. Yet this is not the body, the Apostle meaneth here; since the body, he speaks of, is the body of the Flesh of the LORD; which cannot be affirmed of His mystical body. His saying therefore, that GOD hath reconciled us, in His body, must be taken, as if he had said, by His body. For as we have often informed you, 'tis ordinary in the stile of Scripture, to put in, for by. And hence appears, how extravagant the imagination of some ancient hereticks was, who did dogmatize, that JESUS CHRIST had but a vain, and false appear­ance of a body, and not a real, solid, and true body, as also the errour of those, who confessed He had a true body, but held it to be celestial, and of a quite other matter, and substance, than ours are. The Apostle confounds these foolish phancies, by terming the body of our LORD, the body of His flesh.

In fine, having said, that we were reconciled by the body of His Flesh, the Apostle addeth, in the last place, by His death. It was not enough, oh faithful brethren, that the King of glory, the Prince of life, assumed to Himself a body, and even a body of flesh, vile, and infirm, as yours. To reconcile you unto GOD, it was necessary He should dye. His flesh would have profited you nothing, if it had not suffered that death, which you deserved. But of this death of the LORD, and of its necessity, and of its efficacy, we have spoken largely, upon the Texts fore­going. [Page 100]Here, we will only remark two things, before we go further. The first is, that CHRIST did satisfie the Justice of His Father for us, since it is by His death, that He reconciled us; For except this be asserted, it is evident, His death will have contributed nothing to our reconciliation: in respect of that, he would have dyed for nought. Grant, that there was need He should dye, for the confirming of His doctrine, and to give us an example of patience; though to say true, this reason, if there were no other, seemeth not so necessary, that it should have obliged the Son of GOD to dye. Yet still, after this account, His death will have contributed nothing, to our reconciliation with the Father. Him, His own mercy alone, and not any consideration of this death, would have appeased, to­wards us. And nevertheless, the Apostle saith expresly, we were reconciled by that death, which the LORD suffered, in the body of His flesh. Sure then it must be acknowledged, that it quenced the wrath of the Father, that is to say, satisfied His justice for us. The other particular, which I would remark here, is, that the body of the LORD made propitiation of our sins, only as it was infirm flesh, that suf­fered death. Every one confesseth, that now He dyeth no more; yea, that He is invested with a soveraign glory, having for ever put off the infirmity, and mortality of the flesh. Certainly then it is vainly, and without reason, that some do imagine. His body is offered still to this day, for the reconciling of sinners unto GOD. It's by death, Rom 6.9. that He hath reconciled us, saith St. Paul; And being now raised from the dead, He dyeth no more, saith he elsewhere.

But I come to the third, and last article of our Text, wherein the Apostle saith, that it is to make us holy, and without spot, and unreprovable before Him, that GOD hath reconciled us, by the death of His Son. It is strictly in the original, to present us, or to make us stand, and appear, before Him holy, without spot, and unrepro­vable; which hath given occasion to some of our Expositors to referr these words also, to our Justification before GOD; as if the Apostle meant, that He made our peace, and abolished the enmity, to the end that being purified by the vertue of the Sacrifice of His Son, and clothed with His righteousness, by faith, we might appear before the Tribunal of His grace, without condemnation, and without confusion. But nothing compelleth us to pitch on this: It is much better, in my judgment, to understand it of our sanctification, than of our Justification. First, because the words themselves agree much better with it; the Scripture (as you know) ordina­rily expressing, the gift of Regeneration, by the word, Holiness; whereas it useth the word, Justifie, or pardon of our sins, and not imputing them unto us, when it would signifie the first benefit of GOD, which we obtain, by the imputation of the righ­teousness of CHRIST. Secondly, because the Apostle having already represented it unto us, in those words, that GOD hath reconciled us, by the body of the flesh of His Son, by death, which do signifie, that He hath received us into favour, pardoning us all our sins, as we have explained them; it seems needless, to repeat the same thing again. In fine, because both St. Paul, and the other sacred writers, are wont, to joyn those two gifts of GOD, our Justification, and our Sanctification, together, as two graces, that are inseparable, and never go, one without the other; so as having spoken to us of the one, it was not only convenient, but also in some sort necessary, 1 Cor. 1.30. 1 Cor. 6.11. he should annex the other; just as elsewhere, having said, that CHRIST is made unto us righteousness, he immediately adds, and sanctification; and again in another place, where having touched the filthiness of the former life of the Corin­thians, as here that of the Colossians, he saith, But ye are washed; but ye are san­ctified. Here the Apostle doth not only knit these two graces together: but more­over sheweth us, the order, and relation which they have, the one to the other; that the second, to wit, Sanctification, is the end of the former, that is, of Justifica­tion. He hath reconciled us (saith he) by the death of His Son, to render us holy, without spot, and unrebukable before Him. The Scripture teacheth us the same thing in divers other places; as in St. Luke, where Zachary saith, that GOD shew­eth us mercy, and delivereth us out of the hand of our enemies, that we might serve Him without fear, in holiness, and righteousness, before Him. And St. Peter, in his first Epistle. Luk. 1.74, 75. 1 Pet. 2.24. CHRIST, (saith he) hath born our sins, in His own body, on the tree, that we being dead to sin, might live unto righteousness. And our St. Paul, [Page 101]that JESƲS CHRIST dyed for all, that they which live, 1 Cor. 5.15. might not henceforth live unto themselves, but unto Him, who dyed, and was raised again, for them; and elsewhere again, that CHRIST gave Himself for us, Tit. 2.14. that He might redeem us from all iniquity, and purifie us, to be unto Him, a peculiar people, addicted to good works; and in another passage, altogether like that, which we are upon. Eph. 4.5. He loved the Church, (saith he) and gave Himself for it, that he might sanctifie it, have cleansed it, by the washing of water, by the word; and might present it to Himself a glorious Church, having neither spot, nor wrinkle, nor other such thing: but that it might be holy, and unreprovable. I insist upon this point; because it is of exceeding great im­portance. First, you see by it, what the dignity of Holiness is. For since the end, of necessity, is always more excellent, than the means, which are used to compass it; it is clear, than sanctification, being the last end, of all the things, that the LORD employs for our salvation, is the greatest, and most excellent, of all His graces. And so you know, St. Paul positively declares, that Charity (which is for sub­stance, no other thing but sanctity) is more excellent, than either, faith, or hope; and he proves it, because neither the one, nor the other of these two vertues shall have any place in Heaven, as being but means, and helps, for our conducting thi­ther; whereas Charity, as the last, and highest perfection of our being, shall eter­nally remain. Secondly, from hence appears, how much carnal Christians do de­ceive themselves; who pretend to salvation, without sanctification. Wretched men, what do you? Your pretention is a vain Chimera. You pursue an impossibi­lity. For that salvation, which you do desire, is nothing for the main, but that very holiness, which you do refuse. Both that faith, and those other qualities, which, as you say, you have, serve only to sanctifie men; Without this they are unprofitable things. Suppose then that you have them; if they do not change you; if they do not fill your heart, with love to GOD, and with charity towards your neighbour; in a word, if they render you not, holy, they will advantage you nothing. So far will they be, from giving you immor­tality; that they will aggravate your misery; and sink you deeper into the abyss of death. Never believe, that GOD gave us His own Son, clothed Him with a body of flesh, delivered Him up to the death of the Cross, that He reconci­led us by such precious blood, and wrought all these grand wonders, which ravish Heaven, and Earth, that He might acquire us the priviledge to sin freely; For, far be it from so wise, and so holy a Deity, to be thought to have ever had, such an extravagant, and infamous a design. He hath laid forth all the mar­vels of grace, and love upon us, that He might restore His own image in our nature; that He might abolish sin out of it, and transform us into new creatures, pure, and holy, and in some sort like Himself, and His Son, in this respect. I confess, the description, which the Apostle here giveth us, of this grace of GOD in us, is high, and magnifique; and that it seems, to surmount the reach of believers, while they are in the present life. For of which of them, can it be truly said, while he remains in this world, that he is Holy, and without spot, and unreprovable before GOD? But to this I answer, first, that neither doth the Apostle affirm, that this great work of the LORD's in us, is compleated in this life; He sheweth us only what His purpose is; and what the end of His grace; and how good, and glorious, that holiness is, where­with He will cloath us. For if we be truly His, He will not leave us, till He hath made us such, as the Apostle's Text importeth, even holy, without spot, and unreprovable. Secondly, I say, that though the highest degree of sanctification, in this life, be much beneath that, which shall adorn us in the next; and that in comparison of it, the same is defective, yet it fails not of being true, and of having all its parts, though in a weak degree. It is sincere, and without hypocrisie, and such in summ, as the words of the Apostle, in some sort, agree to. For true believers, while here below, do put off the habitudes of vices, and put on those of Christian vertues; by reason whereof, they are justly called holy; though, through infirmity, there slip from them somtimes, some actions contrary thereto. They are washed, from those foule and ugly spots, that yerwhile deformed their [Page 102]whole life; and an adversary connot note, or reprehend ought in their deport­ments, that is contrary to the profession they make of the Covenant of grace. As for what the Apostle addeth, that they are such, before GOD, it is only to signi­fie that their piety is true, and real, not feigned, nor dissembled; that it is not a mask, which cheateth the eyes of men: but a disposition of heart, which GOD discerns within them, as men do behold, the evidences of it without, upon them; in the same sense, that St. Luke said of Zachary, and Elizabeth, that they were both righteous before GOD. Lo there, Beloved Brethren, what we had to say to you, upon this Text.

The rigour of the season obliging us, to conclude this action; I will only touch at, in a word or two, the uses we should deduce from it, for our edification; re­ferring it to your diligence, to dilate each of them; and above all, to reduce them carefully into practice. Remember, first, the miserable estate, wherein you were, before GOD prevented you by His grace; and think, that it is to you also, the Apostle saith, ye were somtime estranged, and enemies in your under­standings in wicked works. For our ancesters, before the Sun of Righteousness shone on these countries, were in such a condition, as the Colossians, or rather a worse. Our Fathers were Hittites, and our Mothers Amorites, living in the darkness of Paganism, serving an Hesus, and a Belenus, and a Tautates, and I know not what other vanities; sacrificing men to them, and weltring in the filth of the most infamous vices. Being, by the great benignity of GOD, drawn out of this gulf; we were yet cast into another; in which, under other names, we committed the like crimes; adoring an insensible, and inanimate thing; and bending down our selves before wood, and stone, and dumb images, and giving to a mortal man, the glorious names, which belong only to the Son of GOD: being corrupted, both in our thoughts, and in our deeds. These faults were so much worse, than the former, by how much less ignorant we were of our master's will, than we had yerst been. Admire next, the goodness of GOD, who seeing us in this abyss, though our ingratitude, and rebellion merited His heaviest avenges; yet had pity on us, and visiting us in His infinite mercies, hath recon­ciled us, by the body of the flesh of His Son, through His death. He hath sent to us Epaphras's, as He did to the Colossians, Ministers of His word, who have made the voice of Paul, and of the other Apostles to resound among us. He hath purified us, and washed all our filth in the blood of His CHRIST. He hath bedewed our hearts therewith, and abolished the enmity, and extinguished the hatred, and re-united us unto Himself; communicating to us the Divine body of His Son, nailed for us to the Cross, the source of our salvation, and the treasury of all the good things of Heaven. His death hath been our life; and His malediction our benediction. Acknowledge we this great goodness of our GOD, with a pro­found gratitude. Give we Him the glory of all the good that may be in us. If there be any light in our understandings, any peace in our consciences, any pureness in our affections, any rectitude in our ways, bless we the kindness of this Soveraign LORD, who hath vouchsafed to illuminate us, to reconcile us, and to cleanse us. Without this favourable beaming forth of His grace, we should be yet strangers, and enemies, in the bondage, and darkness of Aegypt, or under the yoke and in the captivity of Chaldea. Make we use now of the benefits, He hath con­ferred on us. Let us abide fastned to Him, so as nothing may set us at distance from Him. Love we Him fervently, and serve Him diligently, lest we become yet again His enemies. Let those understandings, which were somtime the heads of that wicked war, we made against Him, religiously maintain that holy, and happy Peace, which He hath vouchsafed to conclude with us. Banish we thence all thoughts of rebellion. Have we still before our eyes, that sacred flesh, which the King of glory was clothed with, for us; the blood, wherewith He purchased our peace; the death He underwent, to bring us in again, with GOD His Father. Let us not prophane a blessing, that cost Him so dear. Imitate we also His good­ness. Treat we our neighbours, as He treated us; If they avoid us, let us seek to them. For we also were enemies to GOD, and warred against Him, when He [Page 103]called us to the communion of His grace. Above all, remember we, that the end of all the miracles, GOD hath done, on our behalf, is to make us holy, without spot, and unreprovable before Him. Let not us betray so admirable, and so reasonable a design. Let us not frustrate so good, and so merciful a LORD, of His intentions. Dear Brethren, I might here make large complaint of the profaneness of some, of the loosness of others, and of the faltrings of us all, who labour after nothing less, than that high, and accomplished sanctifi­cation, to which GOD calleth us: but I had much rather end with entreaties, than with complaints, and do conjure you in the Name of the LORD, and by your own salvation, that you would judge your selves, and that renouncing all the faults of the time past, all the impieties, and lusts of this world, ye would live henceforth soberly, righteously, and godly; and keep your selves holy, pure, and unreprovable, to the glory of GOD, the edification of men, and your own salva­tion. Amen.

THE XII. SERMON.

OUr LORD JESUS CHRIST, in the Gospel according to S. Matthew, telleth us of two sorts of people, which hear His Doctrine, and frequent His School; the one, they that put His words in practise, that is, those, who embracing the Gospel with a true and lively faith, do render Him the obedience He demandeth of them; the other, they that hear, but put not in practice what He saith unto them, that is, those, who giving but little or no be­lief to His Divine truth, take no care to perform what He commands, but con­tent themselves with a vain outside Profession, and are not inwardly affected and changed, as they ought to be. He compares the former, to a wise and prudent man, that hath built his house upon a Rock; and when the rain fell, and the floods came, and the winds blew, and beat upon that house, it fell not for all this; for it was founded upon a Rock. But on the contrary, he compares the second sort, to a foolish man, that built upon the sand; And (saith he) when the rain fell, and the torrents came, and the winds blew, and smote upon this house, it fell, and the fall thereof was great. Dear Brethren, this is an excellent Parable, and worthy to be deeply engraven on the hearts of the truly faithful. For it shews us, first, That to have part in the LORD's salvation, it is not enough to call Him our Master, and make Profession of His Discipline. They that have but this, will fall sooner or later, and be infallibly ruin'd. Secondly, It further teacheth us, That it sufficeth not to have begun, except a man do presevere to the end, without ever giving back. And lastly, It declares to us, what the cause is, both of the perseverance of some, and of the revolting and fall of others; those that are founded on the rock, do stand firm, and resist the scandals, with which the Devil and the world do combate the truth; those that are built only on the sand, are easily born down, even at the first assaults which the adverse powers make upon them. This Doctrine S. Paul yerst represent­ed to the Colossians in the Text, we have now read to you. In the words foregoing, as you heard in its place, he did set before their eyes, the wonders of the love of GOD, which had been gloriously shewed upon them by JESUS CHRIST their Saviour, who had called them to His Communion, and of strangers and ene­mies, as they were, made them friends of His Father, reconciling them by the body of His flesh, through His death, to render them holy, without spot, and unreprove­able before Him. But the Apostle knowing, there were Seducers and deceitful workers among them, who laboured to turn them away from the purity and simpli­city of the Gospel; that they might be preserv'd from those mens poysons, he now advertiseth them, that this great salvation whereof he had spoken, could not be [Page 105]assured to them without perseverance. For qualifying, and in some sort, correct­ing His simple and absolute assertion, That GOD had reconciled them to Himself; he addeth the condition, upon which this Divine grace was promis'd them. If indeed (saith he) you continue in the faith, being founded and firm, &c.—This Lesson, my Brethren, is no less necessary for us, than it was erewhile, for the Colossians; since the floods, the winds and storms, that were then raised against the Edifice of their faith, do in like manner at this day, beat upon ours; divers deceitful workers, both without and within, endeavouring to overthrow it. Take we therefore this sacred Preservative against their malice, which the Apostle here giveth us; and that we may the better make our profit of it, let us meditate in order, the three particulars which his Instruction containeth. For, to confirm the Colossians in per­severance, he sheweth them, first, The necessity, and the manner of it, in those words, If indeed you continue in the faith, being founded and firm, and be not moved away from the hope of the Gospel which you have heard. Secondly, He sets before them an excellent Argument, of the truth of that Gospel which they had heard; to wit, That it was preached in all the world. And lastly, He further alledgeth a second proof of its verity, taken from his own Ministry; of which (saith he) I have been made a Minister. These are three points we will handle, if it please GOD, in this action; noting briefly upon each of them, what we shall judge most proper for our Edification and Consolation.

As for the first, the Apostle explains himself about it in those terms, If indeed ye continue, &c.—Where you see, he lays down first, [As Above.] That Faith is the means by which we enter into possession, and use of the good things of OOD, which He promiseth us in His Son. The old Covenant had also its good things; but the condition, which it required of men, for their obtaining the same, was quite dif­ferent. For it demanded of them an exact and perfect obeying of the Law, and upon any failure of an entire accomplishing of the same, threatned a curse, leaving the sinner no hope of life at all: according to that dreadful clause, Do these things, and thou shalt live; and, Cursed is every one that doth them not. But the Gospel, beside that the good things which it sets before us, are much greater, and more Divine than those of the Law, differs moreover from the Law, in this especially, that it demands of men, for their having them, nothing but Faith Only. 1 alone; ac­cording to the sentence of our LORD, GOD so loved the world, that He gave His only Son, that whosoever believeth in Him, should not perish, but have everlasting life. This the Apostle sheweth us here with much clearness; when having said, That GOD hath reconciled us to Himself, by the body of the flesh of His Son, to render us spotless and unreproveable; he addeth, If indeed ye continue in the faith. This Connexion of the two parts of his Discourse, doth evidently infer, that it is Faith, which makes us to have part, in the Reconciliation and Peace of GOD, and in the holiness which is by the Gospel. So likewise you know, that in a multitude of other places, the Scripture informeth us expresly, that it is by Faith we are justified, and have peace with GOD; and that it is by Faith, our hearts are purified. Faith is the means of our union with GOD; it is the root of our Charity, and the Source of our comfort; and in a word, the only cause of our felicity. For as a Medicine, how excellent and healthful soever it be, does no good, save to those that take it. So the LORD's Redemption, and the vertue of His Sacrifice, how great and infinite soever, though able to heal all our sins, and to give us Eternity, yea, not us alone, but to all the men in the world; yet not­withstanding, will communicate none of those benefits to us, except we receive it by Faith. It is Faith that applies it to us, and sheds abroad the efficacy of it, into all the parts of our nature. But because very many deceive themselves in this matter, and take that for true Faith, which hath but the shadow and name of Faith; the Apostle telleth us, that to have part in the salvation of JESUS CHRIST, our faith must be constant, and such as we do abide, and persevere in. For as in Games and Combates for Prizes, none are crowned but they that hold out to the end: So in the heavenly Lists or Race, GOD glorifieth them only, which run with constancy, home to the mark. Those that turn aside, or stop in the midst of the course, lose their labour; according to that the LORD [Page 106]did declare, Whoever shall persevere to the end, shall be saved. And therefore the Apostle in another place, assuring himself of the Crown, among other causes on which he grounded this assurance, [...] Tim 4 7. saith particularly, That he had kept the faith. Whence appears, that there are two sorts of persons which shall be excluded from the salvation of GOD, purchased by the merit of JESUS CHRIST. First, all the rebellious and unbelieving, that give no faith to the Promises and Declara­tions of the bounty of GOD; as our Saviour said, He that shall not believe, shall be condemned; Mark 16.16. John 3.36.He that disobeyeth the Son, shall not see life: but the wrath of GOD abideth on him. Secondly, they that believe, but it is for a time only; such as abide not in the faith, but having receiv'd it at the beginning, afterwards quit and reject it. Whether it be, that the scorching heat of persecution doth dry up and consume the tender bud: or the overflowing irruption of pleasures, or of worldly affairs, doth carry it away: Whether it be, that the cares of covetousness or ambition do suffocate it; or the deceitfulness of error, and the hand of false Teachers, do pluck it up out of their heart. The Apostle therefore requires of the Colossians, that to the end they might partake of the salvation of GOD, they not only have faith, but do persevere in it. If indeed (saith he) you continue in the faith.

Yet this is not all; he willeth moreover, That they be founded and firm. I grant, it seldom happens, that this vain and feeble faith, which consists only in a naked profession, and some slight movings of heart, doth endure to the end in those that have it. Scandal or tentation most commonly plucketh off their mask, and openly carrieth them out of the fellowship of the Church. Yet it seemeth not impossible, but they may continue, even to the last, in this estate. As a little chaff may abide in the floor, if the wind blow not: So there is some probability, that these same persons, in like manner, may remain mingled with the truly faithful even until death, if persecution or offence do not fasten on them. But suppose that this do happen, for all that, they shall not be saved; because the faith they have, and in which they will have persisted, is a nullity; to which GOD hath promis'd nothing; its the shadow, and the Idol; not the substance and reality of faith. Whence it follows, that as chaff, though it remain in the floor, yet is not lock'd up in the Granary with the Wheat, but left out or burned, as an useless thing. So likewise these people, that have but this vain faith, suppose they do abide in GOD's floor, that is, in the external Communion of the Church unto the end; yet shall not for all this, enter into His heavenly Garner, that is, His Kingdom; but be excluded thence, and rejected, as having no lot or portion with true Believers. They will think it fair to alledge, that they have lived in the Church of CHRIST, that they have, perhaps, even prophesied and cast out Devils, and done wonderful works in His Name; the LORD will openly tell them, I never knew you, Depart from me, ye that make a trade of iniquity. Mat. 7.22.23. The Apostle therefore, to shew that he speaks of per­severance, not in this vain shadow of faith, but in true faith, doth not simply say, If ye continue in the faith, but addeth, being founded and firm. If the Hypocrite, or the Temporary, do continue in the Profession, or in the rudiments of Piety; it is not, because they are founded, but because they are not tempted; as a woman that remaineth chaste, only for not having been sollicited to evil. They ow their perseverance to the enemies favourableness, and not to their own firmness. This false constancy may deceive a man, who seeth but the outside, and the event of things. But it cannot deceive GOD, who knoweth the inside of it, and who soundeth hearts, and judgeth of things, by what they are; not by what they ap­pear, or by the events they have. The Apostle therefore willeth, that for partaking of His salvation, we have true perseverance; and do continue in the faith, not simply, and in any sort whatever; but through, being founded in it, and firm. GOD doth save such only. It is but for them, that He hath prepared His Kingdom. The former of these two words, here used by the Apostle, is taken from build­ings, which being founded deep in the earth upon a rock, are firm and solid, and of proof against time and storms; whereas buildings which have no foundation, or but on sand, are feeble and unable to resist the shock. The LORD made use of this same comparison in the Parable we touched, at the beginning; and He re­ [...]ects on it too in that famous promise, which He made S. Peter, of building His [Page 107]Church, in such manner, on the stone, that the gates of Hell shall not prevail against it. The other word which the Apostle useth, hath the same meaning, and proper­ly signifies in the Original, a thing in such a settlement, as 'tis difficult to move and stagger it: A thing that is fixedly seated and placed, and neither branleth nor changeth. This is the settlement of true Believers, who shall have part in the sal­vation of GOD. Their faith founded on the Eternal Rock, JESUS CHRIST their Lord, seated and placed upon this immovable Basis, abideth firm, and not to be shaken. The torrents and the winds do shock it in vain; the tempests and the floods may beat upon it, they cannot overthrow it.

Upon this Doctrine of the Apostle, we shall raise two Observations. The first is, That the faith of those who persevere in the sense he intendeth, doth differ from the faith of them, who revolt, not only in the event, for that the one faileth, and the other persisteth and abideth: but also in the nature of the thing it self. For the one are founded and firm; and the others are not so. Who sees not, that there is a great difference, between a house which is well founded, and an house which is but built upon the sand. JESUS CHRIST and His Apostle ex­presly declare, that such as stand are founded; and that such as fall, are not. Cer­tainly then, the faith of the former is quite different from the faith of the latter; and this different success of the one, and the others, in that the one do fall, and the others bear up, doth indeed discover to us the difference which is between them, but doth not make it. It is the effect of it, not the cause; an argument of it, not the original. The same thing appears also, from the comparing of the one elswhere to wheat, and the others to chaff, The wheat is not wheat, because it abideth in the floor: but clean contrary, it abideth in the floor, because it is wheat; and in like manner, the chaff becomes not chaff, because it goeth out of the floor; but on the contrary, it goes out thence, because it was chaff. This diversity of events, doth evidence the weightiness and firmness of the one; and the levity of the other. Even such is the case of true Believers, and such as are but temporary. Persecution and offence do not make the difference which is seen between them, when the former do retain the Gospel, and the others quit it. This event only sheweth, that the one were GOD's wheat, and the others but chaff; according to what S. John saith of Apostates, They went out from us, because they were not of us, 1 John 2.19. that it might be made manifest, that all are not of us. The same is to be further seen evidently in the Para­ble of the Sower, where the LORD saith expresly, Mat. 13.13, 19, 21. that he that persevereth had heard the word, and understood it, and receiv'd it in an honest and good heart. Whereas He saith of them who do revolt, that one heard, but understood it not; another had no root in himself: An evident sign, that their disposition was diffe­rent at first, before the perseverance of the one, and the fall of the others. Whence appears, how impertinent the Argument is, which our Adversaries draw from the Apostacy of the latter, to prove that the faith of the former may fail; and on the contrary. For if the wind carry away the chaff, it doth not therefore follow, that it shall also bear away the corn; and if the storm beat down an house that's planted on two or three stakes, it is not to be said, it may do as much to an House that's founded on a rock. If the blade that shoots forth, and grows up suddenly in the sand, without any bottom, happen to wither at the first extreme heat that smites it; this implieth not, that the like may betide the corn which is deeply rooted in a good and fertile soil. The other point which we have to observe is, the assurance of true faith, excellently represented here by the Apostle in these words, which are full of a singular Emphasis, If you continue in the faith, being founded and firm; contrary to what is taught in the Church of Rome, that faith is in a continual agi­tation, so as a Believer can have no assurance, that he is for present in the state of Grace, and much less yet that he shall persevere in it for the future. In Consci­ence, can it be said of these people, as the Apostle saith here of the LORD's true Disciples, that they are firm and founded? How may it be, seeing they incessant­ly float in doubt and uncertainty? and are miserablely in suspence between the hope of heaven, and the fear of bell? I pass by that other error of theirs, which is yet more contrary to the Apostle's Doctrine, namely, their maintaining that the choicest faith may fail. If it be thus, how can it be affirm'd, that those that have it, are founded and [Page 108]firm? Let us then hold fast the truth that's taught us here, and in divers other places of Scripture, to wit, that true faith abideth always; and being founded on the Merit, and the Death, and the Intercession of JESUS CHRIST, doth ne­ver fail. The wind makes but the chaff to fly away: it prevails not upon good grain. It overthrows only the trees that are feeble, and ill grounded. It leaveth in their place, those that stand upon good and deep grown roots. And as an Ancient sometime said, Tertul. de Paersc. We may not account them prudent or faithful, whom He­resie hath been able to change. None is a Christian, but he that persevereth to the end.

But I return to the Apostle, who for the fuller Explication of this firm, and not to be shaken faith which he requireth in us, for the obtaining of salvation, addeth further, And if ye be not moved away from the hope of the Gospel. Justly doth he joyn Hope unto Faith, these two virtues being so straitly link'd together, that they mutually succour each other, and one cannot be had or lost without the other. For first, Hope is the suit of faith, expecting with assurance, the fruition of the the things that we believe; so as when the perswasion that we have of them, comes to totter, it is not possible, but the hope which was founded on it, must come to ruine. Again, in the combats which we sustain for the faith, hope is one of our principal supports: while it is firm and vigorus in us, it repelleth without dif­ficulty, all the strokes of the Enemy, opposing to the fear of the evils, wherewith he threatneth us, and to desire of the good he promiseth us, the incomparable ex­cellency of the glory and felicity which we look for in the other world. He that hopes for heaven, cannot be tempted by the paintings and appearances of the earth. For this cause, the Apostle in another place, compares hope to an Anchor, which penetrating within the vail, fastned and grounded in Heaven, holdeth our vessel firm and steady, amid the waves and agitations of this tempestuous Sea, whereon we sail here below. And it's this, in my opinion, which the Apostle aims at here, that the faithful might be established in the faith, he willeth them, to have still in their hearts, the hope of heavenly bliss, and never to suffer this Sacred and Divine Anchor to be taken from them. They are in safety, while it holds them fast. But for the better expressing it, he calleth it peculiarly, The hope of the Gospel; that is, the hope which the Gospel hath wrought in us: the expectation of those good things which it promiseth. And so, you see, he referreth Hope to the Gospel, as to its true and genuine object. All the hopes that we conceive from other grounds, are vain and failing. There are none but those which embrace the promises of JESUS CHRIST, that are firm and solid; and such as never confound them that wait for them. The Gospel promiseth us, first, the entire expiation of our sins, and the peace of GOD in JESUS CHRIST His Son. They therefore that seek this benefit in the Ceremonies and Shadows of the Law, as the Galatians somtime did, and the false Teachers, who would have seduced the Colossians; or that seek it in their own merits, and the merits of Creatures; they all, I say, and all that are like them, let themselves be carried away from the hope of the Gospel. Then again, the Gospel promiseth us eternal life in the heavens, by the grace of GOD in His Son. Those therefore quit the hope thereof also, who seek their felicity either in the, earth or in heaven otherways, than by the sole mercy of the LORD. Whereby it doth appear, how very pertinently S. Paul doth recommend this hope of the Gospel unto the Colossians. For in the combat wherein they were engaged, it was sufficient to preserve them from all the attempts of the Impostors. What have I to do (saith this Hope) with the observation of your Disciplines, or the quirks of your Philo­phy; since I abundantly have in my Gospel, all the good things which you vainly promise me? But because it is ordinary with false Teachers, to abuse the name of the Gospel, and to give it to the Fopperies and Vanities which they preach; S. Paul to put the Colossians out of all doubt and ambiguity, indicateth expresly to them, what this Gospel is of which he speaketh, That (saith he) which you have heard, namely, of Epaphras, who had preached it among them, and to whom he gave be­fore an excellent Testimonial for fidelity and sincerity. I mean (saith he) the Go­spel which you receiv'd at the beginning, from the mouth of true Servants of GOD, and not these vain and dangerous Doctrines, which evil workers would make to [Page 109]pass with you for the Gospel of CHRIST, though they be nothing less then so. But to confirm them the more in the faith, he sets before them in the second place, an excellent encomium of the Gospel, which containeth a clear proof of its truth, saying, That it is the Gospel which was preached to every creature under hea­ven. It is not the Doctrine which these false Apostles sowed here and there in some out quarters, whispering, and privily advancing the same among light and unstable spirits. It is the true Word of the Son of GOD, which had been proclaimed through the whole Universe, by His command, and according to the Oracles of His ancient Prophets: That Word, which going forth from Jerusalem, did spread its self every way in a very little time; and being accompanied with the power of its Author, made it self be heard and believed in all the Provinces of the ha­bitable earth, in spight of the contradictions of Hell and the world. His asser­tion, that the Gospel was preached to every creature which is under heaven, may be expounded two manner of ways; but both of them amounting to the same sense. First, by a Figure, very common in Divine and Humane speech, the word Creature may be taken for Man, the noblest and most excellent of all the Crea­tures. And the LORD had so used the word before in the same matter, when He commanded His Apostles to do what S. Paul doth magnifie in this place. Go ye forth (said He to them) into all the world, and preach the Gospel unto every creature: Where it is evident, that by every creature, He understandeth men, who alone are capable of hearing and receiving what is preached. In this sense, when S. Paul saith, that the Gospel was preached to every creature; it is as much as if he had said, to all mankind, and among all sorts of men; agreeably to what he saith here a little after, speaking of himself, that he admonisheth every man, Col. 1.28. and teacheth every man in all wisdom. Secondly, these words, To every creature, may in my opinion, be taken also, as signifying, in all the world; and this the rather, because it is literally in the Original, in all the creature, with the Article the, and not simply, to every creature. Now that S. Paul sometimes useth this term, the creature, to signifie the world, this great body and collection of all things which GOD hath created: this is manifestly to be seen in the Epistle to the Romans, where he saith, Rom. 8.19, 20, 21. That the great and ardent desire of the creature waiteth for the manifestation of the children of GOD; and again, That the creature was made sub­ject to vanity; and more a little after, That all the creature groaneth and travelleth in pain together until now, where it is clear and confessed by the greatest part of Interpreters, that the creature, signifies the world; and our Bibles to make us un­derstand it the better, do change the singular number into the plural, rendring it (les creatures, and toutes les creatures) the creatures, and all the creatures; where­as the Original readeth simply, the creature, and all the creature. Taking it thus therefore in this place, when the Apostle saith, the Gospel was preached in all the creature which is under heaven, he meaneth, in all the world wherein we dwell; wherein GOD hath seated mankind beneath the heavens. I will make no stay here now, to shew you how it might be truly said in S. Pauls time, that the Go­spel of our LORD was then preached to all mankind, or in all the habitable world; or how this event is a clear and solid proof of its truth. We have already heretofore handled, both the one and the other of these two particulars, in expound­ing (if you remember) the sixth Verse of this Chapter, which affirmed, that the Gospel was come unto all the world. Upon that Text, which signifies no other thing than what the Apostle saith here, namely, that the Gospel hath been preach­ed in all the creature which is under heaven: We shewed first, by good and irrefra­gable testimonies of Ancient Writers, both Christian and Pagan, that the heaven­ly Word had been preached within the Apostles days, in all Countreys then known either to Greeks or Romans, and receiv'd for the most part with fruit; so as taking the word World (according to the stile of all Languages) not simply and ab­solutely for all the parts of the Terrestrial Globe, but only for those which at that time were known to men, and which they understood to be inhabited; it might be said with truth, and without any over-reaching Hyperbole, as S. Paul de­clareth here, that the Gospel had been preached in all the creature which is under heaven, that is, in all the world. And in the second place we proved, both by [Page 110]the importance of the thing it self, and by the respect it hath to the Oracles of the Old Testament, which had predicted it many ages before its event, that this so swift, so sudden, and so admirable running of the Gospel through all the world, in so few years, is a certain and infallible evidence, of the verity and divinity of this holy Doctrine, obliging consequently, both the Colossians heretofore, and us at present, to hold fast, and persevere in the faith which we have given to it, without suffering our selves to be ever mov'd away from it, either by the cheat­ing arts of false Teachers, and their crafty Seducements, or by the Threatnings and Persecutions of the world. These things having been heretofore largely de­duced and opened to you, lest the repition of them should be irksome, I will pass to the third head of our Text, wherein the Apostle sets before the Colossians another Character of true Christian Doctrine, to wit, that it is the Word, the Ministery whereof was committed to him. It is (saith he) the Gospel, of which I Paul have been made a Minister.

He opposeth his heavenly call, to the temerity of the false Teachers, who ran without having been sent; and preached not what Heaven commanded them, but what earth inspir'd them with; their impulsions and instructions being from flesh and blood, and not from the LORD JESUS. It was otherwise with Paul; all the faithful knew him to have been called from heaven, and suddenly changed by the efficacy of Divine power from a Wolf into a Pastor; made an He­rald and witness of the Gospel, immediately by the LORD JESUS, instruct­ed in His miraculous School, illuminated and consecrated by His Spirit. Who could doubt, but that it was from the mouth of this holy man, that the Mysteries of GOD should be learned; and that what was contrary to His Doctrine, ought to be judged false and vain. I confess, his Mission was extraordinary and miraculous, and is not to be made a precedent for others. Yet notwithstanding what he here saith of it, affordeth us two Instructions, which reach all Pastors generally. The first is, that they should never intrude themselves into this Sacred Office, if GOD call them not; so as they may say with good conscience, as Paul doth in this place, that they have been made Ministers of the Gospel. It is true, JESUS CHRIST now speaketh not to men from heaven, as He yerst did to S. Paul, to call them unto His work. But so much He doth, that He maketh us perceive His will; first, by the moving of His Spirit within us, which never faileth to incite us to His work, when GOD calleth us thereto: and secondly, by the voyce and authority of His Church, that is to say, of His faithful people, to the Body and Community of whom, He hath given the power to apply the right of this Ministry to such as they discern meet for it; as the examples of the primi­tive Church, registred in the Book of the Acts, and elswhere do shew us. And as for Ordination (as it is called) which is done by the Imposition of the hands of other Ministers already established, I confess it also ought to intervene for the compleat­ing and crowning of the call; accordingly you see it is seriously practised among us: But I add, that it is not yet so absolutely requisite, but that in case of ex­treme and invincible necessity, as in places and times, when there are no true Mini­sters of JESUS CHRIST found to give it, the call of the Church, that is, of a body of faithful people, may suffice to a valid instituting of a Pastor; the per­son supposed, to have the ability and inclination requisite for such a charge. The other particular that we have to learn here is, That all Pastors, of what rank soever they may be, are Ministers, and not Masters of the Gospel. It's the title which the Apostle here assumeth, according to the Declaration he makes elswhere, that he hath no dominion over the faith of believers; 1 Cor. 1.24. but is an helper of their joy. The duty of a Minister is to propose, what hath been committed to Him; what he hath received of the Master. If he go beyond it, and will have his own will, and his private imaginations bear sway, he is no longer a Minister; he doth the act of a Master; and consequently sets up a tyranny, since the Church neither hath, nor can have any lawful Master, but JESUS CHRIST. This, dear Brethren, is th [...] which we had to deliver, upon this Exhortation of the Apo­sile to the Colossians. Make account, that it is to you also he directs it. Amid the scandals which Satan casteth in the way of your faith, and the temptations [Page 111]he offereth to turn you out of it, have still in your hearts, and in your ears this Sacred voyce, that says aloud from heaven to you, Continue in the faith, being founded and firm, and be not moved away from the hope of the Gospel, which ye have heard, and which hath been preached to every creature under heaven, whereof I Paul have been made a Minister. Oppose the authority of this Divine com­mand, to the Seducements and illusions of the world; to the flatteries and babble of Sophisters; to the suggestions and lusts of the flesh. From what Coast soever, counsels contrary to it do come, whether from within, or from without, judge them impious and abominable. And blessed be GOD, who hitherto so settled you in the belief of His Word, that neither the forcible attempts of open Enemies, nor the fraud of false friends, hath been able to remove you at all. But dear Brethren, it is not enough to have stood fast hither­to. There must be preparing for more combats to come after those that are past. For we have to do with Enemies, with whom we must look for, nei­ther peace nor truce. They will be still setting on work, one Engine or other; and if repulsed on one side, will not fail to attaque us immediately on an­other. Be we therefore, in like manner, still upon our guard. Let us have no less zeal and constancy for our our preservation, then they have rage and re­soluteness for our ruine. Fortifie we our faith daily. Arm it with Armor of proof. Found it on the Eternal Rock, and so fasten it, that nothing may be able to pluck it out of our hearts. To this purpose, let us continually read and meditate that heavenly Word, whence we have drawn it. Let us fill our souls with this Divine wisdom, and render it familiar to us. Let us instruct our youth in it. Let us make it to abound on all hands among us. Let it be the matter of our mutual entertainments, and the most usual subject of our co­gitations. For as an ancient yer while said very prudently, Chrys. Hom. [...] de Lazaro. ‘The reading of the holy Scriptures is an excellent and an assured Preservative, to keep us from falling into sin; and ignorance of the Scriptures is an huge Precipice, a deep gulf of Perdition.’ In the design of our perseverance, let us particularly make use of the two means which S. Paul here furnisheth us withal: The one, that the Gospel which we have heard, hath been preach'd in the whole world; the other, that it is the same which was committed to our Apostle. It's in the belief of this Gospel, that he would have us abide firm. It's to this faith, that he promiseth the peace of GOD, His Favour, and His Eternity. GOD (saith he) hath reconciled you to Himself, that He might present you ho­ly, without spot, and unreproveable; if indeed you continue firm in the faith, and are not moved away from the hope of the Gospel. From whence it follows, that if we have this Gospel among us, we may certainly assure our selves, that by re­taining it, we shall obtain the peace, and the Salvation of GOD. The only question therefore is, Whether the Doctrine which we have embraced be truly this Gospel or no? If it be, I have no further search to make. I am con­tent to have found what is sufficient for me, that I may appear before my GOD without confusion, and receive of Him life everlasting. But that the Doctrine whereof we make profession, is the same Gospel that Paul preached; the same that he and the other Apostles sowed in the world, and which the world, overcome by the force of its truth, did in the end receive and adore: This, I say, is so clear, that I do not think the Devil himself, as hardned in impudence as he is, can deny it. For the GOD whom we serve; and the CHRIST, whom we adore; and His Merit, in which we trust; and the Worship we give Him in Spirit, and in truth; and the Heaven, we hope for; and the Sacraments we celebrate, and all the other Articles of our Religion, do they not every where appear, in the Books of Paul, and of the other Apo­stles? Are they not to be seen in all the Monuments of these great men, as well in their Writings, as also in the Churches which they planted through the earth? Let us therefore, my Brethren, abide firm in this faith, since it most assuredly is the Gospel which was heretofore preached in all the world, and was commit­ed to S. Paul's ministring. And if those of Rome do alledge to us their Devo­tions [Page 112]and Traditions; let us boldly tell them, that if those things were any part of the Gospel, they would appear in what the Apostles preached; to whom JESUS CHRIST gave the Ministry thereof. And in the mean time, there is not found any one of them in the Sacred Volumes, which they have left us, to be the rule of our faith. Neither the adoration of the Hoast, nor the venera­tion of Images, nor the invocation of Saints departed; nor the other points for which they have Excommunicated us. And herein their Head doth evident­ly discover, how Apostolical he is; to banish those from his Communion, whom S. Paul here expresly declares, to be at peace with GOD, holy and unreprovable before Him. For, to have this happiness, he doth not oblige us to believe or practice this pretended Gospel of Rome. He requireth us, only abide firm in the belief of his, the Gospel which he preached to the faithful, and left in his Epi­stles. In them our Religion is to be seen, full and whole. But not one Article of that which Rome would by all means constrain us to receive. But there is no need we should make further stay upon this matter; the truth of that Doctrine which we embrace being so clear, that no man who understands Chri­stianity, and owns the Divinity of it, can call it into question: And on the other hand, the absurdity of the Doctrine we reject, is so palpable, and so rude­ly beats against the foundations of Reason and Scripture, that it s very difficult for a man, who hath had any taste of the Gospel, ever to yield up his consent to the errors we contest; except GOD have blinded him in punishment of his ingratitude. The great combate which we have most cause to fear, is that of the passions of our flesh. It's these properly that enfeeble faith, that darken its light, that hide the truth from its view, and paint up error. These are the true causes of their change, who desert us; and of the offence of many, that are infirm among us. Experience shews it us daily. And accordingly you see, Matth. 13.21, 22. our Saviour hath advertis'd us of it; having said in one of His Parables, that it is either the fear of persecution, or the cares of this world, and the deceitfulness of riches, that makes the seed of heaven unfruitful in the hearts of men, and obstructs their perseverance. And S. Paul somwhere imformeth us, 2 Tim. 1.19. that they that reject a good conscience, make shipwrack also in respect of faith. When a man is once sold over to pleasure, or avarice, or ambition, it is no wonder, if in the sequel, he disgust the truth, and fall into error. The passage is easie from the one to the other. Besides, the slaves of sin, not finding the contentation of their passions, in the profession of Truth, which is for the most part under the cross; their interest carries them to seek their satisfaction in the world: this gives an huge shake to their minds, and brings them by degres to relish the worlds side and party; as it is natural to us, to believe easily the things we desire. Here therefore it is, dear Brethren, that we must put to our might, and fight in good earnest, if we would con­tinue firm in the faith. Give me a man, that embracing JESUS CHRIST, hath cast off the lusts of the flesh, and of the world, and I will be secure of his perseverance. Take me away the colours, wherewith avarice, and ambition, and vanity, do paint-over error, in the thoughts of the worldly-minded, and I will not fear its seducing of any. Cleanse your Conscience, and your Faith will be out of danger. The Devil, without doubt, made use of his best wea­pons against our LORD; and you know, that having represented to Him, the hunger, and the necessity he was in, he omitted not to spread before His eyes the pomp of the Grandeurs, and riches of the world. It is a wile he still puts in practise; and his Ministers do not forget this piece of his play: they fail not to tell such, as they would destroy, that they will give them won­ders. Faithful Brethren, let us fence our selves seasonably against this tentati­on. Mortifie we in us all the lusts of Flesh and Earth, accustom our selves to a not-dreading the Cross, and the sufferings of our LORD; suffer not the world to dazle our eyes. Look we upon it, as a deceitful shew, unable to content its own adorers. To the false goods, wherewith it feedeth its bond­servants, [Page 113]let us oppose the true ones, which the Gospel promiseth. Let the sweet and noble hope of these, enflame our souls with an ardent desire of hea­ven, and its immortality. Let it sweeten all the bitterness that attends our profession, and make execrable to us, all that tendeth to turn us away from so blessed a design. Courage, Christian; yet a little patience, and you have overcome. Your faith, if you abide firm in it, will open in your heart for the pre­sent, a living spring of such joy, as is a thousand times sweeter than all the pleasures of Worldings: And it shall be crowned one day, with that super­eminent and immortal glory, which the Gospel that you have believed, doth promise to all those, which shall constantly persevere in the Vocation of the LORD JESUS. To whom with the Father, and the Holy Spirit, the true and only GOD, blessed for ever, be all honor, and praise to ages of ages. Amen.

THE XIII. SERMON.

THE Gospel of the LORD JESUS hath many admirable evidences of its divinity, and among them, the sufferings of its Confessors, and Mar­tyrs are, in my opinion, not the least illustrious. For if you seriously con­sider them, you will find, that there never was any doctrine in the world, that drew more persecutions upon its followers; or that inspired them, with so much courage, and resolution to undergo the same; or was, in effect, sealed with such a deal of blood and patience. Other religions, as being sprung from the earth, are welcome there; and the world that well knoweth its own blood, and its own spirit, shews them kindness, and receives them gladly. The alliance also which there is between them, being all of them fruits and productions of the flesh, makes them mutually bear with one another. And if some jealousy at any time, do raise in any of them, some aversion for the rest, this passion seldom carries them so far, as to an open persecution. But as soon as Christianity appeared, they all turned their ha­tred, and their violence against it, as against a Religion, that was a stranger, and of a quite different original and extraction from theirs. Who is able to report the furi­ous excesses of the world against this innocent discipline? and the horrid calamities, to which it condemned the professors of it, banishing them out of all its countries, stripping them of all its honours and possessions; burning them, and massacring them and mercilesly employing its brute creatures, and its elements, against them? Yet these cruelties did not astonish the faithful; They bore them generously, and would rather lose all that was dear to them, even to their very blood and life it self, than renounce JESUS CHRIST. Of so many false religions, as were up in the wind among men heretofore, in the time of Paganism, name but one that was consecrated in such a manner. Of all the sects of Philosophy, which Greece yer-while brought forth, and the old sages so haughtily boasted of, shew me one, that gave its disciples the courage to suffer for it; or was watered with their blood. Indeed I will not deny, but that some persons have been, and still are found to suffer for false religions. But First, this happens not, save when long use, and the superstition of many generati­ons, have authorised the belief of them; whereas the faithful suffered for Christi­anity, at the first springing forth of it, before that the consent of people, or the authority of Princes had strengthn'd it, or any other of such humane considerations made it plausible. Then again, those sufferings for error are very rare, they be the sufferings of some few persons only, one here, and another there, whom vanity or melancholy may push on so far; Whereas Christians suffered by thousands, of all ages, of each sex, of every rank and condition, so as their resolution can be at­tributed to no other motive but their religion. Who can doubt, but Mahometism, and Paganism would have been immediately extinct, if they had been exposed to the like trials? Whereas Christianity was established by them: it flourished [Page 145]in the flames; and the ruder shocks that persecution gave it, the deeper root it took. And this Character is so essential, to this Divine discipline, that in the time of our fathers, when GOD caused it to come forth, once again into publick light, it escaped not the same treatment that it antiently had; nor did it fail to make proof of its truth by the same sufferings, confessions, and martyrdoms which had accompanied its first birth. Hereto I further add, that the sufferings of other religions, when any be, are with constraint and fear, or mixed with pride, and obstinate ferocity, whereas, in those of the Gospel, there shine forth humilty, and modesty; charity, and sweetness; coelestial consolation, and joy. Such, at the erecting of Christianity, were the sufferings of the Apostles, and of their Disciples. For which cause, S. Paul mentions his, here to the Colossians, in pursuance of the design he had to confirm their faith. I now rejoyce (saith he to them) in my suf­ferings for you, &c. — To keep the faith of the Colossians, in its purity, and to secure it from the leaven, which the seducers would mix with it, he represented to them (if you remember) in the precedent Text, two strong arguments of the truth of the Gospel. One taken from its extention, for that it had been preached through all the world in a very little time; whereas the new doctrine, wherewith there was endeavour to infect them, had been heard but here and there in some by corners. The other drawn from the miracles of his own call: for that it was the doctrine, the ministration whereof, our Saviour had authentically and magnificently com­mitted unto him; Whereas He had given no person any order, to preach those traditions, wherewith some would burthen them. But because this was a matter of great importance, he spends the rest of this chapter, in grounding and clear­ing it, shewing by divers means, the truth of His Heavenly call. And first, he confirms it in this verse, by the sufferings which he chearfully and willingly bore, to answer that call; secretly opposing this condition of his, to the condition of the false teachers, who were exempted from the cross, by the profession they made of observing Moses's Law. That I (saith he) am sent of GOD, and a true Mini­ster of His, these great combats which I sustein, and the afflictions which I conti­nually suffer, do evidently shew you. For insteed of fearing them, or being asham'd of them, I rejoyce in them; and it highly contents me to confirm my preaching, with this divine seal of JESUS CHRIST's, even the cheerful bearing of His cross; because I am not ignorant, how necessary this deportment is in His School, where no one lives without suffering; and how profitable it is for His mystical body, that is to say, the Church whom He hath united with Himself, and of whom He hath made me a Minister. This is the summ of what the Apostle delivers to us here, in the matter of his afflictions; and that we may the better understand it, we will consider, First, the manner how he bore them, which he expresseth in these words. I now rejoyce in my sufferings for you; and next in order, the rea­sons of this his rejoycing, taken from the nature of those afflictions, which were the rest of the sufferings of CHRIST, which I do fill up (saith he) in my flesh: and finally the object, or the use of them, in that he suffered them, for the body of CHRIST, which is the Church. These are the three points, that we will explain, the grace of GOD assisting in this action. The Apostles joy in the nature of his sufferings; and the end or utility of them: we will establish and make good the truth of his sentiments, and refute the attempts that error makes, to force out some advantage from his words; the whole, with as much perspicui­ty, and brevity, as we may.

Although it be true in general, that all those who will live godly in CHRIST JESUS, do suffer persecution; yet this is particularly verified in the Ministers of the Gospel; who not content with the single embracement of this profession, do undertake to draw others to it, and guide them in it. This charge exposeth them, more than the rest of the faithful, to the hatred, and violence of the world. S. Pauls's history doth clearly evince it. For he had no sooner received this sacred Ministry; but he saw the Jews, and the Heathen rise against him, as by common agreement. His whole life from that moment was nothing but a Series of afflicti­ons. But the Spirit of Him, who had called him, did fortify him in such a manner, that he susteined them all, not only patiently, and constantly, but even cheerfully, [Page 146]and there was not one of them, of which it might not be said, but that he rejoyced in suffering it. Nevertheless it is evident, that in this place, he speaks of one of his afflictions in particular, and not of them all in general. For his saying, I now rejoyce in my afflictions, doth intimate that he meaneth his present sufferings, those he was in when he wrote this Epistle, and not others that were past. Every one knows the estate he was then in; that he lay a prisoner at Rome, bound in a chain for the Gospel. It is therefore of this persecution that we must understand him. It is this prison, and this chain, and the inconveniences, pain and ignominy that attended them in respect of the flesh, which he signifies by his afflictions. But the question is, how he saith, that it is for the Colossians, he was afflicted? I rejoyce (saith he) in my sufferings for you. It appears not in the history of this perse­cution of his, which we have at large in the book of the Acts, that these faith­ful people had contributed ought thereto; that they had been either the cause, or the occasion of it. To this I answer, that if you exactly consider this sacred history, you will easily find wherewith to resolve this difficulty. For it is evident, that the hatred of the Jews his accusers and persecuters, who raised up this long affliction upon him, was principally caused by that commerce, which this holy man ordinarily had with the Greeks, and other Gentiles, he imparting the Go­spel to them, and receiving them into the communion of the people of GOD, without obliging them to observe the Law of Moses. It was this that particu­larly kindled their passion against S. Paul. They suffered S. James, and divers others of the Disciples, who exercised their Ministry among those of the circum­cision, as you see in the Acts. But as for S. Paul, who taught the Gentiles, and freely communicated the mysteries of GOD to them, him they could not bear; They cry out as soon as they see him, Acts 21.28, 29. Men of Israel help. Behold the man, that teacheth all men every where against the people, and the law, and this place. And they add in particular, that he had brought Greeks into the Temple, and polluted that holy place: imagining, he had caused a Disciple of Ephesus, whose name was Trophimus, to enter in there; because they had seen him in the City. Hereupon the Apostle was made prisoner, by the Captain of the Citadel, and from thence sent to Cesarea, and two years after to Rome. So you see, that the commerce he had with the Gentiles, and the care he took of their conversion, according to the charge given him concerning it from on high, was the true cause that brought all this tedious, and terrible tempest upon him: Since therefore the Collossians were of the number of Gentiles; considering them here under this re­lation, he had reason to say, that it was for them he suffered; it being evident, that he incurred the trouble, he was at that time under; for having opened, by his sacred Ministry, the heavenly Jerusalem, to them, and others of their quality. And thus he explains himself about it, in another place, where speaking of the same persecution that is in question here, Eph 3.1. I Paul, (saith he) am the Prisoner of JESƲS CHRIST, for the Gentiles. He expresly nameth, the considera­tion, under which the Ephesians had a part in his bonds, to wit, as they were Gentiles. The truth is, he was not imprisoned, on the occasion of the Ephesians, or the Collossians in particular; but in general, because of the service he did to the Gentiles, converting them, and admitting them to the communion of the peo­ple of GOD. And let none object, that he had never preached in person to the Colossians. Some doubt it. But suppose, he had not; it sufficeth, that those, who had converted them, as Epaphras, and others, had done it by his order, and after his example, and under his authority, he being the person who had preaching to the uncircumcision committed to him; and to whom the LORD from Heaven had given the charge to go unto the Gentiles, Act. 26.17, 18. for the opening of their eyes, and for converting them from darkness to light, and from the power of Satan unto GOD, that they might receive the remission of their sins, and inheritance among them, which are sancti­fied by Faith. Hereafter we shall find him declaring, yet more plainly to those faithful people, that they, and the rest of the Gentiles, were the occasion of his sufferings; I would (saith he to them) that ye knew, what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in [Page 147]the Flesh. In all which the holy prudence of the Apostle doth appear; who, to win the hearts of these believers, and thereupon dispose them, to the better re­ception of his instructions, besides the authority of his Office, which he sets be­fore them, doth expresly intimate to them, the affection he bore them, and the zeal he had for their salvation: both such, as to gain them unto GOD, he stuck not, to be cast into so long, and so grievous a persecution, and far from repent­ing it, he still rejoyced in it to that very hour: an evident sign, that if it were to commence again; the consideration of that hard prison, should not with-hold him at all, from exercising his ministry towards them, and the other Gentiles, in the same manner he had done. It is thus, that S. Paul took all the afflictions, wherein the Gospel, and the edification of men did engage him. 2 Tim. 2.10. I suffer all things (saith he) for the elects sake, that they also may obtain the salvation, which is in JESƲS CHRIST. And to them that would have deverted him, Acts 21.13. from the journey he took to Jerusalem, What do ye (saith he) weeping, and afflicting my heart? For I am ready, not only to be bound, but also to dye at Jerusalem, for the name of the LORD JESƲS. He faithfully makes good, what he had promised them. He generously undergoes his bonds. The tumult, and fury, of an enraged people, did not daunt him. The conspiracy of his enemies, the unrigh­teousness of his judges, the perils of the Sea, did not mollify him, at all. The tediousness of a long imprisonment, did not change him at all. Behold him, how he yet protesteth, that he rejoyceth in his afflictions. He is as fresh, and as vigo­rous, as if he were but now entring upon them. Indeed it is thus, that we ought to suffer for JESUS CHRIST. It is not enough, to afford it patience; there must be joy in it. It is not enough, to go forth under the Cross, without murmuring. There must be marching on with alacrity. He that follows His Captain weeping is but a sorry souldier; The men of valour, do deport them­selves gladsomly, on such occasions. S. Paul goes yet further. Rom. 5.3. He would have us to glory in such kind of tribulations, and triumph, because of them. So did the Apostles; who having been ignominiously whipt, by the decree of the Council of the Jews, rejoyced (saith the Holy History,) that they were counted worthy, Acts 5.41. to suffer shame for the name of JESƲS. I confess such joy, in occurrences, that would possess all other men with shame, and sadness, is strange; I confess it is contrary to the sentiments of nature, and doth exceed its strength. Yet I af­firm, that it is just; and for all that it is above the reach of our reason, will be found a very rational joy.

That this may the better appear, let us now consider the two reasons of it, which the Apostle alledgeth here, when he addeth, And I do fill up the rest of the afflictions of CHRIST, in my flesh, for His body, which is the Church. The word (and,) which knitteth these words, with the foregoing, is put here, as in many other places of Scripture, for one of those particles, which hey call causal. I rejoyce in my sufferings for you, and do fill up the rest of the afflictions, &c. that is forasmuch as I fill up, or because I do fill up what remaineth of the afflictions of CHRIST; as some of the best, and most learned interpreters have well observed. The first of these two reasons, which induced the Apostle, to receive the sufferings of the Gospel with joy, is taken (as you see) from hence, even that by under­going them, he did fill up the rest of the afflictions of CHRIST, in his flesh. First, it is clear, that by the afflictions of CHRIST, he doth not mean the troubles, which the LORD JESUS himself did suffer, in His own person, during the days of His flesh, whereof His death on the Cross was the last, and the chief; the end and crowning of them all. For neither S. Paul, nor any of the writers of the New Testament, doth ever use the term, affliction, to express those sufferings of our LORD. They are alwaies termed, either His passion, and suf­ferings, or His tentations; as in the Epistle to the Hebrews. Hebr. 2.9. 1 Pet. 1.11. JESƲS was made a little lower than the Angels, through the passion of His death; And in S. Peter; The Spirit declared the sufferings, that should afterward come upon CHRIST; and so elsewhere. Secondly, the afflictions of CHRIST, of which the Apostle speaks in this place, were not finished; there remained still some part of them to be filled up; whereas the LORDS's personal sufferings, were perfectly [Page 148]compleated on the Cross; so as in this behalf, there remained nothing more, for Him to suffer; according to what Himself testified, when he cryed, with a loud voice, before he gave up the ghost. It is finished; and according to what the Apostle teacheth, Rom 6.9.10. Heb. 9.28. in divers places; namely, that CHRIST dyed for sin once; that henceforth He dyeth no more; but liveth unto GOD; and that He was once offered, to take away the sins of many. Those of Rome do confess it, and even complain, that they should be charged, with having other thoughts in the matter; they acknowledge it would be gross blasphemy, to say, that the sufferings of the LORD JESUS, by which He expiated our sins on the Cross, do want any thing, that should be supplied, either by S. Paul, or any other man. What then are these afflictions of CHRIST which are spoken of here? Dear Brethren, they are those, that the Apostle suffered, for the name of the LORD, and in His communion, and by reason of the ministry, wherewith He had honoured him. For it is the stile of these divine men, to give this title, to all that the faithful suffer, 2 Cor. 1.5. for this holy, and glorious cause. As the sufferings of CHRIST abound in us, (saith the Apostle) so by CHRIST, doth our consolation abound. Where you clearly see, is signified, by the sufferings of CHRIST, not that, which the LORD suffered in His own person, but that which the Apostle suffered for Him. Phil. 3, 10. And elsewhere again when he saith, that he desired to be found in CHRIST, to the end he might know the fellowship of his sufferings; that is, those suf­ferings, by which all His faithful ones are consecrated, after His example. The same, 2 Tim. 1.8. 2 Cor. 15. he elsewhere calleth, the afflictions of the Gospel: and in the same manner, the dying of the LORD JESUS, which he saith he beareth about in his body; just as he saith here, that he filleth up the afflictions of CHRIST, in his flesh. And, in my judgement, it is the same, that he meaneth, at the end of the Epistle to the Galatians, where he glorieth of bearing in his body, the brandings of the LORD JESUS, Gal. 6.17. because afflictions are as it were, the mark, that JESUS CHRIST imprinteth in the flesh of His servants, the seal and badge of His house. So in the Epistle to the Hebrews, he termeth, the low and dis­graceful condition, the afflictions and incommodities of the people of GOD, the reproach of CHRIST; Heb. 11.26. saying, that Moses esteemed the reproach of CHRIST, greater riches, than the treasures of Egypt.

If you now ask me the reason of this kind of speech, it is not difficult to be found. For first, Since it is for the name of the LORD, for His cause, and in his suit, that the faithful are afflicted; suffering (according to S. Peters advice) not as murtherers, 1 Pet. 4.15.16. or thieves, or evil-doers, or busy in other mens matters, but as Chri­stians: all the wounds that they receive upon this account, are justly called the suf­ferings of CHRIST. Since He is the cause, and the true occasion of them; it is reason to attribute them to Him, and to say, that they are His. Secondly, There is so strict an union, between the LORD, and all His true members, that they with Him, make up but one body, as the Apostle will presently tell us. And by vertue of this conjunction, we have part both in His glory, and, in some sort, in His very Name; as the Apostle intimateth, when he compareth this mystical body to a natural body, 1 Cor. 12.12. and saith, that As the body is one, and hath many members, and all the members of that one body being many, are one body: so likewise is CHRIST. Under the Name of CHRIST there, S. Paul compriseth, not only the person of the LORD JESUS, but with Him, the whole multitude of His faithful ones. And considering them, as united together; He gives the Name CHRIST to this whole body, which is composed of the LORD, as the head, and of the faithful, as members. Whereby it appears, that all that the faithful do suffer, each for his share, doth make up part of the afflictions of CHRIST. As you know we call those hurts ours, which we receive, in any one of our members, whether the hand or the foot. Paul is the hand of CHRIST, as one of the members of His body, yea one of the most excellent. Surely then, all that he suffereth partaineth to CHRIST. It's His affliction, and His hurt. None of the wounds of His servant is alien to Him. And you see, even among men; it's an offending a Prince, to offend His Minister; it's an affronting the Hus­band, to injure the wife: to fall upon the servant, is to make battery on the [Page 119]Master. Though the union of these ranks of persons be nothing so strict, or so intimate, as that of JESUS CHRIST, and the faithful; yet it sufficeth to denominate those outrages and injuries, the Prince's, the Husbands, or the Masters injuries, which are done to the persons, that appertain to them under that relati­on. Accordingly you see, in the course of civil affairs, men interess themselves as much in such kind of causes, and take as heinously, or more the outrages done to persons depending on them, and dear to them, than those that are directly aimed at themselves. Thus in the Heavenly State of the Church, JESUS CHRIST owneth, both the good, and the evil, that is done to His faithful ones. He saith of those that visit, that comfort, and feed His poor members; that they visit, and comfort, and feed Himself. Of those that refuse them these good offices, He com­plained that they have denied them to Him. And Paul had learned this lesson from His own mouth. For when, in the darkness of his ignorance, he, agitated with the fury of his zeal without knowledge, persecuted the Disciples. JESUS had cryed to him from Heaven: Saul, Saul, why persecutest thou me? Acts 9.4. It is me thou outragest, in the person of those faithful people, whom thou purposest to bind, and imprison. Thou dealest them never a blow, but reacheth me. I miss not, by being in Heaven, to bear a part in all, that they suffer one earth. The blood, thou drawest from them, is mine; and as their persons belong to me, so all their afflictions, and torments are mine. The Apostle instructed by this Divine oracle, boldly calleth afflictions of CHRIST, all that which he suffered, after he had the honour to be His.

But he doth not barely say here, that he suffereth the afflictions of CHRIST. He saith, he fills up the rest, or that which is behind, that, which was yet want­ing of them. To understand it aright, we must remember, what he teacheth us elsewhere, to wit, that whom GOD hath foreknown, Rom. 8.28. He hath also predestinated to be conformed to the image of His Son; that He might be the first born among many brethren; And that one of the principal parts of this conformity, is their suffering here below, and their partaking of the cross of CHRIST, according to the constant advertisement He giveth us, in Scripture; as, that if any one will follow Him, he do take up his Cross; that such, as will live godly in Him, shall suffer persecution; and that it is by many afflictions, GOD leadeth us into His Kingdom. Now as the wisdom, and understanding of the LORD, is infinite, He hath not only ordeined this, in general: but hath defined, and decreed in His eter­nal counsel, both what the whole body of the Church shall bear in gross, and what each of the faithful, of whom this body is composed, shall suffer in parti­cular; through what trials he shall pass; where his exercises shall begin, and where they shall end. And as His hand, Acts 4.28. 1 Pet. 1.20. and His counsel had before determined all, that the LORD JESUS suffered, in His own person; by reason whereof S. Peter calleth Him, the Lamb, that was pre-ordeined before the foundations of the world: So likewise hath He resolved upon, and formed, in the light of His eternal Providence, the whole lot of each one of the faithful; all the parts, and passes of their combat. The case of the head, and of the members is alike. There doth not any thing betide them, by meer chance. The procedure, and proportion of their whole laborious course, is cut out, and fashioned before all ages. According to this holy, and veritable doctrine, the Apostle doubted not, but that His task was ordained, in the counsel of His GOD, and the number of his sufferings determined, and the quality of them regulated. Having then al­ready dispatched a good part of them, he meaneth here, that which remained for him yet to finish according to the counsel of GOD. I accomplish (saith he) in my present sufferings, the remainder of the afflictions of CHRIST. I dispatch my task by little and little, and what I now suffer, makes up a part of it. It is one draught of the cup, which the LORD hath ordained for me; a portion of the afflictions, which I am to pass through, for His CHRIST's sake, and cause. It's one of the conflicts, which I must endure, for the consummating of my whole course. But it may not be omitted, that the word here used, and which we have rendred, I do fill up, is in the Original very emphatical; and signifies, not simply to fill up, or to finish, but to fill up in ones turn, in consequence of, and in ex­change [Page 120]with, some other. I reckon, that there is represented by it, a secret oppo­sition, between what JESUS CHRIST had suffered, for the Apostle, and what the Apostle at that time was suffering for JESUS CHRIST. The LORD (saith he) hath, in his rank, compleated all the sufferings, that were necessary for my redemption: I now, in my turn, fill up all the afflictions, that are useful for His glory. He did the work, which the Father had given Him to do on earth; and I after Him, and after His example, do that, which He hath charged me with. He hath suffered for me; I suffer for Him. He hath purcha­sed my salvation, by His cross: I advance His Kingdom, by my combats. His blood hath redeemed the Church; my imprisonment, and my bonds do edify it. For you see, My Brethren, that the conformity, which is between JESUS CHRIST, and each one of the faithful, doth require, that there be such a re­semblance between His sufferings, and ours. And this is that, which the Apostle intends, by the word here used. Hitherto we must also referr, his saying particu­larly, that he fills up the remainder of the afflictions of CHRIST, in his flesh. For as the LORD did suffer in this infirm, and mortal nature, which He had put on; and, after He had put off the infirmness of it, and rendered it immor­tal, and impassible, suffered no more: in like manner, it's in this flesh, that all the afflictions shall be filled up, which we are to suffer, by the order, and coun­sel of GOD. When we shall have once quitted it, there will be no more con­flicts, and sufferings for us to undergo, then there were, for the LORD JE­SUS, after His death upon the cross. It's this same thing, the Apostle signifies, in the passages before alledged; that he beareth the dying of CHRIST, in His body; and His brandings in His flesh. Whence appears, (to note it by the way) how absurd the belief of Purgatory is; which makes the faithful to suffer, not in the flesh; but in the Spirit; and extendeth their afflictions, and pains, be­yon the days of their flesh; in which nevertheless, the Apostle teacheth us, that their sufferings are compleated. Thus you see, what the sense of his words is, and how much reason he had, to rejoyce in his sufferings: First, because they were the afflictions of JESUS CHRIST, the Prince of life, and the author of our salvation. Secondly, Because they were dispensed, by the order, and the will of GOD. Thirdly, because they made up, the last part of the Apostles task; being the going on, and the remainder of the conflicts, which he had to sustain. And lastly, because they contained an illustrious evidence of his grati­tude towards the LORD; and rendered him conform to His holy image, in that, as JESUS had suffered for his salvation, he also suffered, in his order, for the glory of his gracious Master.

But he addeth, yet another reason, that sweetned likewise the bitterness of his sufferings to him, and made him to find joy amid the horror of them: It is, that he suffered them, for the body of the LORD, which is His Church. He had already said, that he suffered for the Colossians, as we have explained it; Now he extendeth, the fruit of his afflictions, further, saying, that they are of use, to the whole Church. And to shew us, how much weight, this considera­tion should have, to make his sufferings pleasant to him, he gives the Church the highest, and the most glorious appellation, that can be attributed to any creatures, calling it the body of CHRIST. For what more illustrious, and more preci­ous subject can we suffer for, than the body of the Son of GOD, the King of ages, the Father of eternity? We have already treated of it at another time, upon the eighteenth verse of this Chapter; and shewed, how, and in what sense, the Church is the body of CHRIST; neither will we repeat ought of it, for the present. But his affirming, that he fills up these afflictions, for the Church, is true, and appeareth so to be, in two respects. First, inasmuch as the Church was the occasion, and indeed the cause of his sufferings. For it was the service he did it, in preaching the Gospel, in instructing, and comforting it, in founding it, and setling it in the faith, that had provoked the Jews against him, and in­volved him in the afflictions, which did beset him. As if a Princes servant, zealous for his Masters glory, and for the weal of his affairs, should there­through fall into some disaster; he might say it was for him, and his Estate, [Page 121]that he shed his blood, and lay a prisoner in his enemies hands. Secondly, S. Pauls afflictions were for the Church, because he suffered them, for the edification, and consolation of the Church. This was the scope of his patience, and the design of His constancy. It's to the Church, that all the fruit, of these fair, and illustrious examples of the Apostles vertue, did redound. He himself explains it to be thus, elsewhere. If we be afflicted (saith he to the faithful) it is for your consolation, and salvation; which is effected in enduring the same afflictions, which we also suffer; where you see, that the fruit, which the faithful reaped from these afflicti­ons, consisted in this; that by the vertue of his example, they were confirmed in the Gospel; were rejoyced, and comforted, and fortified for the like combats. And in the Epistle to the Philippians, treating of the same bond, Phil. 1.12 13, 14. that he speaks of in this place, I would, ye should know, (saith he) that the things which have beti­ded me, have fallen out rather to the greater furtherance of the Gospel. So that my bonds in CHRIST have been noted in all the Palace, and in all other places. And many of the brethren in the LORD, waxing confident by my bonds, are much more bold to speak the word without fear. Lo! how his sufferings were for the Church, in that they encouraged the Preachers; and enkindled, in the hearts of the faithful people, the zeal of the house of GOD, and in those without, an inquisitiveness about the Gospel, for which he was a prisoner. This great man's preaching had never sparkled, as it did; it had never afforded the world, and the Church, so much edification, and consolation, if it had not been accompanied with sufferings, sealed with his blood, and confirmed by his wonderful patience amid the continual persecutions that were raised against him. The conflicts of other servants of GOD, have the same effect. Their blood is the seed of the Church. It's from their sufferings, that it springeth up. It's by them that it groweth, and gathereth strength. It's the patience of these Divine Warriours, that conver­ted the world, that conquered the nations unto JESUS CHRIST, and planted His cross, and His Gospel every where, even in the most rebellious spirits. Surely, since the Church received so much profit, from the Apostles afflictions, it's with good reason he affirms here, that he filleth up the remainder of them, for it. And in this sence we must understand it, when he saith elsewhere, 2 Tim. 1.10. that he suffereth all things for the elects sake.

This may suffice, for the proposal of the truth, which is perspicuous, and sim­ple, and obvious. But the Error of our adversaries compelleth us to lengthen this discourse; Not that they deny the exposition, which we have produced; For how could they do that, without renouncing the doctrine of the Gospel, and the confession of Christians in all ages? But granting, that the Apostles afflictions were for the Church, in the sense we have expounded it, they add, that they were so further, in another sense; that is to say, in that by undergoing them, he sa­tisfied for the sins of other believers, and by this means did contribute to the greatning, and enriching of the Churches treasury of satisfactions; out of which the Bishop of Rome, to whom the custody of it is committed, makes largess from time to time, as he judgeth meet, for the expiating of the sins of penitents; and hence hath risen the use of indulgences, which is become so common in our dayes. But first, what kind of proof is this? To shew, that the Saints have satis­fied Divine justice, for the sins of other believers, they alledge, that S. Paul writeth, I fill up the rest of the afflictions of CHRIST, for His Church. I answer, his meaning is, for edifying, and comforting of the Church. They ac­knowledge, what I answer; and only add, that the Apostles sufferings do serve also for the expiating the sins of the Church, and to fill the exchequer of its pretended satisfactions. In conscience, is this disputing? Is it not a pronouncing of dictates, after their own phantasie? Is not this a presupposing of their opini­on, and no proving it? It is clear, that we read nothing in this text, either of these satisfactions, or of that treasury, or of those indulgences, whereof they tell us. Certainly, if they will draw these things from hence, it behoveth them to shew us, that they are here; to discover them to us; to constrain us, by the force of their proofs, to see it here. But so far are they from binding us to this, that they not so much as endeavour to do it: and content themselves with telling [Page 122]us, that though our exposition be good, and true, yet theirs also must be ad­joyned. Since they urge no other reason of it, but their own dictate, we may reject it, with the same facility, that they offer it. Nevertheless for your greater edification, I will insist a little further, upon the illustration of this Text. First, the Apostles words do no way oblige us, to understand him of their satisfacti­ons, it being evident, that it may be said of all useful things, that they are for those, who have the use of them: as for example, that it is for men the Sun shineth in the heavens; that it is for them, the clouds poure down the rain, and the earth yieldeth its fruits; That it is for the Church, S. Paul wrote his Epistles; that for the same he preached, and published the Gospel, and a thou­sand other such things: 2 Cor. 12.15. in which, never any man dreamt of any satisfaction. And when S. Paul professeth to the Corinthians, that he would most willingly spend, Justinian on the place. and be spent for them, doth he mean for the satisfaction of their sins? No, saith a Jesuite; but he speaks, of his great pains, in preaching, and teach­ing; which would not have failed of being very useful to the edification of the Church, though of no value for the satisfaction of GOD; Here therefore in the same manner, when the Apostle saith his afflictions are for the Church. It fol­lows clearly that his sufferings were of use to the Church, (which I willingly confess); but not, that they were satisfactions, for the sins of the Church; which is precisely the thing, we deny, and which they should prove. But if the words of this Text do not found their exposition; the authority of the Fathers, of which they are wont to make so great a noise, doth not establish it any jot more: there being not known any one of them, that ever inferred their doctrine from the Text, or that interprets it otherwise, than we have done. Lastly, the thing it self doth as little favour their design. And to demostrate it to you, we must briefly touch at all the points of their pretended mystery. It is composed of four propositions, all which they advance, upon their own credit, without found­ing, so much as one of them on Scripture. For first, they presuppose, that when GOD pardoneth us the sins, that are committed after Baptism, He remitteth to us only the fault, and the eternal punishment: but not the temporal punishment of our trespasses: this, they count, He obligeth us to expiate, either here, or in Purgatory. Secondly, they add, that divers Saints, as the Apostles, and the Martyrs, and others have done, and suffered much more, than themselves needed, for the expiating of their own sins. And as they are provident thrifty men, lest these superfluous satisfactions, (for so they call them) be unprofitably lost, they hold, that they go into the Churches common treasury; where being mixed with the superabundant passions of CHRIST, they are conserved for the ne­cessities of penetents. And finally, after all the rest, they give the custody of this treasury, to the Bishop of Rome alone, who dispenseth it, as he judgeth expedient. Here's a chain of immaginations, which have no foundation, either in reason, or in Scripture, or any other where, but in their own passion, and interest. For first, who taught them, to cut in pieces thus the benefits of GOD? and to suppose, that He remits the guilt, without the punishment; as if to remit a sin, were ought else, than not to punish it? and that He, again, remits a part of the punishment, (to wit, the eternal) and holds us bound, to satisfie for the other? How doth this accord, with that full, and entire grace, which He promiseth to repenting sinners; and how with His declaring, that He will forget their sins; that He will do away their iniquities; that He will remember them no more; and that there is no condemnation to them that are in JESƲS CHRIST? Would not it be a mocking of men, if after all this, He should exact of them, the pu­nishment of their faults, to the utmost farthing? And as for the pretended satis­factions of the Saints, whence have they drawn them? from what Prophets, from what Apostles, seeing, both the one, and the others, do declare, that none of them were justified, by their doings, or their sufferings? that they all had need of grace, for the expiation of their sins? So far were they from having suffered more, than was necessary to expiate them: and that all their sufferings are not able, to counterpoise the glory, wherewith GOD will crown them? And if we be indebted unto them, for any part of the expiation of our sins; what will [Page 123]become of the Apostles assertion, that CHRST purged our sins by Himself? Heb. 1.3 [...]. and that he did consummate, or make perfect, them that believe, by that one sole oblation, which He made on the Cross? If S. Paul who is in question, did in suf­fering satisfie for us, how doth he protest elsewhere, that He was not crucified for us? Sure, according to our adversaries supposition, 1 Cor. 1.13. he could not in truth de­ny it. For if his sufferings do serve, not only to the edification of our lives, but also to the satisfying for our sins, as they pretend; there remains no longer any sense, in which it may be said, that CHRIST alone did suffer for us. These two propositions, that the Apostle did suffer, and did not suffer for us, will be irreconcilable; whereas in our doctrine, it is easie to accord them, by saying, he suffered for us, that is, for our edification, and suffered not for us, that is, not to satisfie for our sins; this kind of suffering appertaining to the LORD JE­SUS only. Beside, if the afflictions, which the Apostle speaks of here, were satisfactory for the Church, (as our adversaries will have it) S. Paul would not have suffered them with joy: it being evident, that pains of this nature do ne­cessarily seize those, that suffer them, with an extream horror and heaviness: because they are accompanied, with the apprehension of the wrath of GOD against sin; as it appears, both by the Cross of our LORD, which he bore con­stantly and patiently, it is true; but without any moving of joy; and also by the confession of our adversaries themselves, who represent to us the souls, that suffer for their sins, in their imaginary Purgatory, all astonied with horror, and full of an excessive sadness. In fine, how doth this fixtion accord, with the per­petual voice of the Church, that though the faithful dye for their brethren, Aug. [...] tract. in Joa [...]. & l. q. ad Bonif. de pecc. mer. & remiss. yet Martyrs did not shed one drop of their blood, for the remission of their sins. And that none but CHRIST, hath done this for us; and that He herein gave us not, what to immitate, but what to thank Him for? that He alone took on Him our punishment without our sin, to the end, that we by Him, without merit, might obtain the grace, which is not due to us? This founda­tion being overturned, their pretended treasury, and the dispensing of it, which they forge, doth fall to ground. I confess, the Church hath a treasure, or ra­ther a living spring of graces, and of propitiation for its sins; but it is full, and whole in JESUS CHRIST her eternal High priest; who was ordained of GOD, from all time, to be a propitiation, through faith, in His blood: and to have possession of the same, the sinner needeth, but to present Him an heart full of faith, and of repentance, according to the direction of S. John, 1 Joh. 1.9. If we confess our sins, He is faithful, and just to pardon them, and to cleanse us from all ini­quity. As for the patience, and the sufferings of Saints, though they have not the vertue to satisfie for our sins, yet notwithstanding they are not unprofita­ble to us. Wherefore the LORD would have them put up, and kept, not in the pretended enchequer of the Pope, but in the treasury of the Scriptures; out of which, every faithful person hath the liberty to fetch them, at all times, for his use, to the edifying of his life; and for the gathering from such fair exam­ples, that excellent fruit of piety, which they do contain, he admiring, and imi­tating them the best he can. This is that we ought to practise, upon the suf­ferings of the Apostle in particular, which are represented to us in this Text; that we may in good earnest make our profit of them, to the glory of GOD, and our own edification.

Learn we from them, first, not to be ashamed of affliction for the Gospel. S. Paul shews us, that it is matter of joy; Mat. 5.11, 12. I rejoyce (saith he) in my suffer­ings; and our LORD Himself commands us to have this sentiment of it. Re­joyce (saith He) and be exceeding glad, when men shall revile you, and pers [...]cute you: for great is your reward in Heaven. For so persecuted they the Prophets, which were before you. CHRIST was treated thus Himself; and His Apostles went to heaven, the same way. Blush not at the bearing of their marks. If they be ignominious before men, they are glorious before GOD: Fortify your selves in this resolution, particularly ye, to whom GOD hath committed the ministry of His word. If the world do thwart your preaching; if it threaten you, if it come so far as to imprisonments, and to banishing, and further yet, re­member [Page 122] [...] [Page 123] [...] [Page 124]that S. Paul had no better usage; and that it was out of a prison, that he wrote this excellent Epistle. As your cause is the same; so let your courage be like his. Conclude, as he did, that these bonds are an honour to you; that these sufferings, are the afflictions of CHRIT. Let this sacred Name, and the communion, you have with Him, sweeten all the bitterness of your troubles. But Faithful Brethren, think ye not to be exempted from these trials, because you are not Ministers of the Gospel. You also have part in them, each one according to his calling, and the measure of the grace of GOD. He hath no children, whom he consecrateth not by afflictions. But if you suffer with JESUS CHRIST, you shall raign with Him, If you have part now in his Cross, you shall have so one day in His glory. And to assure you of it, He calleth your sufferings, His afflictions. He protesteth, that you receive never a blow, but He feeleth it. Doubt not, but he doth take great notice of the confflicts, which He vouchsafes to call His. Think also upon what He hath sustained for you, and you will confess, it is reasonable, that you should suffer something for His Glory, who hath undergone so much for your salvati­tion. He hath taken up for you, the whole curse of GOD: Will not you bear the reproaches, and wrongs of men, for Him? He hath born and expiated the penalty of your sins on the cross. Will you have horror at the remainder of His afflictions. He hath accomplished, what was most difficult, that which none but He could discharge, having drank for us, the dreadful cup of GOD's indignation against our sins. Accomplish ye stoutly, the trials that remain for us. It's He Himself, that dispenseth them to us. It's not either the phancy of men, or the rage of Devils. God hath cut out our task for us. It's from His hand we must receive, all the afflictions, we shall suffer. But beside that we owe this respect, and subjection, to GOD; let us learn of the Apostle, that we owe such examples also to the Church. It is not for JESUS CHRIST alone, that we suffer. It is for His body also. As our afflictions advance the glory of the Master; so do they serve likewise, for the edification of the Fami­ly. Judge ye thereby, Faithful Brethren, what our affection for the Church should be. The consideration of it made up a good part of the Apostles joy. He accounted himself happy, that by his sufferings, he could testify the love he bore, to this sacred body of His Master. He blessed his Chain, how hard so­ever it was, because it did the Church some service. Dear Brethren, let us imitate this divine charity. Love we our LORD's Church above all things. Let us make it the chief object of our delight. Consecrate we to its edificati­on, all the actions, and sufferings of our lives. Embrace we all its members, with brotherly kindness; and take good heed, we despise no man, that hath the honour to be incorporate in so august, and so divine a society. The Apostles example sheweth us, that we owe them even our blood, and our life. And we have heard him besides at another time, Phil. 2.17. professing to the Philippians, that if he might serve for an aspersion upon the sacrifice, 1 Joh. 3.16. and service of their faith, he should joy in it. And S. John saith expresly, that as CHRIST hath laid down His life for us, so we ought to lay down our lives, for our brethren. If the LORD spare our infirmity, and call us not, to so high trials; let us, at least, testifie our charity towards the Church, by all the offices, and services, whereof our condition, and the present occasion is capable. We owe it our blood. Let us give it, at least, our tears, our almes, our good examples. You that have had the heart, to plunge your selves, in the vain pastimes of the world, while the Church was in mourning; that have laught, and sported, while she suffered, and groaned; repair this disorder. Comfort her with your pious tears, whom you have sadded, by your vain pleasures. Break with the world. Have no more commerce, but with the children of GOD. Remember, you have the honour, to be the body of JESUS CHRIST. How is it, that you have no horrour, at defiling, in the or­dures of sin, and vanity, those members, which are consecrated to the Son of GOD, washed with His blood, sanctified by His word, and baptized with His Spirit. The Church, beside this purity of life, which its edification re­quireth [Page 125]of you, at all times; doth particularly at the present, demand of you the succour of your alms, for the refreshment of its poor members. Their number, and their necessity, encreaseth daily. Let your charity be augmented, after the same proportion. Let it relieve the indigence of some, let it allay the passions of others; let it extinguish enmities, and hatred, among us all. Let it seek not only to those, whom you have wronged; but even to them, that have offended you, without cause; that henceforth you may truly be, the body of the LORD, His Church, holy, and unblamable, having no spot, nor wrinkle, nor any such thing: patient, and generous in affliction; humble and modest in prospe­rity; crowned with good works, and the fruits of righteousness, to the glory of our great Saviour, the edification of men, and your own salvation. Amen.

THE XIV. SERMON.

THE Church of our LORD JESUS CHRIST, is the fairest, and most glorious State, that ever existed in the world; a State, formed in the counsel of GOD, before the creation of the heavens; founded on the cross of His Son, in the fulness of time; governed by the Father of eternity; enlivened by His Spirit; the most prized, of His Jewels; the last end of His works, and the only scope of all His marvels. It's a State, not mortal, and corruptible, as those of the earth; but firm and everlasting; situate above the Sun, and Moon; and see all other things roul under its feet, in continual change, without being subject to their vanity. It's the only society, against which, neither the gates of hell, nor the revolutions of time, shall at all prevail. It is the House of the living GOD, the Temple of His holiness, the Pillar of His truth, the dwel­ling-place of His grace, and glory. Whence it comes, that one of the Prophets long ago, contemplating it in spirit, cried out transported, and in extasy. Honourable are the things, Psal. 87.3. that are spoken of thee, O City of GOD. But among its other glo­ries, this in my opinion, is none of the least, that GOD would employ the hands, the sweat, and the blood of His Apostles, for the erecting of it. It is for the Church, that He made, and formed these great men. It's for the same, that He poured, into their souls, all the riches of Heaven. And as they had received them, for the Churches service; so they laid them out faithfully, and cheerfully in it; yea, to such a degree, that they counted it a great honour, to suffer on its oc­casion. They blessed the reproaches, that they received, for edifying of it. We lately heard S. Paul, the most excellent of those divine men, protesting, that he rejoyced in his sufferings, and afflictions for the Church; and now, in the Text we have read, he goeth on, and saith that he is the Minister of the Church. What, and how admirable must that happy Republique be, whose Minister, and servitor S. Paul was, the greatest of men; one of the master-pieces of Heaven, and the won­der of the earth? But beside his designing to justifie, by these words, the joy he had in suffering for the Church, as Minister of it; He would also, found the liberty he took, to make remonstrances to the Colossians, and authorize his doctrine against the errors, which Seducers were sowing among them. For this cause, he enlargeth on this matter, and magnifieth his Ministry. First, he represents unto [Page 127]them, the foundation of it; namely the Call of GOD; and the object of it, that is, those, towards he ought to exercise it; and the end of it, in verse 25. in these words, I have been made a Minister of the Church, according to the dispensation of GOD, which hath been given me towards you, to fullfil the word of GOD. Af­ter this, in the following verse, he extolleth the subject, about which the labour of this ministry was to be, to wit, the word of GOD; saying, that it is the my­stery, which had been hid from all ages and generations, but which hath now (saith he) been manifested to the Saints. Lastly, he addeth in the last verse, the efficacy of this Divine secret towards the Gentiles; and declareth in one, wherein it con­sisteth, namely, in JESƲS CHRIST our LORD; He is the whole mat­ter, and substance of this great mystery. GOD (saith he) would give the Saints to know, what are the riches of the glory of this mystery among the Gentiles, which is CHRIST in you the hope of Glory. These are the three points, which we pur­pose to handle in this action, if the LORD permit, the ministry of Paul, the mystery of the Gospel, and the riches of its glory towards the Gentiles. The sub­ject is great, the time short, and our abilities small; May it please GOD, to supply our defects, by the abundance of His Spirit; so powerfully strengthning, and multiplying, the words of our mouth, in your hearts, that notwithstanding their scantiness, and poverty, they may yet administer food for your souls; even as sometime, by the vertue of His blessing, seven loaves, and a few little fishes, as you heard not long ago, sufficed to satiate a great multitude.

As for the first of these three points; the Apostle speaking of the Church, doth say, Of which I have been made a Minister according to the dispensation of GOD, which hath been given me towards you, to fullfil the word of GOD. Upon which, we have four things to consider. First, the quality of the Apostles office, which he termeth, the ministry of the Church. Secondly, the the title to this office, found­ed on the dispensation GOD had given him. Thirdly, the object of the exe­cution of this office, which he expresseth, by saying towards you; that is, to­wards you Gentiles, as we shall shew anon, and in the Fourth place, the function, and the proximate end of this office, which he declareth to us, in those words, to fullfil the word of GOD. Observe then Brethren, first of all, how this holy Apostle, to express the office, to which GOD had called him, saith, he had been made, not the Master, or the Prince, or the Judge, or the Monarch, or the High­priest, but the Minister of the Church. Whereby you see, on the one hand, how very farr, from the mind of this holy man, the doctrine, and practise of those is, who qualifie themselves, with those vain, and haughty titles; which are not heard of in the Scriptures, among the names of the Apostles, and Pastors there: and who are not ashamed to say, and to write openly; that Bishops are Judges, Masters, and Princes of their flocks: That he of Rome in particular, is the Monarch of the Church; its King, and its Soveraign Lord on earth; whose feet it ought to kiss, the lowest homage a vassal can do to his Master; that he hath power to impose laws on the Church, which shall bind the Conscience, so as it can have no faith, or salva­tion, out of his obedience; that he hath, though indirectly, even power, and domi­nion over the temporalities of the Church; not so much as the Scepters, and Crowns of the Soveraign powers of the earth excepted. Judge by this, if it be not a mock­ing of the world, to strive that they may be taken for true heirs, and successors of S. Paul, and S. Peter. S. Paul calleth himself a Minister of the Church; These men say, they are the Lords, and Monarchs of it. S. Paul protesteth, that he hath no dominion over our faith. These men pretend, that they have an absolute empire; 2 Cor. 124. such, as every man is bound under pain of damnation, to believe all that they command, for this very reason, because they command it. S. 1 Pet. 5.1.2, 3. Peter stiles himself a Presbyter, (that is, an Elder) with the Presbyters, or Elders. These men say, they are their Soveraigns, and Kings. S. Peter ordereth the Pastors to feed the flock of CHRIST, not as having Lordship over his heritages: And these men attribute to themselves a direct, and a supream dominion over them. In sine, JESUS CHRIST, both Paul's and Peter's Master, saith expresly to His Ministers; Mat. 20.25. You know, that the Princes of the Nations are Masters over them, and exercise authority up­on them, but it shall not be so among you. And these men exercise, both upon peo­ple, [Page 128]and Pastors; in sum, on the whole Church, a mastership, and a dominion, much more absolute, more rough, and rigorous, than ever did any Monarch upon his subjects; and such, as wanteth neither the pomp of dignity, nor the splendor of riches; nor arms, nor guards, nor any other of the ordinary, and visible marks, and badges of a worldly royalty. But you have to observe here also, on the other hand; how false and unjust the derision is, which our adversaries make, of the name of Mini­ster; which Pastors among us do assume; imputing in a manner, their modesty to them, as a crime; and almost accusing them, that they are not arrogant. I know well, that the word here rendred, Minister, is often used, in the language of Scri­pture, and the Church, to signifie the ministry of those; who have the care of the poor, and of the stock of the Church, and we have reteined it, in this sense, in our vulgar tongues; in which, they that are put into such charges, are called (in French) Diacres, (in English, Deacons) as you know; which is precisely the Greek word, here used by the Apostle. But however, since S. Paul hath not stuck to use this name, Col. 1.23. 2 Cor. 3.6. & 6.4. for the expressing of his office, calling himself here, as you see, a Minister of the Church, and before, a Minister of the Gospel, and elsewhere yet, a Minister of the new Testament, and again in another place, a Minister of GOD, and Minister of CHRIST; it seems to me, that no one can blame us, for having followed the ex­ample of his humility; us, who are so far beneath him; and that the taxing of us, for calling our Pastors, Ministers, is evidently a reviling this great Apostle, who hath so often used this name, in this sense, yea, even to signifie the highest dignities that be in the Church; such as, without contradiction, his Apostleship was. For it is evident, that he meaneth this here, when he saith, he was made a Minister of the Church.

He adds, in the second place, According to the dispensation of GOD which hath been given me. Hereby he sheweth, first, that it was not man, but GOD, the supream Master, and Lord of the whole universe, who called and consecrated him, to the Ministry of the Gospel. You all know the history of it, it being told us at length, in the book of the Acts: it is full of so many wonders, that the vocation of this holy man, ought to be counted very singular; many circumstances meeting in it, which do not occur, in the call of any other Apostle. JESUS CHRIST had called the rest, during the dayes of His flesh; He called S. Paul, after His resur­rection, and His sitting at the right hand of the Father. He conversed with the rest on earth; To this person, He spake from Heaven. The others were invited by our Saviour, and won, by little, and little. Him He overcame, and subdued, at once, by an extraordinary exercising of His Divine power; seizing him sodain­ly, by the miraculous force of His right hand. If the rest, before their call, had no affection for the LORD, at least they had no hatred, nor aversion for Him. Paul burned with a furious zeal, against JESUS CHRIST, and all His, and made warr upon Him, and had weapon in hand, when he was plucked by coelestial power, out of the bonds of iniquity; and in a moment changed, from a persecu­tor, to a Minister of the Church. But beside the Author of his call, he further dis­covers to us here, the nature of his Ministry, by saying, that this dispensation of GOD was given him. I am not ignorant, that the dispensation of GOD, may be taken, for the conduct, and wise disposel of the Providence of GOD, who go­verneth all things, and particularly the things of the Church, by His eternal coun­sel. And if the Apostle had said simply, that he had been made a Minister, ac­cording to, or by, the dispensation of GOD, it might have been so understood; But he addeth expresly, that this dispensation of GOD, was given him; and this ne­cessarily obligeth us to understand it, not of the LORD's conduct, which was not given him; but of the divine office of a steward in His Church, to which S. Paul was called, and which was commited to him; For that the quality, and condition of his Apostleship was such, 1 Cor. 4.1. he teacheth us expresly elsewhere. Let every one (saith he) account of us as Ministers of CHRIST, and stewards of the mysteries of GOD. Whence it clearly follows, since the Apostle was a steward, or a dispenser, that his Office was a stewardship, or a dispensation, as he calleth it here. And from thence it appears again, how false the opinion of those is, who attribute a Lordly, and absolute authority, and a dispotical power, to Ministers of the Church, over the [Page 129]LORD's flocks. For the steward, or dispenser hath power, not to do any thing of his own head, and after his own phantasy; but only to dispense, what the Master hath given him; and precisely in such manner, as he hath prescribed him. If he license himself to do more, he exceedeth the bounds of his commission; and all, that he doth, or saith, beyond them, is null, and of no force, nor doth it ob­lige any one of the houshold, to obey it.

But the Apostle adjoyneth, in the third place, the object of his Ministry, that is, who they are, towards whom he ought to exercise it. This dispensation of GOD, hath been given me towards you, saith he. These Colossians, to whom he wrote, being Gentiles by birth, and extraction, he considereth them here, in that quality, and his meaning is, that it was for them, and others like them, that he had been called to this sacred ministry; that is to say, in a word, for the Gentiles. It's true; an Apostleship was an universal charge, which extended generally to all men, of what nation, or condition soever, having the whole earth for its praecinct; according to that clause of the commission, which the LORD gave His Apostles, when He sent them; Go, and teach all nations. And that the Ministry of S. Mat. 28.29. Paul was of the same condition, doth appear evidently, by his procedure, and by his writings; For he often preached the Gospel to the Jews, as you may see in divers places of the book of the Acts; and he directed to them particularly, that excellent Epistle to the Hebrews, which remaineth in the Church to this day. But though the extent of His charge was such originally, and by right; nevertheless, that He might exer­cise it with more commodiousness, and fruit, GOD assigned him peculiarly to the Gentiles, and would have him labour, particularly for them; as He gave him ex­press notice, when He directed His call from Heaven to him; Act. 26.17, 18. I send thee (saith he) to the Gentiles, to open their eyes, that they may be turned from darkness to light. And afterwards, in pursuit of this heavenly order, Peter, and Paul by a voluntary Oeconomy, parted mankind in two; Peter, with the other Apostles, taking the cir­cumcision to preach to, that is to say, the Jews, and Paul the uncircumcision, that is the Gentiles, as himself reports elsewhere. Which must be understood, of the ordi­nary exercise of their charges; it being otherwise not prohibited, either that Peter should undertake preaching to, and the converting of the Gentiles, Gal. 2. or Paul the like for the Jews; if any opportunity inviting them to it, were at any time presented them, in the course of their Ministry. Whereby you see, in general, how necessary this appro­priating of a determinate flock to each Pastor, is; and how vain, and exorbitant, the pretention of Him is, who calls himself, the universal Pastor, and Bishop of all Christendom. For if the Apostles themselves, who had the power, did yet account the exercise of this charge so difficult, that to acquit them of it, they voluntarily parted the district of their commission between them; each of them taking a porti­on of it only: how can we believe, that a man, who is infinitely inferior, in regard of the gifts of these great Ministers of GOD, should be capable to govern alone, the whole Church of CHRIST? But the Apostle alledgeth this, very pertinently, to the Colossians, to keep them fast in the purity of the faith. For since he had been sent of GOD, to illuminate, and teach, the Gentiles; it is evident, that being Gentiles as they were, they owed him a particular respect, and were to receive no­thing into their belief, which was unconform to his instructions; considering him, as the Minister of their faith, whom GOD had particularly set over them. Whence it follows, that they neither could, nor ought to embrace that novel doctrine, which certain seducers did offer them; seeing it was neither preached, nor approved by S. Paul. And since we our selves are by extraction Gentiles, this consideration, my Brethren, obligeth us also, to the same reverencing of this holy man. He is our Apostle, and the Minister, whom GOD hath given us, for an interpreter of His will, and a conductor of our souls to salvation. Let us respect Him, among all the Ministers of CHRIST. Let us hear him diligently. Let us peruse His divine instructions, night and day; let us abide fixedly hanging on His sacred mouth, and not hear ought beside. Whatever others may be, there was never any but he, that received from heaven, the particular commission to instruct us.

Lastly, he sheweth us, what the work is, and the end, of this Office of his; the dispensation of GOD hath been given me, towards you, (saith he) to fullfil the [Page 130]word of GOD. Some there be, that understand by this word of GOD, where­of the Apostle speaketh, the ancient oracles, which foretold, the converting of the Gentiles, to the knowledge of the true GOD, in the days of the Messiah; as that, for instance, Isai. 42.6. & 49.6. Zech. 2.11. Mic. 4.1. which we read in Isaiah that CHRIST shall be a light to the Nati­ons; and in Zechary, Many nations shall be joyned to the LORD, in that day, and shall become my people; and in Michah, Many nations shall go, and shall say, come and let us go up to the mountain of the LORD, and unto the house of the GOD of Jacob, and he will teach us his ways, and we will walk in His paths. And other such, which are found, in great number, in the books of the Prophets. As if the Apostle meant, that he was appointed the Minister of the Gentiles, for the accomplishing of these predictions. Now sure, it cannot be denied, but the thing in its self, is true; it being clear, that his preaching was one of the most excellent means, which the LORD made use of, for the effecting of what he had promised, in those oracles; namely, the conversion of the nations. Nevertheless, the putting of this sense, up­on the Apostles words, is in my opinion, a doing them some violence. For first, the word of GOD, in his stile, doth signifie the Gospel; which is so called, by reason of its excellency: being, without controversie, the most excellent of all the words of the LORD, and these terms are alwaies constantly so understood, when he coucheth them simply and absolutely, as in this place he doth; and I do not think, that so much as one passage can be produced, wherein he takes them other­waies. And though this were not so; yet it is impossible, to understand them other­wise here; where the Apostle, to explain, what this word of GOD is, for the fullfilling whereof he was sent, immediately addeth, the mystery, which had been hidden from ages, and from generations; but hath now been manifested to His Saints; which is, as you see, an illustrious description of the Gospel. And as for this phrase, of fullfilling the word of GOD, which seemeth chiefly to have setled the Authors of this exposition, it sounding harsh to them, that it should signifie preaching of the Gospel; they should consider, that the Apostle useth it elsewhere, in this very sense; Rom. 15.19. when he saith, that from Jerusalem, and round about, even to Il­lyricum, he had fullfilled the Gospel of CHRIST; where he useth the same term, which he placeth here; and clearly calleth that, the Gospel of CHRIST, which here he termeth the word of GOD. What doth he mean then, by these words? Truly, to fullfil the Gospel, is to preach it, with such efficacy, as that it hath reception in the hearts of men; it is, to justifie the vertue of it, by the effect. And therefore our French Bibles have judiciously rendred the word, in the place now quoted, by, making to abound. The true, and natural perfection of the Gospel is, that it's the power of GOD to salvation, to every one that believeth, both Greek and Jew. I ac­knowledge, it is so alwaies in its self; but this its vertue doth not appear, nor display it self, until it be planted, by preaching, in the hearts of men; and do take root, and fructifie there. Till then its perfection remains hid, and wrapped up in its self. 'Tis with it,, as with seed, which shews not what it is; but when having been re­ceived into the bosome of the earth, it produceth an herb, or a plant: or as a sword in the sheath, which doth not discover its strength, and the goodness of its temper, but when it is drawn, and set on work. Thus doth the Apostle mean, when he saith, that GOD gave him the dispensation of the Gentiles, to fullfil, or accomplish his word. That is, to spread, and, by his preaching, display the vertues, and perfecti­ons of His Gospel; which then clearly appeared, when this heavenly word, which till that time, had operated on the Jews alone in a manner, did also in short space convert, a great multitude of Gentiles. And the Apostle elsewhere, useth a like word, in almost the same manner, when he saith, that the power of GOD is com­pleated in infirmity, that is to say, not that it acquireth, but that therein it sheweth and displayeth its perfection. Such is the end of the Apostles Ministry. He was cal­led to it, to fullfil, or compleat the word of GOD; to set His Gospel on work; to preach it, for the converting of men, and for the glory of its Author.

Whereby you see, first, wherein principally, the charge of true Ministers of the LORD, doth consist; not incommanding, or in appearing above their flocks; much less in braving it before the world: but in publishing heavenly doctrine, with an holy order; even to the giving of themselves no rest, till it be setled in the souls [Page 131]of their hearers; till it reign there, and shew its divine perfections in the change of their conversations. And secondly, that the Gospel is the whole subject of their preach­ing; so as they have not liberty, to mingle with it, either their own inventions, or traditions of men, how fair, and plausible soever they may seem: that they do keep themselves faithfully within these bounds, remembring the end of their commission; that the dispensation of GOD hath been given them to fullfil the word, not of men, but of GOD. Consider we now, that which the Apostle addeth, concerning this word of GOD, (that is, the Gospel) It is (saith he) the mystery, which had been hid from ages, and from generations, but hath now been manifested to His Saints. All this serves, to exalt the glory of the Gospel. He saith first, that it is a mystery, that is, a secret; and he giveth it the same name often other-where; 1 Tim. 4.16. because it is a de­ctrine, not exposed to the sense, and reason of men, but secret, and hid in GOD: such a doctrine, as eye saw not, nor ear heard, neither did it ascend into the heart of man; Read the books of the worlds sages. You will see, that by the subtility of their spirits, they did discover, and as we may say, read divers verities in the crea­tures, which the Creator had graven on them. But you shall not find those of the Gospel there at all. They were hid, in the deep abyss of His eternal wisdom and counsel, where no created eye can penetrate, or discern ought that is in it, untill Himself produce it, and set it in our sight. Whereby it doth appear, how much they are mistaken, who pretend, that Evangelical truth, may be found out, by the contemplation of nature. I grant, that the Gospel doth not contradict nature; yea, I affirm, that it perfecteth, and crowneth it: so as when it is once revealed to us, we observe divers things in nature, which have admirable correspondence with it, and could not be fully cleared, without this new light. But it is the Son of GOD alone, who brought it out of the bosome of the Father, and published it. By the same consideration, you may also judge, with what reverence we ought to receive the Gospel; since it is a mysterie, the secret, not of an earthly King; but of the Soveraign Monarch of Men, and Angels.

The Apostle saith, in the second place, that this secret had been hid from all ages and generations, that is, from the creation of the World, untill the revealing of our LORD, and Saviour; none of the former times, none of the generations of men, that lived in them, having had the happiness to know it. There are many truths in the Law, that may be termed secrets, or mysteries: as for instance, what it teach­eth, concerning the creation of the world, and the manner of that Creation; con­cerning the judgement of GOD against sin, and the calling of Israel had been publick a long time, having been discovered, by the Ministers of GOD, Became publick long ago. Eph. 3.5. to the sore-passed generations. The Gospel alone hath this glorious advantage, to have continued hidden, all that while, untill the appearance of the Son of God. S. Paul affirms it here; He repeats it, in the Epistle to the Ephesians, Rom. 16.25. in almost the same terms. He had signified it before, in that, which he wrote to the Romans: say­ing, that this mysterie had been kept secret in old time. But he adds in fine, that this great secret, hath now been manifested; that is to say, in the fulness of time, in the latter days, when the Son of GOD appeared. By the Saints of GOD, he meaneth, first, the Apostles, to whom the LORD JESUS did discover the whole truth of His Gospel, by the light of His Spirit, in a very peculiar, and extraordinary man­ner: and secondly, all the rest of the faithful, whom he caused to see the same mysteries, by their Preaching, accompanied with the effectual operation, and light of the same Spirit. Both the one, and the other of them, are called Saints, because GOD had separated them, by His call from the rest of men. By which you see, that there are none but the Saints of GOD, who do truly know His mysteries; the revelation, which is necessary for the knowing of them, most assuredly purify­ing, and sanctifying the heart of man.

But I perceive, some difficulties arise here, in your minds, against this doctrine of the Apostle; which must be resolved, for your satisfaction, before we pass fur­ther on. First, You may ask me in general, how it is true, that this mysterie was hid from the foregoing ages, seeing the Gospel is eternal? And then, how this ac­cordeth, with so many Prophecies of the Old Testament, in which it seems to be so clearly represented; and moreover, how with the LORD's saying of Abraham, [Page 132]that he saw His day; and lastly, with the Scriptures express informing us, that the ancient believers were all saved by faith, which seems to have no place, with­out the knowledge of the Gospel? To this I answer, for the first article, that it is true, the Gospel was foretold, and as the Apostle speaks elsewhere, was promised, and figured, under the Old Testament; but it was not manifested. It was at that time in being; but lay hid in the bosome of the Father, and only wrap'd up in the Oracles, by which He promised it, and in the types, by which He figured it; so as it is nevertheless eternal; forasmuch as in these latter times, it was, not made, and created of nothing; but only brought out of the obscurities, and enveloppings, which untill then it had remained covered with. And as for the Prophecies, it's true, they are clear, since the Sun of righteousness, arising in the horizon of the Church, hath there shed abroad His light: by the benefit thereof we easily read, what the finger of GOD hath written in them; But before this, while the dark­ness of the night did cover all things, it was impossible for the best sight, to pene­trate throughly the true meaning of them. As when it is broad day, we read di­stinctly, and without difficulty, the same writing, wherein we see nothing but some strokes, and a few letters confusedly, during the dimness of the night. Would you know, what difference there is between these two seasons? Turn to that Chapter of Isaiah, Isa. 53.7. in which we read, He was led as a sheep to the slaughter, and what follows. There is not a child among us, but presently understandeth it of CHRIST, and His dying for us, Act. 8.34. in a profound humbleness, and charity. Yet the Ethiopian, who, without doubt, was very forward in the Schoole of the former people, doth confess that he understandeth nothing of it; and cannot tell, whether the Prophet does say this of himself, or of some other. First, the accomplishment of the things, which is the commentary upon prophecies, and the light of figures, hath made the ancient oracles and types clear to us; which by consequent, remained obscure, and inexplicable, untill that event. Secondly, the Law did further augment this obscu­rity: being then spread over these mysteries, as a thick veil, through which, how sharp-sighted soever men were, it was not possible for them to pierce. Whereas now, the righteousness of GOD having been revealed to us without the Law, (as the Apostle saith) and this troublesome Veil having been rent, and removed by JESUS CHRIST, we clearly behold the light of Moses's face, which indeed was of old, but could not be seen, as long as it abode covered with the Veil of the Law. And as for Abraham; he saw the day of the LORD, and rejoyced in it: that is to say, he knew, and believed, that CHRIST should come, and save the world, and exalt the people of GOD unto a super-eminent glory; which was sufficient for his joy: but this implyeth not, that he distinctly knew, either what the person of CHRIST would be, or in what manner He acquired sal­vation for us, with all the circumstances of these things; which neither any men, or so much as Angels knew, but by the manifestation of JESUS CHRIST, in flesh, Eph. 3.10. and by the consequents thereof; the Apostle expresly testifying, that it was then, and not before, that the manifold wisdom of GOD was made know to the Angels; whom, according to his ordinary stile, he calleth, principalities and powers. The knowledge, which the rest of the faithful had of CHRIST, was like that which Abraham had. They believed in sum, His coming, and their redemption, and the restauration of all things by His means: and they desired Him, and waited affectionately for Him, saluting His promises afar off. But they did not distinctly comprehend the mysterie, and in particular, as we at this day do. Yet this hin­dred not, but that they were justified by the merit of His death, and saved by His cross, and fed with his Manna; and made to drink of His source; it being clear, that there is no other salvation in the world, but the same which He did procure; nor do the divers degrees of faith, by which the redeemed draw from His fulness, vary ought at all, in the essence, and substance of His grace: because GOD re­quireth no other faith of His people, but such as is proportioned to the measure of the revelation, He hath given them; the same being more or less clear, as the times were nearer to, or further distant from, the glorious light of His Son. Thus the truth, which the Apostle teacheth us here, abideth firm, and beyond all contradicti­on; namely, that the mysterie of GOD, that is to say, the Gospel, was hid from ages, [Page 133]and from all generations; and was not manifested, but now to the Saints of GOD. To whom (saith he) GOD would give to know, what are the riches of the glory of this secret, among the Gentiles, which is CHRIST in you, the hope of glory.

This is the third part of this Text, and doth express the glory, and the sum of this mysterie. He sets the will of GOD, at the entrance, as a strong barr against our curiosity, to stay it; and restrain it, from intruding into a search of the causes, of this admirable dispensation of the mysterie of the Gospel. It busieth its self principally about two points, namely, the time, and the persons to whom this ma­nifestation hath been made. For, as to the first, it doth demand, why GOD should suffer so many ages to flow forth, and so many generations pass away, without dis­covering the secret of the Gospel to them; having reserved the revelation of it to these latter ages only? Let us say with the Apostle, that the truth is, He would so do; and be we contented with His will, assuring our selves, that it is just, and rea­sonable, though we know not, the motives of it. He hath reserved the seasons of things, in His own dispose. Besides, at what time soever He had done it, man would still have demanded, why no sooner, or no later. Now he complains, that GOD delayed so long. If GOD had discovered His mysterie, at the beginning, he would complain of His having made so much haste. He now objecteth, the interest of the first ages, that were deprived of this blessed light. He would have object­ed the interest of these last generations, that they were too far removed from this Sun-shine, to make their profit of it. Unbelief doth never want pretences. It findeth somewhat to reply, against all the LORD's procedures. And not de­siring, that they should be just, doth easily forge apparences to it self, to believe they are not so. Let us suffer Him to be wiser than our selves; and instead of arguing about the order He hath taken, receive it with respect, and make our profit of it. Let it satisfie us, that by His grace, we find our selves, within the compass of that blessed time, in which He hath manifested His secret; and make we use, with thankfulness of the advantage, He hath pleased to give our age, above those that have preceded. But if you ask me, why GOD communicated His Gospel, to the Church no sooner; tell me also, why He giveth not, to men, and other living crea­tures, the perfection of their kind, at the instant of their nativity? why lets He them lose so much time in the weaknesses of infancy, which might be better employ­ed in more noble actions, if they had their vigor, and maturity at the beginning of their days? Tell me again, why He maketh not the plants to grow up, to blossom, and to bear fruit, in a moment? and why He formeth families, and States so slowly, among mankind? GOD doth nothing suddainly; and would have us understand the maturity of His counsels, by the gravity of His motions. He hath formed the Church, in the same method. He would, that she should begin to pronounce, be­fore she spake distinctly; pass through childhood, before coming to full age. He would, that she should learn her rudiments, before she heard the highest lessons of His wisdom; And haue, in one of her times, Moses for her School-master; in the other, JESUS CHRIST for her Doctor, as the Apostle sheweth us, in the Epistle to the Galatians. Since the Gospel is the highest of Her lessons, C. 3, & 4. it was justly reserved for her ripest age. But if you press me still, and ask me, why GOD ordained such a difference between the ages of the Church: I will answer you, as before, with S. Paul: that thus He would do. You cannot break over this bound, with­out unsetling the whole nature, and bringing the justice, of all His progresses into contestation; it being evident, that it was neither more difficult for GOD, nor less apparently reasonable to give animals, and vegetables, their strength and perfection, in the first moments of their life; then to give the Church, the knowledge of His mysteries, in the first centuries of her time. The other point, in this dispensation of GOD, which offends our curiosity, respecteth the persons, to whom He hath manifested His mysterie, and sanctified them by this Divine light. Why to these, hath He done this, rather than to those? Why to poor Galileans, rather than to the Scribes, and Priests of Israel? The Apostle cutteth the knots of all these questions, with one only word, saying, that He would make it known to them. It's the reason, which the LORD Himself alledged, for this diversity, when having given thanks to the Father, for that He had hid these things from the wise, and prudent, and revealed [Page 134]them unto babes, Mat. 11.26. He addeth, Even so, Father, for thus it hath pleased thee. And our Apostle treating elsewhere expresly of this matter, concludeth, that GOD hath mercy on whom He will have mercy, Rom. 9.18. and whom He will He hardeneth. It's at this Will, that we must stop, and not go on, vainly seeking for reasons in the persons themselves, of the favour GOD hath shewed them; it being clear, that we shall never find in them any which may give us satisfaction. And again, hereto must we reduce all the diversities, which may be observed in the dispensation of the Gospel: as, that GOD maketh it to abound, in one country, and among one people, while another is de­prived of it; that He maketh it to shine upon one generation, after having denyed it to another; that He communicates it here more liberally, and there more sparingly. All this dependeth meerly on His good pleasure; nor can the things themselves afford us any valuable reason of it.

But I return to the Apostle, who saith, that by the revelation of His Gospel, GOD hath made known, what are the riches of the glory of this mysterie among the Gentiles. They that are versed in the reading of this holy man's writings, do know that he often useth the word riches, Rom. 11.33. to set forth abundance. As when he cryeth out, Oh the depth of the riches, both of the wisdom and the knowledge! and when he speaketh elsewhere of the riches of the grace of the LORD; Ephes. 1.7. Rom. 2.4. and when he demands of the impenitent, if he despise the riches of the goodness of GOD, of His patience and long-suffering; and so in a multitude of other places. It's in this sense, that we must here understand the expression of riches of glory; that is to say, a great abundance of glory, or (which amounts to as much) a very great and most abundant glory. Whereby you see the zeal of this holy man for the praise of the Gospel. Inasmuch as he cannot satisfie himself about this subject, but heapeth up the most magnifick terms, he can think of, to represent the excellency of it. He calleth it a mysterie, and a mysterie of GOD; and a mysterie hidden, during all the ages that rolled on from the foundation of the world, and at length discovered from Heaven in the last time, to the Saints of GOD. This is very much; and there is no other doctrine, either humane, or indeed Divine, of which so much can be said. But it is not enough for S. Paul. He adds, that it is a glorious mysterie, yea contents not himself with this. He ascribes to it, not glory simply, but riches, and an abundance of glory. And it is not here alone, that he doth so. He speaks of it every other-where in the same manner; as when he saith, that unto him this grace was given, Eph. 3.7, 8. to preach among the Gentiles, the unsearchable riches of CHRIST: and to make all men see, what is the communication of the mysterie, which from the beginning had been hid in GOD; and elsewhere he calls it, the glo­rious ministration of the Spirit; 2 Cor. 3.8.18. and the mirrour wherein the face of the LORD is openly beheld. And in truth, he had good reason. For it is particularly in the Go­spel, that GOD hath made all the beams of His glory to shine out. There He manifesteth and communicateth unto men, all the marvels of His Power, of His Wisdom, of His Justice, and of His merciful goodness, in their greatest altitude, and in their richest abundance, which are as the substance and essence of this glory. The Gospel is His treasury, wherein He presents us His most glorious, and His Divinest benefits; His grace, His peace, His Spirit, His Holiness, His consolation, His life, and His immortality. But the Apostle doth not speak here of the riches, of the glory of the Gospel in general, and towards all. He addeth particularly among the Gentiles. Sure, there is no sort of men, whether Jews or Greeks, but the Gospel sheweth forth riches of glory in them, if they receive it; Yet we must acknowledge, that never-did its glory break forth, with so much splendor, as when it was preached to the Gentiles. First, that exceeding great and inexhaustible abundance of good­ness and grace, which the Gospel goeth fill'd up with, did pour forth it self, and (if I may so speak) overflowed all bounds, in saving the Gentiles, the most hopeless of all men; when it raised them from this grave, or rather from that abyss of mi­sery, wherein they had lain, not four dayes, as Lazarus in his Sepulchre, but for four thousand years. For this cause, the holy Apostle, comparing the grace of GOD in His Son, [...] 15.8.9. shewed to the Jew, with that shewed to the Gentile, at His calling of each of them, doth name the former, Truth; for that it was promised; and the second, simply, and altogether, Mercy. Then again, how very admirable was the vertue of the Gospel, which effected that in a few dayes, that the Law had not been able to [Page 135]do, in so many ages? The Ministers of the Law did compass Sea, and Land, and after all found it very hard to make one proselyte, and with all their diligence, for two thousand years, that they toiled, had not reduced so much as one Nation to the Service of GOD, though they employed even sword, and strength to that end, when they could. But the Gospel quite naked, and without other weapons, then its Cross, brought unto GOD many a people converted from Paganism. They were a sort of men, that worshipped stocks and stones: they lay plunged in a bruitish ignorance, and in the most infamous vices; there was a mixture in them, of the stupidity of beasts, and the wickedness of Devils. Certainly, to make so much as one of these a Christian; to bring him out of this infernal pit, [...]. and place him in the Church; to make him of a slave of Satan, a child of GOD, was (as an An­cient, writing on this passage rightly says) no less a miracle, than if some one should suddenly change an unclean, and deformed dog, into a man, and from the dung­hil, whereon he lay, cause him to sit upon a royal throne. It was truly therefore a great, and an ineffable richness, and abundance of glory, for the Gospel, to trans­form so speedily, not a small number, but hundreds, and thousands of Pagans, into so many believers. And in this, the Apostle secretly strikes at the false Teachers, who would mix such a noble, and glorious mystery, with their feeble traditions, as if it had not strength, and vertue enough of it self to subsist, without the succour of their inventions.

Finally, he intimates, in two words, the ground of all this richness of glory, that the Gospel hath; which is (saith he) CHRIST in you; that is to say, that CHRIST, whom they possessed, and who dwelt in them by faith. 1 Tim. 1.1. And he ad­deth, that He is the hope of glory; after the same manner, that elsewhere he calleth CHRIST our hope, that is, He of whom we hope for highest glory, and in whom we do infallibly find all the blessedness, that we can, either defire, or expect. It is not without design, that he advertiseth them, that JESUS CHRIST is all the fullness of the mystery of the Gospel. He lays a foundation hereby, for what he will more clearly tell them hereafter: namely, that it is in vain, that the seducers would mingle, the Ceremonies of Moses, and the service of Angels with it. All this great mystery begins, and ends in JESUS CHRIST; since it is no other thing, 1 Tim. 4.16. as himself defineth it elsewhere, than GOD manifested in the flesh, justified in the spirit, seen of Angels, preached to the Gentiles, believed on in the world, and recei­ved up into Glory; that is, JESUS CHRIST our LORD, born, put to death, raised again, glorified, and set forth in the Gospel for us. Such is the mystery, whereof the holy Apostle hath spoken to us.

Judge now, Beloved Brethren, what grace GOD hath shewed us, in communica­ting, so rich, and so admirable a secret to us. Many Kings, and Prophets have de­sired to see, and hear it; and not at all had the happiness. Heaven, and earth did sigh four thousand years, after the blessing we possess: But in the end, only the last ages did obtain it. The Jews saw the wonders of GOD but obscurely, and through veils, and shadows. The Gentiles saw them not at all, being covered with a disinal night, living without GOD, and without hope. This divine mystery, appearing at once, in the end of times, as a great light, that shines forth sudainly from Hea­ven, did dissipate the shadows of the one, and dispel the darkness of the other, chang­ing, by its vertue, the whole face of the universe in a moment. It hath particular­ly shewed the riches of its glory among us, having brought our Fathers out of the horrours of Paganism, which did once cover this whole Land. Let us embrace therefore, with all the affections of our souls, this great and inestimable favour of the LORD's. Let us keep it pure, and uncorupted, without immixing in it, ought that's alien to it. It is not only sufficient for our happiness. It is even rich, and abun­dant in glory. They, that would stuff it out with Ceremonies, and services, whe­ther of Moses's teaching, or mans inventing, as false Teachers heretofore did, and our adversaries at this day do; they, understand not aright the inexhaustible opulen­cy, wherewith it overslows. They obscure the resplendency of its heavenly glory, by their additions; they hide it, and cover it again, with the veil, which JESUS CHRIST hath rent in sunder. Let us say to such, as propose them unto us; We are contented with the mystery, which GOD hath vouchsafed to manifest unto His [Page 136]Saints. It sufficed for their bliss. It will well suffice for ours. We do not desire, any other riches, than those which it aboundeth with; or any other glory than that, which it shines withall. It is enough, that this JESUS CHRIST, who fills it up, is in us, the hope of true glory. There is no need to associate with Him, either Moses, or Angels, or Saints. But Faithful Brethren, the securing of this mystery, from the errors of superstition, is not all. For the conversing of it pure among us, and placing it in that glory, which is due to it, there must be a putting far away the filth of vices, and of carnal, and earthly passions. GOD hath not lighted up this great Sun among you, that ye should continue to live ill, and do the same works, in such a blessed light, as are done in darkness. Far be it from Him. He hath disco­vered to you, the mysteries hidden in old time, that your holy life might be new. As your knowledge is greater, than that of other ages; so let your holiness surpass theirs. The dimness of their light doth in some sort excuse their faults; faults com­mitted in the mistakes of childhood, and in the obscurity of shadows. With what pretext can you palliate yours? you, to whom GOD hath communicated all His counsel; How will you defend, that ardent, and unruly passion, which you have for the earth? you, whom by the Gospel, he hath made to see, all the beauties of Heaven; How will you justifie the love, and the adherence you have, one to the pleasures of the flesh, another to the heaps, and honours of the world? you, to whom He hath shewed the riches, and the glory of eternity, in His Son JESUS CHRIST? Sure, to sin, in such light, is not an infirmity; nor simply a naughtiness. It is an impudence, and an execrable insolency. Take heed then, Beloved Brethren, that this great grace, which GOD hath shewed you, do not turn to your condemnation. If you desire, it should be saving to you, purifie your selves, and cleanse your selves from all filthiness and pollution. For the mysteries of GOD are only for Saints. Renounce the world's behaviour, as well as its belief: Walk in the wayes of Heaven, in an Honesty, and Purity, worthy of the vocation wherewith GOD hath honou­red you. Let His mystery shew forth the wonders of its glory, among you; potent­ly changing your whole life, into its brightness, and transforming you into the image of that JESUS CHRIST, who hath vouchsafed to dwell in you, and to take your hearts, for His temple: that after you have wisely managed His talents here below, and happily travailed in His work, He may crown you one day, in the Heavens, with that soveraign, and eternal glory, which He hath promised us, and we hope for, from His grace. So be it.

THE XV. SERMON.

DEAR Brethren; There is a great difference between the Law, and the Gospel, both in regard of their own nature, and in regard of the manner of their dispensation. For, to omit other things, the Gospel is a mystery, that is, a verity, so hid in GOD, as if He had not vouchsafed to disco­ver it to men Himself, by a supernatural revelation, no creature, either earthly, or heavenly, had been ever able to bring it forth from the bottomless deeps of GOD's wisdom; or to acquire any solid, and distinct knowledge of it, by the contemplation of the things of the world. But the Law is a verity, suitable to the sentiments of na­ture, and so open to the view of Angels, and men; that if sin had not dulled, and corrupted the strength of our understanding, we should have easily comprehended it, of our selves, without any extraordinary manifestation from Heaven. Accordingly you see, how deplorate, and how blind soever men be, yet they fail not to discern the things of the Law, and the rectitude, and justice of the most of that, which it commands us. But if you consider the dispensation of these two doctrines, you will find, that whereas the Law was given by Moses to the Jewish nation only, the Gospel of our LORD and Saviour was preached to all people on earth indifferently, there having been no part of mankind, to whom the benefit of this new light was not presented by the Apostles, and their Schollars. S. Paul (if you remember) inform­ed us of it, in the foregoing text; where he affirmed, first, that the Gospel is a myste­ry, sudden during all the ages and generations, which had passed; but now mani­fested to the Saints of GOD; and secondly, that the LORD hath made known the glorious riches of this mystery among the Gentiles, that is to say, among other people of the world, beside the Jews; This he further confirms, in the Text now read unto you, by the extent of his preaching, protesting, that he declareth this Di­vine word to all men. For having intimated before, the subject of this great my­stery of the Gospel, and declared that it consisteth wholy in CHRIST JESUS alone, who is the author, and the matter of this coelestial doctrine, he addeth, whom we preach, admonishing every man, and teaching every man in all wisdom, that we may render every man perfect in JESƲS CHRIST. And because his labours, and his sufferings, were one of the most glorious marks of the truth, and the Divine au­thority of his Apostleship, he maketh mention of them also, in the following verse, Whereunto I also labour (saith he) combating according to His efficacy, which worketh powerfully in me. For his design is to justifie, what he had before told the Colossians; namely, that he was a Minister of the Church, set up to fullfil the word of GOD among the Gentiles: and this, to the end he might establish the Colossans in the [Page 138]doctrine which he preached, and secure them from the seductions of false Apostles, who endeavoured to corrupt it, by immixing with it, the errors, which they went to and fro a sowing in the world: and did pretend, that besides Faith in JESUS CHRIST, there was a necessity of observing the ceremonies of the Law of Mo­ses, and of practising divers superstitions, as the worshipping of Angels, which they recommended, and hugely exalted, as S. Paul will shew us, in the following chapter. It was for the setting up of his own Ministry, and teachings, above these evil workers, that he urged his heavenly call before; It is for this end again, that he exalted the Gospel, in so lofty a manner; and it's for the same end, that he here sets forth the exercise of his Apostleship; which consisteth in two things; one whereof is the preaching, which he describes in verse 28. The other is the labour, and conflict, which accompanied his preaching, declared in the verse following, the last of this chapter. These are the two points, which we will treat of, by the will of GOD, in the present action; the Preaching, and the combats of S. Paul; noting upon each of them, what we shall judge apt for your edification, and consolation; which is the only mark, that all the labour of this great Apostle tended to; and the true end, both of our word, and your faith.

As for the Apostles Preaching, we shall have four things to consider, which he saith of it. First, the subject of it, to wit, JESƲS CHRIST whom (saith he) we preach. Secondly, the manner of it, which he expresseth in those words; admonishing, and teaching every man. Thirdly, the object, to which this preaching of his was directed, namely, every man; admonishing every man (saith he) and teaching every man; and in the fourth, and last place, the end, and aim, to which it tended, to wit, the perfecting of those, to whom it was directed; that (saith he) we may render every man perfect in CHRIST JESƲS. For the first, when he saith, that he preacheth JESƲS CHRIST, his meaning is not simply, that he speaks of JESUS CHRIST to those, whom he instructed. There never was an heretick, but made some mention of Him; and for the colouring of his dreams, did mingle with them somewhat of the mystery of JESUS CHRIST; even Mahomet himself, the desperatest of all impostours, that ever debauched men from the Gospel, doth nevertheless speak of Him with honour, and acknowledge in gross, the truth of the call, and doctrine of JESUS. But the Apostle signi [...]ies, that he declareth JESUS CHRIST alone; preacheth none but Him; that He is the only subject of His preaching, and the filling up of his teachings; according to the profession he expresly maketh elsewhere, that he determined to know nothing among them, 1 Cor. 2.2. whom he taught, but JESUS CHRIST crucified. His Epistles, in which he hath left us a lively, and a true picture of his preaching, do sufficiently justifie his speech. For such as have read those divine writings see, that they are filled, from the beginning to the end, with JESUS CHRIST alone. This adorable name shines out every where in them; and there is no tract, or chapter, but it is engraven on it. There are scarce two periods found together, in which it doth not appear. If he be to teach, he proposeth no other secrets, but those of the nature, or the offices, or the actions, or the passions, or the promises of JESUS CHRIST. If he must combat error, he wields no other weapons in it, but the Cross of JESUS CHRIST. If he aim to clear the obscurities either of nature, or of the Law; JESUS CHRIST alone is the light he useth, to dissipate all kind of shadows, and clouds. From Him he fetcheth consolation, for souls cast down, either by the sense of their sins, or by the heaviness of affliction. In Him, he finds all his motives, and arguments for our sanctification. JESUS CHRIST alone, furnisheth him, with all that's necessary to pacifie our conscien­ces, to make glad our hearts, to raise our hopes, to confirm our faith, to enflame our charity, to inkindle our zeal, to stiffen our constancy, to encourage our patience, to purifie our affections, to loosen us from the earth, and lift us up to heaven. JE­SUS CHRIST is all his Logick, and all his Rhetorick. He is the rise of his arguments, the magazin of his arms, the great motive of his perswasions, the soul of all his discourses. In the determinations of this holy Doctor, you no where meet with, either Pope; or Mass; or devotions to Saints, and Angels; or Purga­tory, or auricular confessions, or so much as one of those pretended mysteries, that [Page 139]fill up the modern Theology. He was fully content with JESUS CHRIST. He believed it enough, to preach Him, and that he needed no more, either to dis­charge his own duty, or to advance our edification; and truly he had reason. For what is there, I do not only say necessary, and useful, but any way good, or great, and excellent, which is not in JESUS CHRIST? Though other things, which are recommended in religion, were as true as they are false; and as innocent, as they are pernicious; yet it is evident, that in comparison of CHRIST JESUS, they are miserably poor, and childish. In Him alone is found such true solidity, as is able to content the soul; in Him alone is wisdom, righteousness, sanctification, and redemption; all the fulness of the Godhead; all the treasures of wisdom, and knowledge, as S. Paul will tell us hereafter. In this LORD alone, is grace, truth, and life. There is no salvation in any other. Acts 4.12. No other name hath been given under Heaven unto men, whereby they must be saved. And yet, alas! though this be a truth, so clear in it self, and so authentically confirmed by the practice of our great Apostle; there are people, that professing to believe it, do for all, seek that else­where, which is to be found in JESUS CHRIST only: and having this li­ving, and overflowing spring of grace opened to all believers, by the loving kindness of the Father; yet go digging in the poor Cisterns of the creatures, for the water of salvation. They acknowledge, that the merits of JESUS CHRIST are in­finite, His righteousness absolutely perfect, His grace inexhaustible, His power su­pereminent: but they are not content with it however; They adjoyn their satisfacti­ons unto His; the prayers of Angels, and Saints to His intercession; and do min­gle the sufferings of men, with the blood of the Son of GOD. But if the lusts of the world, or the false blaze of error, or the corrupt inclinations of the flesh, do in­duce them to approve, or to bear with so dangerous a mixture; let us, for our part, Dear Brethren, whom GOD hath delivered from such prepossessions, adore the fulness of JESUS CHRIST. Let us content our selves with his richness, and never seek any true good any otherwhere, than in Him. Bless we GOD, that from the Pulpits erected among us, we hear no name sounded forth but His. Since S. Paul preacheth none but Him, it is greatest reason, that He alone should take up the mouth of Preachers, and the faith of their hearers.

But the Apostle having declared the subject of His preaching, addeth the matter of it. We preach CHRIST, (saith he) admonishing, and teaching in all wis­dom. These are the two parts of the office of a good Preacher, to wit, admonition, and instruction. The first compriseth all the remonstrances, that are made to sin­ners; whether to reprehend their faults, or to excite their diligence, or to comfort their sorrows, or to advertise them of any other part of their duty. The second, conteineth all the lessons of heavenly doctrine, the exposition of each of the articles of the mystery of godliness. Admonition reformeth manners; teaching informs faith. The one moveth the will, and the affections; the other instructeth the un­derstanding. The Apostle protesteth elsewhere, Act. 20.21, 31. that he carefully joyned these two offices together; not contenting himself with teaching, and testifying of faith in JESUS CHRIST; but moreover incessantly admonishing every one with tears. And you see these two wayes meeting thoughout his Epistles; in which, he not only expoundeth the mysteries of faith; but ever, and anon descendeth to the applying of those instructions, to the carriage of those whom he instructeth; re­proving them, chiding them, comforting them, encouraging them, as they had need. And as he practis'd thus himself; so he gave order, for the like procedure, to others, whom GOD had called to the holy ministry. 2 Tim. 4.2. 1 Tim. 3.2. 2 Tim. 2.24. Tit. 1.9. 2 Tim. 3.16, 17. Preach the word (saith he to Ti­mothy) be instant in season, and out of season; reprove, rebuke, exhort with all sweet­ness of spirit, and doctrine. And elsewhere he wills in general, that every Pastor be, not only apt to teach; but also able, to admonish by sound doctrine, and to convince gainsayers. Indeed, these two offices are necessary for the edifying of the faithful, which is the end of the ministry. It is not enough to propose the secrets of the Gospel in general unto them; general things do not much stir us. They must be touched in particular; and the word of God which is the instrument of our pro­fession, is proper for these two operations, as S. Paul expresly noteth, when he saith, that the Scripture is profitable, for doctrine, for reproof, for correction, for instruction [Page 140]in righteoussness, that the man of GOD (that is, His servant, or his minister) may be accomplished, and perfectly furnished unto every good work. Such then, as the LORD hath honoured with this sacred ministry, should labour both in the one, and the other of these two performances; and make account, that he calleth them, not simply to teach, but also to admonish. For this here is not the pew of a Professor of Mathematiques, or Physick; who hath no other business, but to ex­plain the secrets of those sciences, to those that hear them. This Chair hath been prepared in the Church, for the conducting of men to salvation; not meerly to make them understand: but to give them everlasting life; to illuminate their minds; to form their lives unto holiness, to pluck them out of the snares of Satan, and cause them to walk in the wayes of GOD. Faithful Brethren, since you know, that such is the nature of our charges, you should not think it strange, or ill, that we ex­ecute them, in this manner, among you. There are some, that have a tender ear. They willingly hear information, and doctrine: but cannot bear remonstrances. Discourse, about the mysteries of religion, is pleasing to them; but about their vi­ces, and their duty, burthensome. And this tenderness is a very bad sign; as shew­ing, that their morals are not found. As a Physician judgeth, that there is some­thing amiss, some sinew hurted, or some collection of unnatual humors, in those parts of the body, which he cannot touch, without putting the Patient to pain. If you would have our ministrations, to be entirely grateful to you, reform your manners, that nothing may remain in your life, but what is healthy, and vigorous. Remonstrances do importune those only, that have a diseased Soul. But they should consider, that if they be troublesome to them, they are necessary for them: and if the interest of our Office do oblige us, to make them; the interest of their salvation, doth much more oblige them to suffer the same. It is a salt somewhat sharp, but wholsome; a potion, bitter, but conducing to health. But the Apostles addition, that he teacheth in all wisdom, must not be forgotten. There is no need, I should advertise you, that he speaks of heavenly wisdom; of that truth, which is necessary to be known, for the obtaining of Salvation. It is evident therefore, when he saith, he teacheth in all this wisdom, he signifies, that he declareth all the mysteries of it, to such as he instructeth; that he hideth no part of it from them, which it con­cerns them to know, for their arriving at the inheritance of JESUS CHRIST. It is the very thing, that he speaks elsewhere more clearly, and in express words; namely, when he taketh the Bishops, or Pastors, of the Church at Ephesus, to witness, that he had kept back nothing from them, which was profitable for them; but had taught it them, Act. 20.20, 21, 27. and preached it publickly, and from house to house, tesstifying both to the Jews, and to the Greeks, repentance towards GOD, and faith in JESUS CHRIST our LORD; and a little after. I have not shunned (saith he) to declare to you all the counsel of GOD. Whence it appears, that the traditions, which are pretended to have been, not publickly, and generally taught to all the faithful, but delivered in secret to some only by the Apostles, are not at all ne­cessary to mens Salvation. He that hath learned, what the Apostle taught all men, knows enough, since he taught in all wisdom; except men will say, that he want­eth some knowledge, who hath learned all wisdom. But it hath alwaies been one of the artifices of curiosity, to feign, that men of GOD did not publish all; and that they committed a part of their instructions, only to the ears of some, that were more perfect than the vulgar; to the end, that under this pretext, it may make its own disquisitions, and inventions pass, for articles of divine doctrine. I know well, that this is a meer imagination; as weak, as it is bold; and such as hath no other foundation, than the passion of those, that advance it. But it is not my business, to make any further inquiry, into the vanity of it. For what ever it be, since S. Paul hath taught every man, in all wisdom, my simplicity is henceforth in safety. The ignorance of your pretented secrets, cannot be prejudicial to me, since all the wisdom of the Gospel, is comprised, in the Apostles publick, and common teachings. From the same consideration, you may perceive also, how ex­travagant the dreaming of those is, who would make it be believed, that the do­ctrine of the Church is polished, and perfected from age to age, the succeding having added to the light of those, that went before; and that we should not [Page 141]wonder, if the ancients either knew not, or even spake contrary, to some of the Articles of the Modern Divinity: forasmuch (say they) as the Church, not having yet at that time declared them, the belief of them was not necessary. By this ac­count, the Faith will have been imperfect, in the Apostles time. Yet S. Paul saith here, that what he Preached to all men, was all wisdom; and he will add immedi­ately, that by it, he rendred every man perfect in CHRIST JESUS. whatso­ever may be said in the matter, it is clear, that it's enough to know the things, that are sufficient to save us. If that, which the Apostles Preached, did suffice for the salvation of the first believers, we have nothing to do with that which men have added since. For we seek but our salvation; and it's sottishness to imagine, that what was sufficient to save believers in those dayes, is not sufficient to do it in ours; as if GOD had changed his design; and the revelation of His Son, and the Apostles Preaching were not the seal and the last perfection of all His dispensations. The Articles which have been declared in the latter ages, did make up a part of the wisdom Preached by the Apostles, or no. If they made up a part of it, they were no less necessary for the first ages, than for the latter. If they made up no part of it, they are now as little necessary as ever. And it avails nothing, to alledge the Church, to us. For what authority soever may be ascribed to the company, which is so called, it hath not enough, to make that necessary, which in reality is not so; not enough, to shut up, what GOD hath opened; nor to contract, what He hath dilated; or to bind, what He hath loosed. If GOD will save us, without belief of the Mass, or of Purgatory; the Church would do well to will the con­trary; would she not? GOD will judge us, by His own will, and word; and not by the fantastical conceits, or imaginations of men.

But I return to the Apostle, who sheweth us also, in this Text, (and it's that, which we are to consider, in the third place) what the object of this his Preach­ing is, when he saith, that he admonisheth every man, and teacheth every man. It's very probable, that the false Teachers, who would seduce the Colossians, for the colouring of that observation of the Law, which they recommended, did alledge, that the Apostles themselves left the Jews the use of Circumcision, and the practice of legal abstinences; and that if S. Paul did otherwise, it was but towards some only. I account, it is to this properly, that we must referr and oppose, his saying here three times, that he admonisheth every man, that he teacheth every man, and that he might render every man perfect in CHRIST. He thus repeats this word to them, to shew, that his Preaching was the same, and uniform throughout: that he declared to all men, but one sole JESUS CHRIST; and that he Preached Him indiffe­rently both to Jews and Gentiles, Greeks and Barbarians; GOD having given for them all, but one and the same Gospel; as He hath set up but one Sun, in the Universe, to shine on all mankind. I declare (saith he) the same CHRIST unto all, as Saviour and Redeemer of the world. There is no man, to whom I Preach any other thing. Whereby he gives a secret blow to the doctrine of these Seducers, which was particular, and not Preached, either by the holy Apostle, or by any of his fellows. It may well be also, that he aimed to shew here, in his way, the extent of his charge, which enclosed all men on earth within its compass, there being no one of them, to whom he had not authority to Preach the Gospel, and to admonish and teach him. According to his saying elsewhere, that he is debter, Rom. 1.14. both to the Greeks, and to the Barbarians; both to the wise, and to the unwise; for the seasonable establishing of the power, he will use anon, to admonish the Colossians, and condemn the Seducers. For he shews thereby, that there is no person, how knowing soever he may be otherwayes, but is his Scholler, for this Heavenly wisdom, and ought in this respect to be subject to his instructions, and to learn of Him the mysteries of the same. As if he had said, that GOD hath raised him to the Doctoral Chair of the universe, and made him His publick, and universal Herauld, who should be hearkened to, by all the men of the world. Whence it follows, that these pretend­ed Masters of the Colossians, who would intrude to teach them, after their mode, did thwart the institution of GOD; and that before they did put themselves, upon the instructing of others, they should first have learned, of the Apostle, the true mysteries of the wisdom of GOD. I acknowledge, there is not any one of the [Page 142]Ministers of GOD, who hath now this great extent of Authority, that the Apostle here ascribeth, and with truth, to himself. Nevertheless each of them ought to do, in his district, what the Apostle did, in his; even admonish, and teach every man, whoever he be, in all wisdom; have but one, and the same Gospel for all; not pleasing doctrine, and, as is commonly said, a Velvet Gospel, for the rich; and another quite different, for the poor; but treat them all without respect of persons: not conceal ought from the one, which hath been discovered to the others; each one ought, to teach the small, as well as the great; to admonish the great, as well as the small; to edifie them all in common, without despising the littleness of the one, without fearing the greatness of the other.

But let us now see, what the end, of this Preaching JESUS CHRIST, is. We declare Him, saith the Apostle, admonishing, and teaching every man in all wisdom, that we may render every man perfect in JESƲS CHRIST. This was the Apostle's aim; this was the design of his labours, even to present, all those that heard him, holy, and unreprovable, unto JESƲS CHRIST; to put them into such an estate, by his Preaching, as that they might appear, before the Throne of Grace, without confusion. He expresseth it elsewhere in other terms; namely, when he saith to the Corinthians, 2 Cor. 11.2. in particular, that he had appropriated them, or knit them, or as it were espoused them to one husband, that I might present you, (saith he) as a chaste Virgin unto CHRIST; where he useth precisely the same word, which he placeth here, and which we (French) have translated, in the one of these places (rendre) render, and (presenter) present, in the other. You know, there are two sorts of perfection; one of a believer's minority; the other of his full age, according as the Apostle distinguisheth our times, in the first Epistle to the Corinthians. 1 Cor. 13.11. The one, that which we have here below, during the course of our Pilgrimage. The other that, which we shall not have but in Heaven, our true Countrey. This latter is a perfection every way compleat; such, as comprehend­eth all the degrees of knowledge, holiness, and glory, which our nature is capable of. The former is a perfection begun, having all the parts of sanctification, and consolation, that are necessary, in our present frailty, but not yet brought up to the top, and highest degrees. The one is simply, and absolutely called, Perfection, the other is so named, but in some respect, and in comparison, either of the estate, which we were, and other men not regenerate are still in, or of the condition of our age. The Apostle means the first, Phil. 3.12, 15. when he confesseth, that he is not already perfect. He speaks of the second, when he faith, Let us all that are perfect, be thus minded. The one, and the other is the end of the Preaching of the Gospel. For the design of Paul, and of all true Ministers of the LORD, is, to guide the faithful to eternal salvation; that is, to the last and highest of these two kinds of perfection, by means of the first. And so the nearer effect of their Preaching, and which immedi­atly follows it, is the believer's perfection on earth. The further and more remote effect of it, which necessarily, and infallibly results from the first, is his perfection in Heaven. Moreover, this first perfection, to which Preaching immediately tend­eth, consisteth of two parts chiefly, Knowledge, and Sanctification; Faith, and Charity; And though there be many defects, both in the one, and the other, if you compare them with the vision, and glory of Heaven, yet the one, and the other are, even at present, perfect in some sort, to wit, in as much, as the true believer wanteth not any of the knowledges, and habitudes, that are necessary to salvati­on. And it's to this the Apostle reduceth it, when he restraineth the perfection he speaks of, to JESUS CHRIST; that we may render every man perfect in JESƲS CHRIST, saith he. It's to His abundance, that we owe our per­fection; forasmuch as He giveth us what we have of it, by His Spirit; and sup­plyeth, what we want of it, by the riches of His merit. The Apostle considers the Believer's perfection here, in its whole extent, that is, in regard both of faith, and of holiness. I confess, he doth particularly intend the first of these. For it seems to me evident, that he hath an eye to the errour of the Seducers, who added the ob­servation of the Mosaical Law, the worshipping of Angels, and such other Tradi­tions, to the instructions of the Gospel, as if the faith of Christians were imperfect without them. S. Paul, to overthrow this pernicious dotage, doth seasonably lay [Page 143]firm, that the Preaching of the Gospel is enough to render every man perfect, who receiveth it with saith, that there is no need, either of Moses, or of Angels; no need of the Ceremonies of the one, or of the services of the other; that JESUS CHRIST, in whom we are, abundantly sufficeth, without the adjunction of any other. But though this be the Apostles direct aim; yet in that perfection, which he speaks of, together with entireness of faith, he doth comprise, pureness of man­ners, and of worship, which inseparably depends on it, and without which that faith cannot possibly be perfect.

Such is the sense of these words of S. Paul; from which we may learn two things, before we go further on. The first is the perfection, and sufficiency of the doctrine Preached by the Apostles. For since the end to which it tended, was to make the hearer of it perfect, it is evident, that it had in it all, that was necessary to convey this perfection; there being no likelyhood, that GOD would have put a means, into the hands of His servants, which was not sufficient to reach their end, such a fault being incompatible with His infinite wisdom, and power. But it is evi­dent, that the Apostles Preaching, would not have been able, to make the faith of their hearers perfect, if they had omitted, in Preaching, any one of those particu­lars, the believing whereof is necessary to salvation: It must be concluded there­fore, that they omitted not any one of them. Whence it is clear, by the same ar­gument, that all the traditions, which men advance at this day, are unprofitable. For what service can they do us, since we may be perfect, in JESUS CHRIST, without them? It cannot be said, that they were a part of the things, which the Apostles Preached. First, the very men, that defend them, dare not affirm it of the most of them, it being notoriously known, that they rose up by little, and little, very long after the Apostles times. Secondly, because S. Paul himself describeth to us the matter of his Preaching, We Preach CHRIST (saith he) confining it wholly, as you see, to the mysterie of our Saviour, with which these Traditions have no more alliance, than those of the Seducers had, which he will afterward refute, who sought to mingle divers Ceremonies, and the worshipping of Angels, with the Gospel of JESUS CHRIST. And lastly, because the Apostle elsewhere gives to Scripture, the same sufficiency, which he here ascribeth to his Preaching, saying, 2 Tim 3.16, 17. that All Scripture is by the inspiration of GOD, and is profitable for doctrine, &c. that the man of GOD may be perfect. But it is clear, that these pretended traditions do appear no where at all, in Scripture. Sure then, it is also manifest, that they are no way necessary, to make our faith perfect. But by the same grounds, it is apparent again, how con­trary to S. Paul, the doctrine of Rome is. For whereas he saith, that the design of his Preaching was, to make every man perfect in JESƲS CHRIST; Rome, on the contrary, alloweth this perfection only to Clerks, in the first place, and next, unto Monks, not reckoning, that the people, (whom by an odious name, which S Paul never gives, but to Pagans, or the profane, they call Seculars, and men of the world, in opposition to men of the Church) can, or should seek to arrive at per­section. And the presumption of Monks is grown so high, that there are no longer any, but persons hooded, and cloathed in their mode, that are called Religious men, or Religious women; as if every man, who is a true Christian, were not also truly religious; and again, they call their condition only, the state of perfection; as if all the rest of the faithful, were but abortives, and imperfect productions. And though this vanity be, so out of measure injurious, to all other Christians; yet their Parti­sans do suffer it, and seem, for the most part of them, well pleased with it; imagin­ing, under this pretence, that there are none, but Monks, obliged to be perfect; and that, as for themselves who are in the world, it is not their part, to aspire so high; and in effect, the greater number do so freely dispense with themselves, in the case, that truly there is reason to call them Seculars indeed. But the holy Apostle here, overthrows in two words, the arrogance of the one, and the security of the other. As for the former, when he telleth us, he Preacheth the Gospel, that he might render his hearers perfect, he clearly shews us, that, for our guidance to perfection, we have no need of the Rules either of Francis, or Dominie, or Bruno, or Loyola; or the other many pretended Regulars, who as it were outvying one another, daily set forth some new discipline to the World. The LORD JESUS hath provided long ago [Page 144]for our perfection, giving us a most compleat, and very easie rule, to attain it; after which, it is an exorbitant rashness, to resolve the establishing of another. Follow that rule, Christian, embrace that, and proceed constantly in the way of holiness, which it hath prescribed you; and be confident, that so doing, you shall not fail of being perfect, though you wear not Francis's Frock, and Hood; or Loyola's little Band. But the Apostle here, no less condemneth, the security of those, that are called Secu­lars, than the vanity of such, as stile themselves Religious. For he saith expresly, and universally, that his design is to render every man perfect in CHRIST JESƲS. He will have no other Disciples. He owneth none for his Schollers, but such as aim at perfection; such as vow it, and labour after it daily. If you remain Secular, and in state of imperfection, his Preaching hath not wrought it's effect in you; and as you have not part in that perfection, to which he would form you in this life, no more shall you have part, in that, to which he desireth to con­duct you, in the next life. There is but one sort of Christians, even such, as having believed the Gospel, do mortifie the deeds of the body, and crucifie their flesh, with it's affections, and who forgetting the things which are behind, do advance some steps daily; towards the mark, and prize of their calling; such as Paul, whose speech about it you are now hearing, hath prevailed to render, by the efficaciousness of his Preaching, perfect in CHRIST JESƲS. It's a mistake, it's a folly, to fancy any others. These double, or middling Christians, that would at once be, both Christians, and worldlings, disciples of Heaven, and of Earth; have no more place in reality of nature, than in the Scriptures of GOD. If you would have place, among the perfect ones of the life to come, be betimes, among the perfect of this life. There's no ascending to the one of these perfections, but by the other; If you will be one day in the number of full-grown men of JESUS CHRIST; be now in the number of His Children. Walk in faith, and in love, during this Pilgrimage, if you pretend to the vision, and glory, of the heavenly Country.

But it is now time, My Brethren, to say something to you of the Apostle's labour, and combats; having spoken of his Preaching: Whereunto I also labour, saith he, combating according to His efficacy, which worketh powerfully in me. Sure there is no Christian, but meets, in the way to Heaven, with many thorns; which the flesh, the World, and the Devil, do sow there; for that they cannot suffer, that any one should undertake so glorious a design, but they must cross him, [...] utmost of their power. Yet among all the faithful, there are none, that have more labours, and combats to undergo, than the Ministers of the Gospel. This high Office, besides that it is first very painful in its self, doth next draw the hatred, and persecutions of the enemy, upon them, more than others; and again, among all those whom GOD hath honoured with this divine employment, it must be acknowledged, that the Apostles are the men, who had most difficulties to surmount, and afflictions to wade through. All our pains, to say true, are but Childrens play, in comparison of the combats, that these great Warriers had to fight. For who doth not know, that in every work of importance, the beginning is ever much more difficult, than the pro­gress, and prosecution? The Apostles brake up the ground, wherein we labour; They opened, and planed the race, in which we run; They with infinite pain, laid the foundations of the house, which we build. The business at that time was, to overthrow Paganism, to demolish Judaism; to fill up great deeps, and to make plain mountains; whereas we enter upon a work already setled, and fixed. They went through a Country, where was neither way, nor path, nor any thing, favoura­ble to them; whereas we go in the track, they have made. To all this we must also adde, the great extent of their charges, which enclosed the whole universe, and obliged them to take care of all the Nations of the World: whereas we labour each of us, in a small parcel of this great, and vast heritage of the Son of GOD. What shall I say of the persecutions, which Satan raised up, and brought upon them in all quarters, animating all the powers of the world against them, and subtily en­gaging them in this war, some by a zeal for the Religion of their Fathers, others by reasons of State; some by a jealousie for reputation, others by their passion for plea­sures, and vices? To overcome so many difficulties, and to advance (as they did) a work, whose success was, in appearance, as impossible, as if they had undertaken, [Page 145]to displace the bounds of the world, and to change mountains, and seas, it was evi­dently necessary, that these holy men should toil, in an extraordinary manner, and strive with a quite other vigor. than any of all the rest of the faithful ever had. But though they all applied themselves to such service, with an indefatigable, and couragious earnestness, and with an admirable constancy of mind: yet sure S. Paul did particularly signalize himself, among those blessed Patriarks of the new people, and Israel of GOD; For as to labour, which he mentions first, none of them all preached CHRIST, with more fervour; none of them pressed men, to yield themselves to Him, with more vehemency; none began with more allacrity; nor went on with more assiduity. There never was tongue more active, nor pen more Divine, nor mind more vigilant. He alone travelled well-nigh as many coun­tries, as all the rest together. He visited all nations, sowing the Gospel every where, watering it night, and day, by His speech, by his tears, and by his cares with in­credible pains. He had no sooner achieved one conquest, but he enterprized ano­ther; and the end of one labour was to him, but the beginning of another. Ne­ver did ambition, or avarice, though the most restless of our passions, put men of the world, to half the pain, that the design of bringing mankind, to the perfecti­on, which the LORD JESUS promised, caused unto him. And as the incli­nation, which the Sun hath, to communicate his comfortable beams to all creatures, keeps him in a perpetual motion, without permitting him to have one moments rest; So S. Pauls charity, and the passion he had, to shed abroad every way, the light, and life, and blessedness, wherewith his Master had filled him, pressing him alike both day, and night, made him take his course, without ceasing, and roul continually about mankind, presenting his treasures, sometimes to one country, and sometimes to another, passing all the days he lived, in this glorious unquietness. Neither did he overlash at all, when he said somewhere, being compelled to it, 1 Cor. 15.10. by the unequitableness of his Calumniators, that he had laboured more abundantly, than any of the rest. That part of his story, which S. Lake hath told us, in the Acts, doth justifie the truth of those words of his, and these fourteen divine Epistles, which he hath left us, and which do themselves make up part of his admirable labours, do as clearly shew us, how the case stood indeed. His combats, were no less, than his ministerial labours. For by them, he meaneth the perils, and the sufferings, upon which, his discharging his Apostleship, and the preaching of the Gospel, did cast him every hour, which he frequently compares, to the combats that were at that time, solemnized in Greece; because those, that entred into them, had divers pains, and inconveniences to suffer, as he sheweth at large, towards the end of the ninth Chapter of the first Epistle to the Corinthians. He had more enemies to sustain, 1 Cor. 9.25, 26, 27. than any of the rest; Jews, and Pagans without; Seducers, and false brethren within. It may make us tremble, but to read the persecutions, and the crosses he received from the one, and the others. Himself hath drawn up a little Catalogue of them, wherein he represents to us, through what depths of afflictions he had passed, and did still daily pass, being pursued out of measure, both by his own country­men, and also by the Gentiles. He was beaten, imprisoned, scourged, stoned; He was in shipwracks, on the Sea; in dangers, and deaths, upon the Land. He was brought to be, at the mercy of robbers in desarts, beset round in cities, both with weapons of enemies, and the ambushments of false friends. He was reduced to nakedness, to cold, to hunger, and thirst; It's this hard, and terrible chain of la­bours, and sufferings, which he meaneth here, when he saith, Whereunto I also la­bour, combating. But Oh the deep humility of this holy Soul! he immediately gives the glory of these merveilous exploits, to the sole vertue, and assistance of the LORD JESUS. I labour, and combat (saith he) according to His effica­cy, which worketh powerfully in me. He exerciseth the like modesty elsewhere; when having said, that he had laboured abundantly more, than they all, he presently takes up himself, and adds, yet not I, but the grace of GOD, which is with me. It is the invincible force of this grace of the LORD JESUS, which he calleth here, his efficacy; and he saith, it worketh powerfully in him, or with power, to signifie the admirable effects, which it produced in him; first, in that it raised up in Him, the light of knowledge, the love of holiness, charity towards the LORD's [Page 146]flock, such prudence, and wisdom, as were necessary for the instruction, and go­vernment of souls. Secondly, in that it endued him with a more than humane courage, with an immoveable constancy and firmness, both that he might not sink under the burden of such great, and continual labour; and that he might pa­tiently, and cheerfully bear the persecutions, and tentations, which were still let loose upon him; the LORD making things tend to His glory, and the advance­ment of his work, which seemed so contrary thereto, as He promised him else­where, that His power should be made perfect in his infirmity. Thirdly, in ac­companying the Apostles preaching, with diverse miracles, which ravished men, and authorised his words, Rom. 15.18, 19 as he expresly testifies in another place. I will not dare to speak of any of those things, which CHRIST hath not wrought by me (saith he) to make the Gentiles obedient by word, and work, through mighty signs, and won­ders. Lastly, this Divine vertue of our Saviour, did also magnificently appear, in the success he gave to Pauls labour, opening the hearts of those, that heard him, and causing his voice to enter into them, notwithstanding all the impediments of na­ture; with such a miraculous blessing, that he made his Gospel to abound, from Je­rusalem, and round about, even to Illyricum, subduing nations, and converting them gloriously to the service of His Master. It's this that he represents here to the Colossians, in these words, even that he laboureth, and combateth according to the efficacy of CHRIST, which worketh powerfully in him. And it ex­cellently conduceth to his design, which is to shew the truth of the Gospel he preached; which shined forth clearly in those many miracles, they being as seals by which the LORD confirmed it.

I confess now, that this great example, doth particularly reflect on such, as GOD hath called to the sacred Ministry of His house: and it sheweth them, on one hand, how painful their office is; that it is a work, (as the Apostle faith otherwhere) a work (I say) rather than a dignity; 1 Tim. 3.1. 2 Tim. 4.5. a labour, and not a recreation. For the discharging of it worthily, they must toil, and strive, watch in all things, endure af­flictions, and do the work of Evangelists. And it teacheth them, on the other hand, that they must not recoil, for those great difficulties; but trust in the grace of CHRIST, and expect, from the sole efficaciousness of His assistance, that light, that strength, that patience, and constancy which is requisite, for the finishing of so laborious a course; since it is He alone, who rendreth us meet for these things, strengthning us in weakness, comforting us in trouble, encouraging us in difficul­ties, susteining us under assaults, and so conducting us, that though we be nothing of our selves, 2 Cor. 3.5. yet, in Him, we can do all things, who maketh us able to be Mini­sters of the new Testament. But though S. Pauls example do particularly respect Pastors; yet it appertaineth also to all true Christians in general; since there is no one of them, but is also, in some sort, the LORD's servant; hath of Him, the managing of some of His Talents; and is called to labour, and combat. Let us consider then, all of us in common; and joyntly make our improvement, both of the preaching, and of the labouring of this great Apostle. He still at this day, de­clares to us, the same CHRIST, whom he preached heretofore to all the na­tions of the world. Though the Organs, that sound it to you, be incomparably weaker, than his were, yet it is his word that you hear; the same word, and the same CHRIST, that yer-while converted the universe. The same Paul, whose voyce had then so much efficacy, speaks yet to you daily. He addresseth to you the same doctrine; He sets before you the same wisdom; He admonisheth, and teacheth every man among you. Do not abuse so great a blessing; do not frustrate the labour of this holy man, of it's true, and just effect. The end of His preaching is, that you all may be perfect. This is the mark, to which he calls you all in common. Say not to me, that he speaks, but to some only. I admonish, (saith he) and teach every man, that I may render every man perfect in JESƲS CHRIST. Object not the employments, which you have in the world, nor the cares, to which your family, and your affairs do bind you up. If they be incompatible with that perfection, which the Apostle requires of you, you must renounce them. It's an extreme folly, to excuse ones self from being happy. This ought to be the first, and last of our cares; and if we cannot attain it, but by quitting of honours, by [Page 147]losing of riches, by retrenching our delights, yea (as the LORD saith) by pluck­ing out our own eyes, and cutting off of our feet, and our hands; it is better to forego all this, than keep it, to be cast, at our departure hence, into the torment of eternal fire. But these are vain, and meer frivolous pretences, to palliate our slackness. If we have truly received JESUS CHRIST into our hearts, nei­ther a wife, nor children, nor a family, nor an estate, nor the honest, and lawfull employments of the world, will hinder you from being perfect. The fear of GOD, honest deportment, plain-dealing, and justice; charity, and beneficence, and in a word, the fanctity, wherein our perfection consisteth, is not incompati­ble with any of these things. For, I beseech you, is it your business, or your call­ing, which obligeth you, to offend GOD, and injure men? to pollute your body with the filth of infamous pleasures? to defraud; or to rob your neighbour? to drown your whole life, in luxury, in debauches, and in slothfulness? No, no, Christian; excuse not your selves, by such allegations. The affairs of your Fa­mily, and of your trade, are altogether innocent of your faults. To say true, they rather invite you, to honesty, and innocency; than sollicite you to vice. It's no­thing but the rage of your ungoverned passions, that causeth this disorder. It is nothing, but your ambition, your covetousness, your pride, your effeminateness, and delicacy, that turneth you away from Christian perfection. To tend to it, there is no need, you should retire into a Desert, or a Cloister, nor that your habits, or your food, should be different, from those of the people, among whom you live; There needs for this, but retiring from vice, and sincere renouncing the practice of it; plucking up the lusts of it, out of your heart, changing your life, and not your dwelling, your carriage, and not your clothes. And this is it, my Beloved Bre­thren, wherein we must labour, and combat. The design I call you to is great, and painful, and no less difficult, than the conquest of the world; the business of S. Paul's Apostleship. For there is nothing that is, either more harsh to us, than to renounce our passions; or more difficult, than for us to overcome our selves. It is much more easie to wear a Cowle, or an hair-cloth, and blacken the body with blows, yea to kill ones self, than to put off the desires of the flesh. Labour then earnestly, and assiduously; since you have undertaken so difficult a task. Employ all your time in it: Let no day pass, without putting it on; watching, and praying, mor­tifying all the members of your old man, with a true penitence; reading, and meditating the word of GOD, embracing His promises, exercising your selves, in the study, and practice, of those good, and holy works, which he hath recom­mended unto us. The design is great, and you are weak. But the LORD JE­SUS, in whom you have believed, is allmighty, and allmerciful. He hath still the same force, which heretofore converted the world by the hand of S. Paul. If you labour in his work, with such zeal, as His Apostle did, He will also communicate His graces unto you. He will display His vertue, upon you. He will work power­fully in you. He will bruise Satan under your feet, and crucifie your flesh, by the efficacy of His own. He will vivifie your spirit by the light of His. He will make you to triumph over your enemies. He will comfort you in the afflictions, which you shall suffer for so good a cause. He will guide you in all your wayes. And af­ter the labour, and the combat, will crown you, on high in the Heavens, with such glory, and immortality, as all the pains of the present life, are no way comparable to. So be it; and unto Him, as also to the Father, and to the Holy Spirit, the only true GOD, blessed for ever, be honour, and glory, to ages of ages. Amen.

The SIXTEENTH SERMON.

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 [Page 178]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 [Page 179]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 [Page 180]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 [Page 181]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 [Page 182]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, [Page 183]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 [Page 184]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 [Page 185]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.

The SEVENTEENTH SERMON.

IGnorance of the natures and qualities of the LORD JESUS, is the source of all the errors and heresies which have exercis'd the Christian Church from its beginning down to this day. 1 Cor. 2.9. And as S. Paul said of the rulers of the Jews, that if they had known the true wisdom, they would never have crucify'd the LORD of Glory: So may we say of the authors of all the false and pernicious Doctrines which men have lusted to introduce into Religion; that if they had duly known JESUS CHRIST, they would not have ever troubled the Church. I pass by the scourges of the first ages, the impiety of the Arrians and the Dokites; the extra­vagancy of the Nestorians and the Eutychians, together with the numberless bran­ches of the one and the others; they all evidently sprung from ignorance of the true being of our LORD JESUS CHRIST, and strike directly at Him, ruining either His natures, by attributing to Him, the one a created and imperfect Divini­ty; the others an imaginary and phantastique Humanity; or His Person, some of them dividing, others confounding the natures which are united in it. From the same original its clear, have come those abuses and disorders which had the vogue in the following ages, and which raising themselves by little and little, from weak and obscure beginnings have at last got a superiority and suffocated the genuine simplicity and verity of the Gospel. Hence proceeded that invocation of Saints, which is at this day practised throughout all the Roman Communion. Hence hath issued that second sacrifice which they call of the Altar, and wherein the heart of Religion is made to consist. If men had rightly known the excellency of our LORD's mediation, and the effectual extent of His Cross, they would never have address'd them to any other Intercessor, never have had recourse to any o­ther oblation. From the said ignorance also as from a common spring of error, have flowed in among people, satisfactions and merits of condignity, and congru­ity, and indulgences, and the rules and odly various Disciplines of Monks, and in summ all Superstitions. If people had well known what an one JESUS CHRIST is, they would have been assuredly content with His Satisfaction, and with his in­finite merit, and with that eternal indulgence which He hath purchas'd for all that believe, and with the perfection of His Gospel. Hence again hath come the setting up of another Head in the militant Church, to be there as the Vicar and co­adjutor of JESUS CHRIST. If this JESUS whom the Father hath given over all things for an Head to the Church, if the fulness of His power, and of His wisdom, and His infinite love had been well known, never had this second Monarchy been erected in His Kingdom. In fine, we may say to these, and to all others, that err in Religion, Joh. 4.10. as sometime our LORD Himself said to the Samaritan, If you knew the gift of GOD, and who this JESUS is, that speaketh to you in His Scriptures you would seek all your Salvation in Him alone, and demand of none besides. Him, any of the things that are necessary for the refreshment and consolation of your Souls. Judg, faithful Brethren, how much it concerneth us to know Him well, and to have Him still before our eyes; Since this knowledg sufficeth to secure us from error. Accordingly you see with what care the Apostle S. Paul represents Him to us, and with what affection he lays out before us all the marvels of this great and divine Subject. He described Him before to the Col [...]ssians in a sublime manner, and to fasten their hearts to Him alone, shewed them that in Him is found all fulness. But he contents not himself with this. He now informes them further in the Text which you have heard, that in Him are hid all the treasures of [Page 187]wisdom and knowledg. In these few words there is a great deal of sense and truth▪ Therefore we will employ this whole exercise in the explaining of them to you if GOD permit; noting, in order all that shall seem to us necessary, both for the understanding of the Text, and for the instruction and edification of your Souls.

I know well that the relative word, whom, is in the Original indifferently, whom or which; and may be referred either to JESUS CHRIST, or to the Mystery of GOD, whereof he spake just before; if referred to the latter, it is as if he had said, that in this Mystery are hidden all the treasures of wisdom; and I deny not but the words so construed do make a veritable sense; it being certain that our LORD's Gospel here called, His mystery, is an inexhaustible treasury of all saving wisdom and knowledg. But it is not needful to come to this; and in my mind its more pertinent and more fluent to refer this word to the Name of CHRIST, which immediately preceded, and to account the Apostle's meaning is, that in JESUS CHRIST are hid these treasures which he doth intend. Yet at the bottom as you shall see, the sense is the same, which way soever of the two, you under­stand it. And for a right conceiving of it, we must first refute the exposition which some do give of this Text, and then assert the true meaning. There are some that take these words as if Paul would say, that JESUS CHRIST knoweth all things, and hath so rich and so abundant a knowledg, that He is ignorant of nothing. It's a mistaking of the Apostle's intention in this place. But that which they add is yet worse. For from this ill interpretation they infer a false and a dan­gerous doctrine; concluding, from our Saviour's having all the treasures of Knowledg, that the infinite wisdom of His Divinity, was really transfused into His humane nature; and by consequent all the other properties also of the Divine nature; as its omnipotency, its infiniteness, and its presence in all places; since there is the same reason for all these attributes of GOD, and they are so in separa­ble that none can have one of them, without possessing of the rest. See, I pray you, how fruitful error is, and how truly it was said by one of the ancient Sages of the world, That one falsity and absurdity being supposed, many others do ne­cessarily follow upon it! For that which hath led, or to say better which hath drawn these authors into this long series of errors, is nothing but a false opinion, which they have about the Sacrament of the Eucharist. They incommodiously and unreasonably suppose that the flesh of JESUS CHRIST is really present in the bread: And this absurdity hath engaged them by little and little in those others that are so much worse. For not being able to relish that Transubstantion, which those of Rome make use of to uphold this real presence of our LORD's body, and deservedly rejecting it, as full of absurdities and contradictions; yet bent to re­tain their own bad presupposition, they have had recourse for the maintaining of it to another, well nigh as great an error, namely, that of Ubiquity, and do affirm that the body of JESUS CHRIST is every where present, and consequently in the Eucharistical signes; and to defend a thing so strange and so contrary to sense, to reason, and to Scripture, they have advanced this conceit, that the flesh of CHRIST through its Personal union with the Divinity, hath really receiv'd all the properties thereof; that is, that the Son assuming it unto Himself hath ren­dred it omnipotent, immense and infinite; a thing which hath induced them to corrupt divers passages of the Word of GOD, that they might form out of them some prop for their error. It is not the place here to make a thorough refutation of their doctrine, nor to lament at large such persons their deserting of the truth in this particular, who are illuminated with the beams thereof in others. Would to GOD we might bury a fault which hath caused so much scandal in Christen­dom in eternal oblivion! I will only touch at the concernment of the Text in hand, and their abuse of it, for the favouring of their opinion. I say then, that in this ratiocination of theirs. they commit two notable faults; the one, that they do not take the Apostle's meaning aright; and the other that they conclude wrong. And to begin at the latter of these, they conclude wrong; for from the being of an infinite science and knowledg in JESUS CHRIST it doth not follow that the Soul of His humane nature understandeth, and knoweth all the things [Page 188]that God knoweth; as from the being of an eternal Divinity in JESUS CHRIST, it no way followeth that His flesh is an eternal Divinity; or from His having cre­ated the World, that his Flesh created it; like as (if at least we may compare Hu­mane things with Divine) from a man's having in him an immortal intellect, it follows not at all that his body is intelligent, or immortal. For as in Man there are two Substances, the Soul and the Body; which, though united in the same subject do nevertheless conserve each of them their Properties apart; the Soul its spiritualness and invisibility; the Body likewise its visibility and palpableness; the one a capacity to understand and will, the other not; after the same manner, there are two natures in JESUS CHRIST, which though personally united, yet are not mingled or confused one with the other. But retain each of them their essential and original qualities; in such sort that the Divine nature abideth eter­nal, infinite, omnipotent and omniscient; and the humane created in time; boun­ded in place, and endowed with a limited strength, power, and science. Now as when we say of man in general, that there is understanding and sense in him; that he hath a visible or invisible essence; that he is mortal or immortal: each of these attributions ought to be understood, in reference to that part of his nature, to which it agreeth, and not be confusedly applied to them both; So, if the Apo­stle had said (as I grant, he truly might) that there is in JESUS CHRIST an in­finite power or knowledg, it should be referred to His Divinity, and not to His Humanity. For JESUS CHRIST being very GOD blessed for ever with the Fa­ther, who doubts but that in this regard, He is omnipotent and omniscient? But thence it follows not that He is so in regard of His humane nature too. And for any to deduce it from that attribution is as impertinent reasoning, as if, because there is in JESUS CHRIST a flesh conceived and born of the Blessed Virgin, and which was infirm and crucified; you would inferr, that therefore His Divinity was also born of the Holy Virgin, and that it too was fastned to the Cross. But though it should be granted them, that all the treasures of wisdom and knowledg are hid in the humane soul of JESUS CHRIST, yet still they would conclude wrong, to infer thence as they do, that the knowledg of His Soul is infinite, and the same with that of GOD. We confess that this blessed Soul having had the honour to be personally united with the Eternal Son of GOD, hath also there­upon been adorned with all the shining light of knowledg, and wisdom, whereof its nature is capable; so as it may be said in this respect that all the treasures of them are hidden in it; and that the knowledg which it hath of things doth much surpass the knowledg of Men and Angels, both for its extent, and also for its clearness and firmness. Yet the nature of the subject wherein it properly resi­deth, being finite, it self is also necessarily finite; whereas the knowledg of the Father, and of His eternal Word, is infinite, even as the nature of the one, and the other is infinite. And it is to no purpose to reply, that by this accompt, the hu­mane nature of JESUS CHRIST will have no advantage above the Saints; of whom it may be said in this sense, that all the treasures of wisdom are hidden in them, since GOD, who dwelleth in them hath an infinite knowledg and wisdom. For this consequence is evidently false. First, by reason of the extream difference which is found between the graces communicated to the Saints, and the gifts of light and knowledg that are insused into the Soul of our Saviour. Secondly, by reason of the infinite difference that is between their persons; for though GOD do dwell in the Saints by His grace; yet no one of the Saints is GOD; whereas the Eternal Word so dwelleth in the humanity of JESUS CHRIST, that the same one who is man is also truly GOD; these two natures being so strictly uni­ted, that they are but one only, and the same person: by means whereof, it may be rightly said, that if the Word of the Father be almighty and eternal, as indeed it is, omnipotency and eternity, and infiniteness are in JESUS CHRIST; (for He is truly the Word of the Father) but it cannot be inferred, that S. Peter (for example) or S. Paul had in them an infinite power or wisdom, because GOD dwelled in them; for that GOD dwelt not personally in them, (that is, so as each of them was GOD) but only by the grace of His Spirit.

Finally, I add in the second place, that all this dispute is beside the Apostle's [Page 189]scope, whose meaning they have misapprehended. For his intention here is not to speak of what JESUS CHRIST knoweth, What would this conduce to the end he hath proposed to Himself, namely, the confirming of us in the Gospel, and the fortifying of us against those traditions, and speculations, which false teachers would add to it, that we might reject them, and content our selves with this JESUS CHRIST, whom the Father presenteth to us in His word? Who sees not that the Knowledg which our LORD hath of things that He knoweth in Himself, is altogether extraneous to this purpose? For the thing in question is, what we must know to serve GOD aright, and be saved in the sequel. But JESUS CHRIST revealeth not unto us in the Gospel all that He knoweth either as GOD, or as man. And so from His knowing all things, it followeth not that it is enough for us to embrace His Gospel. For (will the false Teachers say) though He know all for His own part, yet He hath not discover'd in the Gospel which His Apostles do preach unto us, all that is necessary for us to believe, or to practise. What then (you will say) is the true sense of these words? Dear Brethren, it is not hard to discern if you afford ever so little attention to the thing. The Apostle considers the LORD JESUS here, not simply and absolutely; but so as He is set forth and revealed to us in His Gospel; as far as He is the subject of the Apostle's preaching, and the object of our faith. It's in this respect he saith, that all the treasures of wisdom and knowledg are hid in Him; thereby signifying, that this CHRIST, who is present to us in the Gospel, is an object so rich, and so divine, as He con­taineth all the matter of wisdom in Him; that all the verities, whereof it is composed are found fully and abundantly in Him; so as for the having of true wisdom, there is no need of studying any thing but CHRIST alone; we need but know Him, and shall be ignorant of nothing. As if I should say, that the trea­sures of wisdom, or natural science, are hid in the world; my meaning would be, not that the world knoweth the things and verities which appertain unto this sci­ence, but that it doth contain them; that it is a theatre whereon they are expo­sed to our view; and an object by the contemplation whereof we may acquire and learn them. And as if I should say, that Man is the treasury of all the knowledg of living Creatures; I should understand thereby, not what man knoweth of them, but what he exhibiteth of it, being as an exact model and patern, of all that the nature of living Creatures comprehends; so as by careful studying and meditating him, all that may be known of them may be drawn forth. In this very manner, the Apostle saying, that in Christ are hid all the treasures of wisdom and knowledg; doth shew us what is the knowledg, not that CHRIST hath in Him­self, but which He can give to us; not what He knoweth, but what He maketh us to know; He being as it were an abyss of wonders, wherein are found all the riches of that heavenly truth, in the knowledg whereof true wisdom consisteth. From whence the inference he aims to make upon it doth clearly flow, namely, that we ought to shut our ear against any other doctrine, how plausible, and pro­bable soever it be. For since JESUS CHRIST is the Magazin, and the treasury of all wisdom, in whom is found all that we ought to know, not only for necessity, but even unto plenty; who seeth not but that it is an extream folly for men to turn themselves another way, or trouble their heads about the study of any other object? And so this wisdom, and this knowledg, of which the Apostle speaks, is not that cognisance which the LORD hath of the things He knoweth, either as GOD, or as Man; but it is that knowledg of Divine things which we have need of, for our attaining to Salvation, and in the having whereof, the true perfection of our nature doth consist. And when he saith, that the treasures of this wisdom are hid in Him, his meaning is not, that these Divine things are known unto our LORD; (such a conception would be frigid and impertinent,) but that they are all displayed, and set forth in Him; that they dwell in Him, that they are found there; that they are enclosed, and to be seen in Him, through the veil of the in­firmity of His Cross, which in a manner hideth and overspreads them. This is, in my opinion, the true and genuine sense of the Apostle's expression.

Let us now examine each of the terms of it, which are all of them wondrous elegant and rich; and afterwards consider the truth of them. First, he calleth [Page 190]this wisdom and knowledg which is in JESUS CHRIST, Treasures, to intimate, both the Excellency, and the Abundance of them; the word Treasure, importing both the one and the other. For, as you know we properly call such a collection, a treasure, as is of things not worthless, and of no value; as dust or chass; but precious and exquisite; as gold and silver, and precious stones, and jewels. But besides worth, this term signifieth abundance also. For you will not say, that that man hath a treasure, who hath but two or three pieces of gold, or silver, or a dia­mond, or four or five Emeralds. To have a treasure, is to have a great and a con­siderable mass of rare and precious things. And hereby the Verities which JESUS CHRIST exhibits, and affords us the knowledg of, are distinguished from those which are found otherwhere. Perhaps a good number of knowledges will be found otherwhere, but they are unprofitable, and of no value. They do not make a trea­sure. This worthy title appertaineth only to things rare and precious. But the Verities which JESUS CHRIST teacheth those that study Him, are so many pearls of inestimable price; they are divine jewels, such as neither the barbarous Sea coasts, nor the Mines of the new World do yield; such as neither the Heavens nor the Earth, nor any of the store-houses of Nature can furnish us with. But abundance also is in the matter before us, as well as worth. I deny not, but that some of these precious Verities are hid in the world, and in man himself; and that by attention and meditation, they may be thence drawn out; as appears by what the Pagans had learned, who read no other book. I grant moreover, that the ancient Tabernacle of M [...]ses afforded a yet greater store; But what is all this, in comparison of that abundance of them, which JESUS CHRIST presenteth us? Certainly there's none but He (to say true) in whom this Divine treasure is found. And for the fuller discovery of the unmeasurable abundance of His inex­haustible riches to us, the Apostle contents not himself with calling it a treasure. He sayes treasures in the plural, so great and vast is the opulency of this Divine subject. Yea, he saith not simply treasures, but all the treasures; to shew us, that there is nothing fair, or exquisite, or precious, but is found in Him.

Now S Paul subjoineth in the progress of His speech what those treasures be, which are in CHRIST. The treasures (saith he) of wisdom and knowledg. Away ye covetous, who never hear speak of treasures, but do fancy those of the world; which (to say the truth) are but piles of dung, heaps of clods of earth, a little otherwise formed and coloured than other parts of this vile and low element be. The jew [...] which the treasury of JESUS CHRIST is full of, is of an infinitely more precious nature than the metals you adore; It is (saith the Apostle) wisdom and knowledg. The term, wisdom, is honourable among men; and though they are ignorant of the thing, nevertheless they respect the name of it; confessing that it properly agreeth only to such knowledges as are at once both sublime and useful, divine and salutiferous. Surely, to stick in this definition which themselves give of it, it is clear, that not one of all the Sciences that they have learned in the world by the strength of their own spirit, doth deserve to be call'd wisdom. For either they are low, and of things of small elevation, as the skill of their trades, which have no employment but on the earth; or at least they are vain, and unprofitable, as that which they tell us of the Heavens, and their motions; of nature, and its mutations; of numbers and figures, and the measuring of bo­dies. For what service doth that science do them, whereof they vaunt, with so much insolence? Are they any whit the happier for it, or ought the more assured by it? Themselves do vilifie it, when they are in a good mood, and confess, that all of it yields those that excell most in it, but a very slender profit. Will you call an useless industry, Sapience; and count him a wise man that busieth himself to no purpose? On the contrary, is it not the character of a fool, to amuse him­self in things of nought, and toil about that which affords him no benefit, as chil­dren that run after their shadow, and course butter-flies? What is the wisdom then which is truly worthy of so glorious a name? Dear Brethren, it is evident­ly the knowledg of Verities necessary to our Salvation; those Verities that can make us happy, and conserve peace and consolation in our Souls, and conduct us through the accidents of this life to the possession of that supream felicity which [Page 191]all men naturally desire. It's this kind of knowledg that the Apostle meaneth here. Its this which by way of excellence, he calleth wisdom; as alone deserving the name, while all other kinds of knowledg do lie far beneath it. As for Science, which he doth adjoin, I think we need not strive to sever it from Sapience; as if they must necessarily be two different things. I know well, there are they that subtilly distinguish them; some affirming, that Sapience is the knowledg of GOD, and of things divine. Science, the knowledg of Man, and of things humane. Others resolving, that Sapience signifies the knowledg of things to be believed, and Science of things to be done. But not to dissemble I much doubt, whether the Apostle ever thought upon these petty subtilities: For the word Science in the Original generally signifies all knowledg, and there is no reason to restrain it to the knowledg of things either humane or moral. I judg it therefore more accor­dant with the simplicity of these Divine Authors, to take the words, Sapience and Science, in well nigh the same sense; and to say, that the latter was added, only to enlarge and enrich one and the same conception; as if the Apostle had said, that there is neither Sapience nor Science, nor any true and Saving know­ledg, but it is in our Lord JESUS CHRIST.

In fine, it must be observed, that he saith, These treasures are hid in CHRIST. This is a very apt prosecution of his metaphor. For treasures are not exposed to every one's view. They are lockt up in some close cabinet; and many times those that have them, hide them in remote places, or lay them under ground to keep off the eyes and hands of men from them. Forasmuch as this is usually done, the Apostle hath very gracefully used this word in the matter before him; and the more gracefully, for that something semblable may be observ'd in the dis­pensation of JESUS CHRIST. Not that GOD hath any such design as avarici­ous men have; or that He, fearing lest people should see and seize His treasure, hath directly hid it from them, to prevent their sharing it. Far be it from us to entertain a thought so injurious to the goodness and liberality of this Soveraign LORD, who sent not His Son into the world, but to save the world; and de­lights in nothing more than in seeing us search into His treasuries, and enrich our selves with His good things. Who likewise hath clearly and magnificently laid forth in His CHRIST all His heavenly wealth; by reason whereof that Son of His is called the Sun of Righteousness; that is, the most visible, and most remar­kable object in the Universe. He hath sent His Servants every way to discover Him unto Mankind; and from the tops of the highest places to call all men to a parti­cipation of this treasure of light. Now both His brightness, and their voice hath spread abroad so gloriously, that it may be justly said, Light hath been in the world, Joh. 1.10. but the world perceived it not. Wherefore our Apostle saith elswhere, That if his Go­spel be yet hid, it is hid to them that are lost, 2 Cor. 4.3, 4. and whose understandings the GOD of this world hath blinded, (to wit, the unbelieving) that the light of the Gospel of the glory of CHRIST might not shine into them. Where you see he attributes all the fault of worldlings not discerning the excellency of this treasure to their own blindness, caused by the darknings and malice of Satan; and not to the obscurity, or hidden­ness of the treasure it self; which he gives a quite contrary name to, calling it light, yea, a glorious light, that is to say, great and sparkling. Why then saith he, that the treasures of wisdom are hid in Him? whereas it seemeth, he should say on the contrary, that they are manifested in Him? that they shine out, and appear clearly in Him? I answer, that the one and the other may be said, in divers respects. For if you consider the thing in its self, the treasures of wisdom are ma­nifested to us in JESUS CHRIST; and there is no purifyed Soul, but sees them in Him, and acknowledgeth them immediately, when it views Him, as the Go­spel represents Him. But if you have respect to the eyes and perceptions of men, as they naturally are, even obscured and corrupted by Sin; I confess, it's hard for them to discern in JESUS CHRIST the riches of wisdom and knowledg which the Father hath put in Him; and that this proceeds in part from that veil of meanness and infirmity, wherewith He is as it were covered all over. And this makes S. Paul say elswhere, that CHRIST crucified, whom He preached, was to the Jews a stumbling block, and to the Greeks foolishness; though to the faith­ful [Page 192]who were called, He was the Power and the Wisdom of GOD. Therefore it being necessary for our Salvation, that He should be born, and live poorly on earth, and there suffer in the end the death of the Cross which surpassed all o­thers for cruelty and ignominy; the Father who sent Him in this form, cloath'd with this sad and shameful mantle, that assrighteth men hath, both manifested and hidden His treasures in Him. He hath manifested them in Him: since it is in Him, and by Him, that He exhibiteth to us whatsoever we ought to know for the attainment of Salvation: He hath hidden them in Hun; since He hath covered this treasure with such a veil, as by its poor and contemptible look, discourageth men, and makes them say, as Isaiah prophecyed, He hath no form nor comeliness in Him, and when we see Him there is no beauty that we should desire Him. But they which have their eyes purified by light from on high, do discern under this appearing simplicity and humility, all coelestial riches in their stateliest and most glorious form. This is the Apostle's meaning here, when he saith, that these treasures are hid in CHRIST. He advertiseth us, that we must not stop at that infirmity and emptiness which appeareth at first sight in Him; and disgusteth vain, and earthly spirits; but look within, and contemplate the great wonders which GOD hath there manifested for our compleat instruction and consolation.

Hitherto we have examin'd the words of this Text. It remaineth, that we now consider the truth in it. We shall do it but summarily. For the prosecution of this rich subject in its whole extent, is above the ability of Man, or Angel, to be worthily performed; so great is the heighth and depth of it. But we will briefly touch its chief heads. Mans true wisdom in his present state is to know His mise­ry, with the means to escape; it and his felicity, with the way that he must take to attain it. As for our misery, nature indeed hath given us some perception of it, there being scarce a man in the world who sees not some depravation and irregu­larity in himself; and whose conscience doth not reproach him with his faults and threaten the judgment of a supream justice. The Law hath taught us much more of it, representing GOD unto us as armed with inexorable severity against sin­ners, and fulminating his curse upon them. But beside that these knowledges are weak, and are easily smothered in security, there is this sorrow with them, that having shewed us our misery, they do not inform us of the remedy; so as if they be necessary to draw us out of that folly, wherein the most are plunged, (who confidently sleep amid the tempest, and presume they are well, while they have a mortal impostume in their brain, or in their bowels) yet it cannot be said, that they suffice to make us wise; seeing that for the just possession of this title, a man must know not only his malady, but also the means to cure it. And yet though we knew it too, nevertheless this would not be sufficient; because, besides deli­verance from evil, we desire also the fruition of good, yea the chief Good. But neither the light of nature, nor even the light of the Law does reveal to us, what this supream felicity is, which without distinct knowing it, we do desire; so far are they from shewing us the way to it. But in JESUS CHRIST as proposed to us in the Gospel, these Verities that are necessary to render us wise, are found clearly and fully all of them. For as to our misery, He declareth it exactly to us, not by some surd and inarticulate sounds, as nature doth; nor by circuitions and essaies, as the Law did; but by the fullest and most moving way of information that ever was in the world; even crying aloud to us from that Cross, to which our sins had nailed Him. Behold ye sons of men how horrid your crimes are, since that it was necessary for the washing them away, that I should come down from the Heavens, & shed forth my blood. Behold, how great & irreparable your fall was, since there was none in heaven or earth, that could raise you up again but my self. As much as the life of the Son of GOD is more precious than the life of all man­kind; so much clearer is the proof which his death giveth us of the horror of sin, than that which we might take from the death of all that ever sinned; though we should we see them stricken down together, and punished by the avenging ju­stice of GOD. But if this great Saviour do make us so feelingly perceive the hor­ridness of our misery, his end is only to make us the more ardently desire and em­brace the remedy, which he offereth us, fully prepared from that same Cross to [Page 193]which he He was fastned for us. I grant that the forbearance, and kindness of GOD, in his conduct of men, though sinful, might give them some sparkle of hope; and his promises under the old Covenant had highly confirm'd it betimes. But the Sword of his Justice dreadfully flaming in the hand of the Law, per­plexed them not a little, and it was very difficult for them to accord His inflexi­ble righteousness, with the mercy that was necessary for them. JESUS CHRIST hath removed all these difficulties, and exhibiteth unto us, in his Cross, the solu­tion of all our doubts. Fear nothing, sinner, I (saith he) have contented the Ju­stice of God, and satisfied his Law. Boldly trust his promises, and approach his Throne with full assurance. This blood, which hath opened to you the entrance thither, is not the blood of a beast, nor an earthly ransome; it is the blood of GOD, a ransome of infinite value, more than sufficient to take away your sins, how infinite soever the demerit of them be. But you will say, This is not yet enough for my consolation. CHRIST, I confess, sufficiently assureth me of the pardon of my sins. What assurance doth he give me against so many enemies, the world, the evil Angels, flesh and blood, in midst of whom my way doth lye? But, Christian, doth not the same Cross, which hath merited your pardon, give you also clear and undoubted evidence of your safety, during the whole course of your life? For since you understand by it, that GOD hath delivered up his only Son to death for you, how can you fear, that he will with-hold any of the cares of his Providence from you? Yet this is not all. CHRIST JESUS, who sheweth us these excellent and sacred verities, in his death, as it were engraven in great Letters on his Cross, holds up others before our eyes, of no less importance, in his Resurrection. Believers, neither the pardon of your sin, nor the assistance of GOD during your life, would be sufficient for you; for as much as after all, death will swallow you up, as well as unbelievers. See then further in your JESUS, the truth that is necessary to compleat your consolation. By committing his spirit, at the point of death, into the Father's hands, he teacheth you, that GOD will receive your soul when you depart out of the world: And by rising again the third day after, he assureth you, that your bodies shall one day be rais'd out of the dust: And ascending into Heaven, he assureth you, that you shall be transported thither both soul and body, to live and reign there with him in eternal glory. As for the way, which you must take, to arrive at this high happiness, his whole life, and his death, have clearly mark'd it out to you; and he still shews it you from that lofty Throne whereon he is set. Tread in my steps (saith he) if you will be exalted to my glory. Follow the example of my innocence, and of my charity, if you desire to have part in the Crown of my Kingdom. I have born injuries with calmness and patience; I have constantly obeyed my Father even unto my death on the Cross, and you see the honour wherewith he hath crowned me: Imitate my obedience, and you shall receive my recompence.

This is the lesson which the LORD JESUS giveth us; shewing us incompa­rably more clearly than either the frame or government of the World, or the Mosaical dispensation ever did, both the Justice of GOD, that we may dread him, and the Power and Wisdom of God, that we may reverence him and his mercy, that we may love and serve him with all the strength of our souls; serve him, I say, not with the sacrifices of old Judaism, nor with the feeble and childish devotions of Superstition; but with a pure and holy heart, with works worthy of him, with an ardent zeal, a sincere charity, a constant integrity and honesty, a profound patience and humility, an immovable hope and confidence: These are the Verities which do constitute true Wisdom; all of them, as you see, high and sublime, but in like degree useful and salutife­rous. Here is not question of the nature of Elements, of Animals, of Plants, or of Meteors; nor of the motions of the Sun, or of the Moon, or of the other Planets; but of the Beeing, and the Counsels, and the Conduct of that Great and Most High God, who made and formed all those things, and in comparison of whom, Heaven and Earth are but a Mite of dust. Question is not of numbers and figures, which can neither diminish your mseries, nor make your souls hap­py; but of your peace with GOD, of your consolation in this life, and of your [Page 194]glory and immortality in the next. It's this which JESUS CHRIST teacheth us, that Divine crucified Person, who dyed and rose again for us. Its this he shews us, represented in high and splendid colours through all the pieces of his Mystery. However Nature and the Law might discover the brims and first li­neaments of this Celestial Wisdom, it's he alone who hath exhibited to us the whole body, and shewed us the entire frame and structure of it. Conclude we then, that it is verily in him that all the treasures of wisdom and knowledg are hidden, as the Apostle saith.

Embrace we this Conclusion with firm belief; and upon it, bless we GOD, first, for that he hath vouchsafed to give his CHRIST unto Mankind; and parti­cularly, for that he hath communicated him unto us, mercifully presenting him to us both in his Word and in his Sacraments. Next, pray him to open our eyes more and more, that we may discern these rich and precious treasures of wisdom and knowledg which he hath hid in him. Let not the vileness of his Cross, nor the veil of his Infirmity, nor the simplicity of his Gospel, and these Sacraments wherein he is offer'd to us, offend us. This very thing, if we consider it as we ought, makes up one principal part of the wonder; and that we may rightly know and value this treasure, let us cleanse our minds from the clay and mire of the earth; let us purifie our understandings, and rid them of the sentiments and opinions of the world, which being fastned to its own dung, doth prize nothing but the luster of its false honours, and the vanity of its perishing riches, and the delight of its unseemly pleasures. Let us once set free our souls from these fordid and servile passions; and acknowledg, as is clear, and visible, and justified by ex­perience, that it's an extream error and folly to seek one's happiness in such wret­ched things. Lift we up our eyes unto Wisdom, and desire the possession, and em­brace the study of it. It is the jewel and ornament of our nature; its whole dig­nity stands in it. Without it, man is little or nothing different from beasts, nay in some sort in worse case than they; as sinking beneath himself, and falling into utmost misery. But give we good heed, lest we take a shadow for substance, and a phantasm for true wisdom. Be not deceived. This wisdom is only in CHRIST JESUS; All that pretended wisdom which hath the acclamations and applauses of people whether in the Courts, or in the Schools of the world, is but masked folly, a disguised extravagance, and a painted error, which passeth by the princi­pal and necessary part, and amuseth its self about that which is of no profit, nor any way provides for its own welfare; which is the true end of wisdom. Seek it therefore in JESUS CHRIST alone. It is in him that you shall find the true sub­stance of it. And as those that have any treasure are wont to visit it often, and have their hearts always in the place where it is: so think you, night and day, upon this Divine Saviour, in whom are hid the treasures of wisdom and know­ledg: Consider him, pry into him, and diligently sound him. He is an Abyss of good things. Have your hand ever there, and draw thence by faith, study, and meditation, all that is necessary for you. Let your whole life be taken up in the continual handling of these Divine Jewels, in admiring the beauty, and using the brightness of them. Let it be all the passion of your souls, the matter of your joys, and the consolation of your troubles. If you have not those false good things which the world so much glorieth in, remember that you have the trea­sures of Heaven, the portion of Angels, the wisdom and knowledg of happiness. Take heed that none bereave you of so rich a possession. Shut your ear against the prattle and plausible discoursings of Seducers. Conserve this treasure coura­giously against their attempts: nor be content to have it only; communicate it to your neighbours: lay forth the wonders of it before their eyes, adorning all the parts of your life with it. Let the innocency, and sanctity, and sweetness, and humility of the LORD JESUS shine out in it. Let these be your Pearls, and your Jewels, and your Ornaments before men, which may constrain them to acknow­ledg that JESUS CHRIST dwells in the midst of you, and to say, Of a truth this Nation is a wise and understanding people. Above all, instruct your Children in this knowledg. Leave them this wisdom for an inheritance. Such a portion is enough to make them happy; whereas without this they cannot possibly be other [Page 195]than fools and wretches, though you should leave them all the wealth of the East and West.

Finally, since the Apostle assureth us, that all the treasures of wisdom are in JESUS CHRIST, let us content our selves with him alone, and centemn the vanity of those who under any pretence whatsoever, would make pass for wisdom doctrines that are forreign, and without the sphere of CHRIST. Let us not so much as give them the hearing. It's warrant enough for us to reject them, that they make up no part of the treasure of JESUS CHRIST. I stand not to enquire, whether they be true or false, helpful or hurtful. It sufficeth me, that whatever they be otherways, they are not in CHRIST. Nothing is to be received in Re­ligion, but what comes out of this treasury. GOD, who hath given it us in his abundant mercy, and who calleth us to partake also of it the LORD's day next, grant us to conserve it pure and entire, to possess it with joy and respect in this world, and reap the full fruit of it in that which is to come. So be it.

THE EIGHTEENTH SERMON.

AS men do not naturally love and desire, but things which have an appear­ance of good; so they believe none but those that have a semblance of truth; and they lay down love of the one, and belief of the others, as soon as they certainly discover that the former are evil, and the latter untrue. Whence it comes, that being prepossessed, upon some general and confused knowledg, with conceit that the enjoyment or belief of a thing would be profi­table and advantageous to them, they wish it prove good and true; evidently presupposing, that otherwise their very nature could not permit them to love it, or believe it. This is to be seen in children themselves, who are the sincerest and most natural map of the motions of our nature. For when their Nurses tell them any thing, they ask if it be true; and if the tale please them, they are troubled when they perceive it is but a tale; and would have it true, that they might be­lieve it. So deeply imprinted in the mind of all reasonable Creatures is this sacred and inviolable principle of their nature, that nothing is to be believed but what is true. This advantage which truth naturally hath over falshood, doth enforce its very enemies to counterfeit its mark, and wear its livery, they being sensible that their errors and falshoods can have no passage among men, except they go under the appearance of some truth. Even as Coiners, that they may put off their Copper and Lead, do give it the colour and resemblance of Gold and Silver, and counterfeit the image and stamp of a lawful Prince; or as they that would travel through an enemy's Countrey, do privily accommodate themselves with the ene­my's badges: so Seducers, well knowing that the understanding of man is the proper and lawful Kingdom of truth, where nothing passes but under the avouch­ing [Page 196]and marks of the same, do fard and disguise the fictions which they would put off, and give them, as finely as they can, the countenance and colour of truth, that by the means of this false resemblance they may pass currant among men, who would reject them immediately if they saw them in their own natural like­ness. There hath ever been a great number of these cheats in the world; a mul­titude of persons being every where found, who pricked forward by ambition, or some other particular interest, do strive to bring their fancies and dreams into re­putation. But as Christian Religion compriseth the best and most important Ve­rities in the world; so there never was any profession that Error and Imposture have more laboured to corrupt, both by decrying some of its true doctrines on one hand, and by intermingling of falshoods on the other. And as all the artifice of such unhappy wits tendeth only to confound truth, and lies; so ought we to employ the utmost of our industry, that we may effectually sever them, and so discern them, as we never take the one for the other. This discerning, dear Bre­thren, is one of the most important duties of our life. It is loss, I confess, to take Copper for Gold, and bad money for good; and it is moreover ignorance, ever shameful, sometimes not a little hurtful, to receive an error for truth in Philoso­phy, and in civil life. But yet the loss and shame that accrues from all this kind of cheats, reacheth no further than the present time; whereas the consequents of those impostures which we suffer in Religion, do extend even to eternity. For this cause the holy Apostle often warneth the faithful, Rom. 16.17. 1 Thes. 5.21. Eph. 4.14. Heb. 5.14. to whom he writeth, to beware of them, and to try all things with a great deal of care, that they may not be inveigled by seducers, nor take up their traditions for truths; willing eve­ry sound and thorough Christian, to have his senses exercised and habituated to discern between good and evil. You may have observed in the Text we have read, that this is the happiness which he wisheth, and would procure to the Colossians, keeping them from being drawn in by the fair speeches of those seducers that courted them. He had afore represented to them at large the abundance and ex­cellency of the benefits of their LORD and Saviour; and he protested again in the verse immediately foregoing, as you heard, if you remember, in our last Ex­ercise upon this subject, that in JESƲS CHRIST are hid all the treasures of wis­dom and knowledg. Now he sheweth them the design upon which he so instantly repeateth what he seemed to have sufficiently treated of in the precedent Texts. Now this I say, saith he, that none may deceive you with words of perswasion. And to give evidence that he did not put himself to this trouble vainly, or rashly, he adds in the following verse the knowledg that he had of their estate, it being as really before his eyes as if he were upon the place. For (saith he) though I am absent in body, yet in spirit I am with you, rejoycing, and seeing your order, and the firmness of your faith which you have in CHRIST.

Thus we shall have two points to handle, for the giving you a full and entire understanding of this Text.

First, The Apostle's care of these Christians that they might not be sedu­ced. And

Secondly, The cognizance he took of their present state, though he was in body far distant from them.

We will consider them both, if GOD permit, as briefly as we can, pointing at what we judg useful for your edification and consolation, both in the one and the other.

The first of these two points the Apostle expresseth in these words, But this I say, that none may deceive you by words of perswasion. Upon which words we shall have two things to examine; The danger the Colossians were in; and, the use­fulness of that which the Apostle says, to preserve them from incurring it. The danger was great, and the evil, which it threatned, grievous and mortal, even the being deceived and seduced by the perswasive words which false Teachers used in this wretched design. There never was any servants of CHRIST, but such a tentation did beset them; Satan no sooner seeing the truth of the Gospel any where appear, but he immediately raiseth up Impostors to corrupt it, and turn away those that embrace it, from the purity and simplicity thereof. But [Page 197]especially at the beginning of Christianity, when it was first preached and sounded by the holy Apostles, then there arose a multitude of seducers, who did their ut­most to deprave and marr this divine seed of the salvation of men; and the Devil made like attempts in our Fathers days, when perceiving the Gospel to be revi­ved, that he might presently obstruct this holy work, he speedily brought into the field a world of spirits, some audacious and extravagant, others subtil and selfish, which endeavoured to scandalize, or to seduce the simple: those, by the prodigies of their fond imaginations: these, by the plausible appearances of their false accommodations. But they which troubled the Church in the Apostle's time, did address themselves, among others, to the Colossians in particular, as ap­pears both by what he intimateth briefly here; and more clearly yet, by what he addeth in the series of this Chapter. He doth not name them; but his saying, that none deceive you, is a sufficient evidence that there were some crastsmen of this quality about them, who took pains to ensnare them. It is therefore th [...] same he aimeth at, and against the force of their seducements doth he arm the Colossians. He sheweth here both the end to which they tended, (even the decei­ving of the faithful) and the means they used about it, (namely, words of per­swasion). The term he pitcheth upon to express the first of these, doth not sig­nifie simply to deceive, but to deceive by false and captious ratiocination. For these bad men knowing well that the spirits of men are not brought to embrace nor avoid any thing, without some reason; it being the natural order and disposition of all our actions and motions, that the understanding do still precede the will; they begin the effecting of our ruin there; and, to entangle our minds in their er­rors, they propose us reasons, false indeed, but appearing otherwise; such as have the colour and countenance, but not the essential form and substance of a good and solid discourse. This the word (Paralogism) here used by the Apostle, doth properly signifie. It's a sophism, a false and spurious arguing, which by its vain appearance and fallacious blaze, leadeth men into error; as those fatuous fires, which rising sometimes in the dark of night, do trail those that follow them in­to precipices. Satan the Father of all Sophisters, took this course first; having miserably seduced our first Parents by the illusion of a false discourse, the vanity whereof experience clearly demonstrated: for that he might corrupt their will, he attaqued their understandings in the first place; and beguiled them, that he might destroy them; perswading, that the forbidden fruit would make them like GOD. Those whom he hath set on work since that time, have all followed this method, there having never risen Heretick, either under the Old or the New Te­stament, but hath painted over his impostures with some deceivable reasons. Only this difference may be observ'd among such men, that some do the thing malici­ously, and against their own conscience; others, through ignorance. The former sort are true children of the Devil, and the most execrable of all men, as combat­ing that truth which they are conscious of; and defending error by reasons, whose vanity they well understand; neverthelss they forbear not to labour in this unhap­py desing, either for the acquiring of glory to themselves, or for creating trouble to Teachers of truth, whom they have conceiv'd an hatred of. Those of the other sort who do it through ignorance, have less guilt and wickedness, I con­fess, but are no less dangerous. For believing in good earnest the errors which they do advance, they strive to perswade others to them with so much the more passion and fervency, as imagining that they serve them, when they indeed de­stroy them; and that they edifie, when in truth they ruin them. Rom. 10.2. Such were those Jews of whom S. Paul beareth witness, that they had a zeal of God, but without knowledg. They believ'd themselves the error which they recommended; and were in those snares, wherewith they sought to entangle others. And in this rank we must place the most of those of the Roman Communion, who take so much pains to draw us into their mistakes; not only those of the people, but also many of their Monks, and of their Doctors, who labour to deceive others, because they have been themselves deceiv'd; having run into that erroneous per­swasion into which they would induce us; and confirmed themselves from time to time in it by those sophisms and false reasonings which they offer us, and which [Page 198]they have either learnt of their instructors, or invented of themselves. We must equally take heed of both these sorts of workers. For how different soever the motive of their acting be, the effect of it is ever the same, even seduction and perdition. And as poyson forbears not to kill the man that takes it, though it have been ignorantly given him by a person that know it not to be poyson, who perchance took of it himself, thinking it a remedy; so error, from whatever hand it come, hath still a bad effect; and the opinion they have of it, who present it to us, doth not change the venom of it, nor impede its corrupting of our souls, and extinguishing Divine life in us, if we do receive it.

But the Apostle in this place pointeth out the means also, which false Teach­ers use for the setting up of their errors. That none (saith he) may deceive you, by words of perswasions. These he calls elsewhere in the same case sweet and flattering words, Rom. 16.18. saying in his Epistle to the Romans, that Schismaticks and such as make divisions contrary to the doctrine we have learned, do seduce the hearts of the simple by sweet and flattering words. 1 Cor. 2.4. And this he nameth again elsewhere, the enticing words of man's wisdom. Under these terms he compre­hendeth all the advantages, and attractives of discourse; all that it hath in it, which is apt to touch and win hearts; as either probable reasons, wherewith it is furnisht, or beauty of terms and expressions, or artificial disposition, and graceful pronunciation. There is none but knows how potent these charms of eloquence are. They sometimes dazzel the best eyes, and do deceive the firmest minds. It's a kind of Magick and Enchantment which makes things appear quite otherwise than they are, and gives them colours and qualities that are not their own; which maketh Honey pass for Wormwood, and Wormwood for Honey; black for white, and white for black. There is no cause so good, but this kind of illusion overthrows; nor so bad, but it establisheth. There is no affection which it doth not allay; nor b [...]l [...]f which it doth not shake; nor resolution, which it doth not break. It hath often [...] the innocent to be condemned, and the nocent ab­solved with applause. 'Tis by its sleights that truth, how invincible soever it be, hath sometimes seemed to be vanquished. 'Tis to its dexterity and its stratagems that error and falshood do we the greatest part of their lying-triumphs. For feeling themselves in reality weak, they have recourse ordinarily to this kind of Sorcery; that they may carry by its illusions what they could never win by true and legitimate strength. 'Tis it that maintaineth Sophisters, and Wranglers, and Mountebanks, and Seducers. With the sophistry and prattle which it lendeth them, they have the hardiness to shew themselves, and to oppose the clearest truths, and recommend the grossest errors. But among all the busie people that use it, there are none that employ it more perniciously, than Hereticks and cor­rupters of Religion. This false Rhetorick is the principal instrument they seduce withall. Accordingly it is evident, that they have always taken it up, and scarce ever attempted upon Truth, but with this sort of weapons. And it must be con­fessed, that they help themselves by them with wonderful dexterity. Never was cause, in matter of Religion, more sordid, or shameful, or seeble, than that of the Pagans; yet they that pleaded it against the ancient Christians, knew so well how to fard it with the colours of their false reasons, and the gloss of their brave words, that they made it pass for plausible among the multitude, and rendered Christianity ridiculous to them, how holy and lightsome soever its truth was. Those Hereticks which arose from among Christians, had no less ability and artifi­cialness to recommend their impostures, borrowing for this purpose, from the Philosophers and Orators of the world, the subtilties of their Logick, and all the colours of their Rhetorick. There are still left us some pieces of the one and the other, in the Books of Antiquity; as the Discourses of one Celsus in Origen; of one Caecilius in Minutius; of Porphyrius and Symmachus, for Paganism; divers wri­tings of Tertullian, for Montanism; of Fanstus, for the Manichees; and of Julian, for the Pelagians, in S. Augustine. It's wonderful with what dexterity and with what grace and eloquence they do manage such bad and infamous subjects; nor can I read them, without lamenting the unhappiness of so many excellent and highly­approvable things, to be miserably profaned in the service of error; as one cannot [Page 199]chuse but groan to see Marble, and Gold, and Azure, and precious Stones, employed in adorning the Temple of an Idol. And I note it expresly to you, my Brethren, that you may not think it strange if those of Rome at this day do speciously de­fend a very bad Cause; nor be much moved at the ostentation they make of it, who are not ashamed to boast of the eloquence and subtilty of their Teachers, as if this were one of the marks of truth. I freely consent to the praises they give them, and do acknowledg, that words of perswasion (as the Apostle here calls them) do abound on their side: but I dare affirm notwithstanding, and am assu­red, that every intelligent and unpassionate person will accord with me herein, That, how subtil and eloquent soever their Masters be, and how much pains so­ever they have taken for the better plastring over, and colouring, and burnishing of their Doctrine, in conclusion their works are not more neat, nor more polite, nor more specious and fair-seeming, than the works of those Pagans and Here­ticks whom I but now named; yea, to speak without passion, I believe they are far inferior to them. Let them forbear therefore to urge unto us for a mark of truth, an advantage which is common to them with Pagans and Hereticks; an advantage which the most infamous Causes do employ, which the worst do ordi­narily seek after more earnestly than the best; so much more cunning being used in their defence, by how much less strength they have in themselves. Not that I would decry eloquence and acuteness, or render them suspect with you, as if they never were in other service than of error; I willingly acknowledg, they are ex­cellent graces of GOD, and that he gives them to men properly for the defence of Truth, and sure they have not always had the hard hap to contend for Fals­hood. They have often done good service to the Gospel, and employed their might for its glory, both heretofore against the Pagans and the old Hereticks; and in our times against those of Rome, as appears by the writings both of the Fathers, and of our own Doctors; a good number of them being found, who even in this re­spect come no whit behind their adversaries; besides their having the principal advantage, that is, the truth on their side. This Paul himself, who here condem­neth words of perswasion when they recommend error, doth not reject them when they are labouring for truth. And though he was not much versed in the art of prophane eloquence; whence it comes, that he saith of himself, that for speech he was as one of the Vulgar; yet his discourses want no strength nor grace; that rich heavenly knowledg which abounded in his heart, giving its tin­cture to the words of his mouth; and that great personage indeed felt how it was, who hearing him speak, was press'd with the force of his discourse, and said aloud, Thou almost perswadest me to be a Christian. All my aim is, Acts 26.28. that since error of­tentimes abuseth eloquence and acuteness, against the truth, as evil men do other gifts of God to evil ends; we should not judg of the main of any cause by this advantage, nor hastily embrace that party that defends it self with the best and most perswafive words, nor reject that which hath least of these ornaments in view. As Innocence is not always the best clothed, so Truth frequently is not the most decked. And though of it self it be always more probable, more likely, and more easily maintainable than falshood, Arist. Rhetor. l. 1. c. 6. as one of the ancient Sages well obser­ved; yet sometimes it comes to pass through the sleight of seducers, by the false light they set it in, and the colours they shadow it with, that it looks worse in the eyes of the ignorant than a lye doth. Take we heed then of their surprising us, and so well fortifie our minds against their illusions, that they may never make us reject the truth, how foul and ugly soever they paint it out; nor receive a delu­sion, how specious and plausible soever they do render it. Remember, that that Babylon, the Mother of Error, who is pourtrayed before us in the Apocalyps, Rev. 17.4. doth present its abominations unto men in a golden Cup; that is, she gives her poy­sons in a pleasing Vessel, and shuts up and hides the horridness of her impostures under very fair and specious words; it's this that those seducers yerwhile did, who sollicited the Colossians; their errors were attended with perswasive words for the beguiling of them. This is the danger from which S. Paul would here pre­serve them.

Let us now consider the means he puts into their hands for their safe guard­ing themselves from it. This I say unto you (saith he) that no one may deceive you with enticing words. Since he thus speaks, it's evident, that what he saith is able, if we improve it as we ought, to keep us from falling into the misleadings of se­ducement, and to frustrate all the charms of its good and perswasive words. What then is it that he saith? and what at last is that so holy and so efficacious a speech, which can dissipate the illusions and enchantments of error? Dear Bre­thren, you heard it in the exposition of the precedent Text, where this holy man told us, that all the treasures of wisdom and knowledg are hid in JESƲS CHRIST; It's that he understandeth here. This is that Celestial Oracle to which he attri­butes this great vertue. This is the remedy which he giveth us against all the poysons, and all the charms of seduction. None of the weapons or of the wiles of error can bear up before this sacred word. It alone is sufficient, if we use it as we ought, to confound and annihilate all the pretended wonders of the eloquence and subtilty of false Teachers, as heretofore the Rod of Moses swallowed up all the Rods of the Egyptian Magicians. For whosoever shall hold fast this principle in his heart, that all true wisdom and knowledg is in JESUS CHRIST, he will receive nothing out of CHRIST. Being content with this treasure, he will de­spise all other things, how specious and plausible soever they may be. Seduction will do well to display its arts, and to gild and paint over its inventions with the fair colours either of ratiocination, or of eloquence. It will get no ground upon such a one, since after all, the thing it doth so carefully polish, is not in JESUS CHRIST, out of whom he will know nothing. He will not so much as hear the babling of error, so far will he be from being affected with it. He will shut his car against its fine words; so far is he from being seduced by them. Or if he please to cast his eye upon the works of its subtilty and its eloquence, he will look upon them as Spiders webs, or as jugling, and Gipsies feats, which amuse us, and beguile our senses, but make no impression on our hearts. We well know they do deceive us, though we cannot tell how. So the faithful man will hold that for a deceit, and an illusion, that leads him out of JESUS CHRIST, though other­ways he do not see wherein the sophism of the error doth consist, nor is able clearly to unty the knots thereof. This, dear Brethren, is the sure and infallible means to exclude, and to expel all error from among us. Seducement winneth nothing, but upon those that betray this gate, and yeild it, that there may some­thing be of good and saving importance out of JESUS CHRIST, and his Scrip­tures. When once it hath this ground given, it never wanteth paint and preten­ces to colour its delusions, and render even those plausible and likely, which are otherways grossest and most extravagant. Thus those Traditions and Ceremo­nies which have still the vogue among our Adversaries, were by little and lit­tle obtruded upon Christians. The invocation of Angels, and of Saints depart­ed; the Sacrifice of the Altar, and the veneration of Reliques and of Images; the visible Head, and the Hierarchy, and the infallibility of the Church; Satis­factions, and the merit of works; Prayers and Services in a language not under­stood; the adoration of the Host; Communion in one kind only; Purgatory, Suffrages for the dead, and many other such like things. A thousand, and a thou­sand colours are found to paint them out, and recommend either the belief or the practise of them to poor people. There are huge Books made about them, full of wit and eloquence, that drive the matter so far, as to make these things pass for the principal and most useful part of Christian devotion. But this short Saying of S. Paul's is enough to ruin all their labours, and to secure us from all their snares; In JESƲS CHRIST are hid all the treasures of wisdom and know­ledg. It sufficeth me to have Him, since having Him, I have all appertaineth to true wisdom. How well disputed, and how eloquently soever pleaded all your traditions be, I am not concerned in them, seeing I have the treasure of all Sci­ence in CHRIST JESUS. And it is not here alone that the Apostle giveth us this lesson for the freeing our selves from the intanglements and snares of error: Elsewhere instructing the Hebrews, and exhorting them that they would not be [Page 201]carried to and fro with divers and strange doctrines; he lays before them, at the entrance, this divine principle, That JESƲS CHRIST is the same, both yesterday, and to day, and for ever.

But it's now time to come to the second part of our Text, in which the Apostle declares to the Colossians the cognizance he took of the state of their Church. For (saith he) though I be absent in body, yet in spirit I am with you, rejoycing and seeing your order, and the firmness of your faith which you have in CHRIST. This is the reason why he advertiseth them to take heed of the wiles of seducers, and why he so carefully puts into their hands the means to preserve themselves. For some might have thought it strange, that being so far from them, and in all likelihood ignorant of the state wherein they were, he should yet give them such an adver­tisement. He preventeth this surmise, and answers, that though at Rome he were, nevertheless he minded what was a doing at Coloss; the affection which he bor [...] them, obliging him to interess himself in all their concernments. Wonder not (saith he) that I bespeak you in this manner, and send you, from so far off, pre­servatives against seduction: For though so many Seas and Hills do sever my bo­dy from you, yet my spirit is with you, taking part in all that doth betide you, rejoycing in the prosperous estate of your piety; but likewise fearing the attempts of those enemies which I see round about you ready to sow the tares of Schism and Error, upon any the least overture they find for it. Some referr his saying, that he wasi n spirit with the Colossians, to an extraordinary and miraculous opera­tion of the Holy Ghost, who replenishing his soul with light, made him thereby see things that passed at the greatest distance, as clearly as if he had been present; after the same manner that GOD had afore-time shewed Elisha what his servant Gehazi did with Naaman; a passage, which accordingly the Prophet expresseth almost in the same manner. 2 Kings 5.26. Went not my heart with thee (saith he to Gehazi) when the man turned again from his Chariot to meet thee? I confess surely, that GOD could easily have made known to Paul at Rome, in the Prisons of Nero, where he was, all that pass'd in the Church of Coloss, with as much, yea more clearness, than if he had been present there; and have revealed also to him the whole state of other Churches further distant from Italy; as he made Ezekiel while living in captivity at Babylon, to see the most secret actions of the Jews, in the City, and the Temple of Jerusalem. But because it is dangerous to argue from what GOD can do, to what he doth; and under colour of some sleight probabilities, to re­solve upon things which his word doth not at all affirm: Moreover, since we must not multiply Miracles without necessity; I account it best and safest, with­out having receourse to this extraordinary kind of presence, to interpret these words of the Apostle simply, as others do, of a presence in respect of care and affection. For nothing is more common in all Languages, than to say, that our mind is in such places, and with such persons, as we think upon, and have affecti­on to. Whence comes the vulgar saying, that the soul is where it loves, because there it ordinarily keeps its desires, its love, and its cogitations. And it is thus also that we must take what the Apostle saith to the Corinthians, 1 Cor. 5. [...]. that though absent in body, he was present with them in spirit; He means simply, that his bonds did not detain his spirit, or shut it up in the Prisons of Rome; nor hinder him from mind­ing them every hour, and having his affections and thoughts continually among them; figuring to himself the estate which they were in, in as lively a manner as if he had had them before his bodily eyes; and drawing from this lively con­ception the same movings of joy, contentment, and fear, as the sight of them would have wrought within him. So as there need be no wonder, if having them so deeply engraven on his heart, and still present to the eyes of his mind, he be­come pained for them, and at such distance prescribe them necessary precau­tions and preservatives against the pleasant, but pernicious poysons of error. And observe, I beseech you, this holy man's prudent and apt procedure. For, to justi­fie that care which he took of them, he doth not urge the danger they were in, their weakness, or the bad inclinations which some of them had: This discourse would have been offensive, as shewing a distrust of their piety; but on the con­trary, he here tells them of the prosperity of their spiritual estate, the beauty of [Page 202]their order, and the constancy of their faith. Rejoycing (saith he) and seeing your order, and the firmness of your faith. Do not imagine (saith he) that I have an ill opinion of your piety, because I do so earnestly advise you to stand fast: I am very well satisfied concerning it; and do find you in so good a posture, that I have much consolation at it; this matter being so pleasing to me, that it fills my heart with joy, notwithstanding the sad estate that I am in. But from the same root, whence springs my joy, my ardent desire to see you go on from good to better, doth also arise; and with it the sollicitude and care I take to exhort it; because it would be an extream regret and displeasure, to see Error waste or wound so fair and flourishing a Church, ever so little. See how by praising them he doth oblige them to regard his advertisements; and by the very consideration of their having so well begun, doth more and more engage them to holy persevering to the end. Thus he also treated the Philippians, My beloved brethren (said he to them) and much desired, Phil. 4.1. my joy, and my crown; so stand fast in the LORD, my dearly beloved. You perceive of your selves, without my indication, that when he says, rejoycing and seeing your order; the meaning is, rejoycing to see, or for that I see your or­der. For in Scripture-language, and even in our vulgar speech, the particle [and] is often used in this sense, and signifies, because that, or, forasmuch as. He praiseth and extolleth two things in these faithful persons, wherein the happiness and the perfection of a Church doth consist; to wit, Order, and a firm and constant Faith. By the order of these Colossians, he meaneth the good disposition of all the parts of their Church, the vigilancy of the Pastors, the submission and obedience of the Flock, their joint-regard of Discipline; each keeping themselves within the bounds of their vocation, and both together living in concord and good intelli­gence, honestly, and without scandal. For, that order comprehendeth also puri­ty, and sanctity of behaviour, the Apostle evidently sheweth in another place; where, 2 Thess. 3.6. to signifie those that lead a scandalous life, he saith, that they walk disor­derly. He praiseth also the firmness of their faith in JESUS CHRIST; signify­ing thereby, both that full perswasion they had of the truth and divinity of his Gospel, and their constancy to hold it fast, notwithstanding the assaults and ten­tations of the Enemy. It's this Faith, dear Brethren, and this Order of the Co­lossians, that was the matter of the Apostle's joy, and the occasion both of the desire he had to see them persevere still in so good a course, and of the advice he gave them, not to suffer themselves to be beguiled by the perswasive words of se­ducers; as likewise, of the adding that preservative, of meditating incessantly upon the treasures of wisdom, which are in JESUS, for the saving themselves from this mortal danger.

It's now our concernment to make a good improvement of so excellent a lesson. We are as much environ'd, or more than the Colossians sometimes were, with people that endeavour to deceive us with words of perswasion, that daily make all kind of attempts upon our faith, and do not forget the sophisms of subtilty, or the charms of eloquence, presenting error to us farded with divers specious co­lours. For the securing of our minds from their illusions, let us tell them, as the Apostle teacheth us, That all the Treasures of wisdom are hid in that JESUS CHRIST whom we have embraced; that He sufficeth to make us wise to salva­tion; and that we need to know none but Him to obtain happiness. If with fair and artificial words they represent to us the necessity of an expiatory Sacrifice, for the recommending that of their own Altars; or the utility of Satisfactions, to make us receive theirs; or the horror of fin, which hath no entrance into the Kingdom of GOD, to perswade us upon their Purgatory; or the need we have of an Intercessor, to oblige us to have recourse to the mediation of Angels, and of departed Saints; or of an Head, to set up their Pope: Let us answer them, That we have all this most fully in JESUS CHRIST; that His Cross is our Sa­crifice; His Sufferings our Satisfactions; His Blood our Purgation. That while we possess Him, we shall need neither an Intercessor to open the Throne of the Grace of GOD to us, and render both our persons and our prayers acceptable to Him; nor an Head to govern and conserve us. Let us account all that would turn us aside from Him, or place any part of its Treasure elsewhere than in Him, [Page 203]to be a seduction and an illusion. And, as good Physicians do not only preserve from poysons, but also draw profit from them, by making them Remedies; so let us not content our selves to keep the venom of Seducements from hurting us; let us manage them in such sort, as that they may serve us. Let the arden­cy they have for Error, enflame our zeal for the Truth: Let their pains-taking and industry, sharpen our diligence and care. Let us employ that acuteness and eloquence, to the defence of the Gospel, which they prophane in the service of an Imposture. Let us have no less affection for the Cause of GOD, than they have for the matters of flesh and blood. And instead of the extravagancy of some who love ignorance and rudeness, because Error doth abuse Knowledg and Elo­quence; let us on the contrary, thence take occasion to labour in adorning and embellishing of Truth, that even in this respect Falshood may have no advantage above it. But if the examples of enemies should be of use to us, much more ought the examples of Brethren be so, which wholly and solely tend to our edification. Let us make our profit of that of the Colossians, whose faith and or­der the Apostle praiseth, that we might imitate it. Let us put our Church into such an estate, as may give joy to the LORD, to His Angels, and to His Mini­sters. I may not deny, but that your saith and order may be, in some degree, prai­sed without flattery, since by the Grace of CHRIST, my Brethren, you persevere in His fear, and assiduously rank your selves under His Ensigns, no tentation having been able hitherto to make you desert these holy Assemblies. But you are not ig­norant, that together with this well-doing, there are many miscarriages among us; that there pass divers things in our Congregations smally comport­ing with the dignity of the House of GOD; and that the hardness of some doth stiffen it self against Discipline, the only Bond of Order; and if our Faith be constant against Error, it is too too yeilding unto Vice. Dear Brethren, I had rather leave the examination of it to your own Consciences, than here publish our sin and shame, and will content my self with telling you, 1 Cor. 6.10. that the Apostle banisheth out of Heaven the vicious, as well as the idolatrous. GOD, who hath granted us to persevere in the profession of His Truth, be pleased powerfully to amend, by the virtue of His Gospel, the defects which His gentleness hath hither­to born with, in us; and sanctifie us so efficaciously, that after we have glo­rified Him on Earth by the good order of our conversation, and the fruirs of a firm and unmoved Faith, we may one day receive, in the Heavens, from His merciful hand, the Reward and Crown of blissful immortality, in His Son JESUS CHRIST, who in the Unity of the Father, and of the Holy Ghost, liveth and reigneth the only GOD, blessed for ever. Amen.

THE NINETEENTH SERMON.

FOrasmuch as man naturally loveth novelty and variety, it cometh to pass, that he disgusteth the best and most wholsom things, when he is held any long time to the usage of them. What food was there ever in the world, better, more savoury, more nourishing, and more miraculous, than that Manna wherewith GOD fed the Israelites in the Wilderness, pouring it down daily from Heaven upon them, by the Ministry of his Angels; whence it is cal­led, the Bread of Heaven, and the Bread of the Mighty; that is, of the Angels: Nevertheless this wretched people were soon discontented at it, disdaining that precious gift of GOD, Numb. 11.6. and sottishly regretting the fruits and fish of Egypt. Our soul (said they) is dried up, there's nothing here; our eyes see nought but Manna. Dear Brethren, this History is a fit emblem of what hath betided men in refer­ence to JESUS CHRIST and His Gospel; the true Bread of Heaven sent down from GOD into the Wilderness of this World, for the eternal nutriment of Mankind; of which that ancient Manna, as you know, was the figure, according to what Himself teacheth us in the sixth of S. John. For our nature is no less delicate, nor hath an appetite less extravagant in respect of the Doctrines that are necessary to seed our Souls, than it hath in respect of the Meat that is or­dained for the refection of our Bodies. The truth of the LORD JESUS is embraced at the first with hungring, and heat, every one admiring the wonder­fulness of this heavenly food, which wholly exceedeth the productions of the earth. But because, though it be throughout holy, and salutiferous, yet it is sim­ple and uniform; the vanity of man in desiring change and variety, makes him disgust it immediately, and betake himself to seek out novelties for the seasoning and rendring of it more grateful. The Apostles had scarce sown this sacred do­ctrine in the Church, as in the Camp of Israel, but evil workers presently rose up, who to remedy men's disdain, and accommodate this Celestial verity to their palate, would needs add to it divers inventions and novelties of their own forg­ging. And S. Paul foretold, that more such would arise, as bad or worse than the first. 2 Tim. 4.3, 4. Having (saith he) itching ears, they shall assemble to themselves Teachers accor­ding to their own desires, and shall turn away their ears from the truth, and turn unto fables. O prophecy too true! How punctually hast thou been fulfilled! This foolish itch of the ear hath caused a thousand and a thousand fantasies and novel­ties to be by little and little entertained among Christians, which have so born down, and as it were overwhelm'd the Gospel, that it is hardly to be discerned any longer; as you may see in the Doctrine of Rome, which is but an heap of Traditions, Errors, and Superstitions, partly copied out from Judaism, and some [Page 205]from Paganism it self, partly issuing from the private speculations of some parti­cular persons. In our Fathers days, the Gospel having been brought out of the dark caverns of ignorance, into the light of men, it was receiv'd in like manner with ardor and admiration. But that disgusting of the best and most wholesom things, which is fatal to us, overtook it quickly, and did stir up, as also it full doth, divers spirits, who for remedy, do strive to sophisticate this pure Doctrine, and dress up its simplicity with their own inventions, to make it please the world, To cure us of this fastidiousness, the Apostle at this time addresseth to us the exhortation you have heard; the same which he sometime made to the Colessians for the same end; forbidding them novelties and strange doctrines, and enjoining them to stand fast in JESUS CHRIST, who had been preached to them, with­out admitting or desiring any thing beyond His Gospel. Therefore (saith he) as you have received the LORD JESƲS CHRIST, so walk in Him, &c.

Upon these words, for the giving you a full and entire exposition of them, we have two things to consider;

First, The Apostle's enjoining the Colossians to keep and fasten to the LORD JESUS; this is the sense and intention of the first verse.

Secondly, The manner how he would have them fasten to the LORD; name­ly, by the confirmation and abounding of their faith in his Gospel with thanksgi­ving. These two particulars we purpose to treat of in this Exercise, by the as­sistance of CHRIST, for your edification and consolation.

And for the first; You may remember, that in the precedent Text the Apo­stle praised the faithful people of Coloss, and rejoyced at the good order he saw in their Church, and at the firmness of their faith in JESUS CHRIST. But because it is not sufficient to begin well, except we do continue; in as much as salvation is promised only to those that shall persevere unto the end; with good reason, and very pertinently, doth he now add, to the praise he gave them, an exhortation to continue, and to abide firm in that good and happy state wherein they were; and this so much the rather, for that there were about them certain busie and unquiet spirits, who with their inventions and subtilties endeavoured to vitiate the sincerity of their belief, as you have already heard, and shall again more particularly hear in the sequel of this Chapter. Therefore (saith he to them) as you have received the LORD JESƲS CHRIST, so walk in Him. JESUS CHRIST is the Subject, in which he would have them to abide. For He is the way, the truth, and the life; neither is there salvation in any other. But because these false Teachers, for the better putting off their vain traditions, were wont to colour them with our Saviour's Name; knowing well, that every faithful person would soon hiss at them, if they spake openly of our quitting JESUS CHRIST, or our distancing our selves from him. The Apostle anticipates this danger, and ex­presly shews the Colossians, how he intends they should abide firm in JESUS CHRIST, saying, As you have received the LORD JESƲS, so walk in Him. And to this also, that which he adds in the following Verse, hath relation; As you you have been taught. By this he clearly signifies, that the doctrine which had been delivered them, either by himself, (if it be true that he preached the Go­spel to them, and founded their Church, as some think) or by Epaphras, as most are of opinion. He signifies, I say, that this Doctrine which had been preached to them, and believed by them, was so holy, and divine, and sufficient to salvati­on, that it was their duty constantly to adhere thereto, and to admit nothing beyond what they had heard, under any pretext whatsoever. Here is the way, Isa. 30.21. walk in it, whether ye turn to the right hand, or to the left, as Isaiah sometime said: But by these words, the Apostle not only marketh out to them, and stateth that Doctrine which they ought to hold; he obligeth them also thereto, by their own interest: For since they had receiv'd it, they could not again part from it, without condemning themselves either of imprudence, or of levity. For he that quits the Faith he once embraced, doth thereby evidently shew, either im­prudence, in having sometime taken a false or imperfect Doctrine for good; or levi­ty, in quitting and altering now, a Doctrine good & sufficient when he received it. [Page 206]If your belief be good, why do you change it? If it be otherwise, why did you entertain it? It follows of necessity, either that there was error and precipitation in the one, or that there is weakness and sickleness in the other. So you see, that the interest of their own reputation did oblige these Christians to that constancy which the Apostle enjoins them. Besides, though it be an hainous sin, not to re­ceive the LORD JESUS when He presents Himself to us by His Gospel; yet it is much more enormous to cast Him out after reception given Him: as it is by far a greater outrage, to thrust forth a man from your House when you have ad­mitted him, than to have shut your doors against him at the first. The one is a simple offence; the other is an affront. In like manner, it is a much more inju­rious treatment to desert CHRIST JESUS after having follow'd him, than ne­ver to have given ear to, or follow'd him at all. And observe here, I pray, the efficacy of sound doctrine; it is such, as that in receiving it, we receive JESUS CHRIST himself. For, this Highest LORD comes in to all such as embrace his Gospel. And we may apply to this purpose what he said to his Apostles on a like occasion; Whoso receiveth them, receiveth him; whoso gives credit to their prea­ching, shall have their Master to be with him: He shall entertain not Men or Angels, but the King of Men and Angels, the Eternal Son of God, the Prince of Life, and Father of Eternity. He that receives the Doctrine of an Aristotle, or a Plato, or of a Father, or a Pope; and in short, of any man whatever, doth not thereupon receive the Author of the Doctrine himself; because no man hath either the power or the means to communicate himself to those that credit his instructions. But JESUS CHRIST, being GOD blessed for ever, of a Nature, a Wisdom, and a Power infinite, he accompanieth his own Gospel, and communi­cates himself to those that receive it; he dwelleth in their hearts by faith; he there sheds abroad the light and influence of his Spirit; he bringeth thither with him Peace, and Life, and Joy.

Now to close up this part, Take heed you do not stretch S. Paul's words be­yond his intention; as if his meaning were, that generally every one should hold to that which he hath been taught, and never part with what he hath once re­ceived, whatever the things be which he hath believ'd, and whoever the persons were that delivered them. GOD forbid that an imagination so sottish and per­nicious, and so very far from the Apostle's mind, should ever enter into your heart. By this account, those that have been in an error, should do well not to come out of it; and it should not be lawful for such as have taken poison instead of a remedy, to cast it away. Neither should point of honour and generosity be urged in this case; perseverance in an error, once known, is not constancy, but obstinateness. It's a part of true generosity to confess one's fault, and forsake it; and it is clearly a seebleness of spirit not to let go what is false, or naught, upon the pretence that you had the ill hap to close sometime with it. I confess it had been better to have rejected it at first; but setling in it after conviction, is a doubling of your fault and infelicity. And as for Honour, it's a pitiful extrava­gancy to place it in things contrary to duty and vertue. If Error be honourable, I shall yeeld, that he that confirms himself in it, is a man of Honour. But since quite contrary, all confess, as is most evidently true, that Error is a shameful thing, and blame-worthy; who sees not, but that true Honour obligeth us to quit it, and not stiffen our selves in it? and that, pretending of Honour for per­severing in error, or in vice, is to go about (as the Gospel says) to gather figs from a thorn, Luke 6.44. and grapes from a thistle? It is as if a man would attempt to white himself with Ink, and cleanse himself with Mud. In a word, it is a seeking of Honour in Shame, and of Glory in Ignominy. But I pass by those, who by such speeches clearly discover, either that they have not well pondered what they say, or (which would be yet worse) that they hold Truth and Error, Piety and Impiousness, Vertue and Vice, to be indifferent things; since, after their reckoning, Pagans and Hereticks are blamable, when they forsake these latter, to follow the former; which cannot be affirmed, without maintaining at the least, that both the one and the other are indifferent; in as much as common sense dictateth to all men, that it's a prudent action, worthy of praise, and not of blame, to quit the worse [Page 207]for the better, and leave a bad way that one may take a good one. I come to those of Rome, who also abuse the Apostle's exhorting the faithful, here, and elswhere, to abide in that which they have received, and which hath been taught them, without giving ear to novelties. This (say they) is that you have done, you that walk no longer in the way you were taught amongst us; that have deserted and abjured the Mass, and the Service of our Saints, and the veneration of our Ima­ges, and the belief of our Purgatory; and many other such things, which your Ancestors received; and all which, or the greatest part of them, have been con­stantly and openly preached among us, from age to age, and from father to son, for a thousand years and more, as your selves cannot deny. Dear Brethren, To this I answer, That this exhortation of the holy Apostle's, is so far from favour­ing their Cause, that quite contrary it overthrows it, and sets up ours. For, as we have said, He doth not positively determine, that every one adhere to the Do­ctrine he hath received of his Teachers. GOD forbid; since by that means, he should have obliged the Pagan to remain eternally in his Idolatry left him by his Ancestors; and the Heretick, in the error his Masters have infus'd into him; and the Musulman in the Faith of his Mahomet; and the Jew in the tradition of his Fathers. He should, on the contrary exhort the Gentiles to come out of the ways wherein GOD had let themselves and their Ancestors walk for the time past. He who presseth the Galatians to forsake the by path whither their Doctors had misled them, that they might recover the race they once ran; He, who would have Timothy, and all true Ministers, 2 Tim. 2.25, 26. labour to draw men out of the snares of the Devil, whatever hand it was that entangled them in the same: He speaks here to faithful people, who had received, and kept pure and sincere till then, the Gospel of JESUS CHRIST, without any mixture of error or superstition. It's to these he recommends the standing fast in what they had learned. And if our Adversaries resemble them, I confess they have reason to stick in the Doctrine of their Fathers, and we have done ill to recede from it. He speaks not in general of all kind of Doctrine; but particularly, and by name, of that which the Colossians then believed; to which he expresly gives these two Characters for the distinguishing of it from all other Doctrines. First, That it wholly referred to JESUS CHRIST. Secondly, That it had been delivered them, either by himself, or at least by some one of his faithful Disciples. So as you have received JESƲS CHRIST, walk in Him, even as you have been taught. If such the Doctrine of Rome be, if it neither publish nor exhibit ought but JESUS CHRIST the Lord; if it were delivered by S. Paul, if it came from his hand, if it be derived from his spring, I will unfeignedly confess, that we are faulty in having quitted it. But since, on the contrary, it is evident, and as clear as the light of the Sun, that what we have quitted and abjured, is, not that LORD JESUS CHRIST whom Paul and his fellow-labourers and Scholars preached; but a Leaven which is contrary to him, and which hath been superadded by men; nor was taught by the first Ministers of the truth: Who seeth not, that we have in this not disobeyed, but obeyed the Apostle's exhortation? that we have done what he commands, and not what he forbids? For in what place of S. Paul's or the other Apostle's preaching, can they ever shew us, that Mass, and that Pur­gatory, and that worshipping of Saints, and in one word, any of those other Ar­ticles which they retain, and we have relinquished? Every one seeth how all these things do vary from the Lord JESUS CHRIST, and make void his Cross, and his Kingdom, causing men to seek the expiation and purging away of their sins, other-where than in His Sacrifice; and attributing to Creatures the honour of Invocation, and of presiding over the whole Church, which belongs to Him alone. But that other mark which S. Paul gives of the Doctrine, which ought to be held fast, doth less yet accord with them; namely, its having been re­ceiv'd from the Apostles: it being manifest, that not one word of them is found in those holy mens writings, which are the publike and authentick records of what they preached; and that those traditions of Rome grew up in after-ages, some at one time, some at another; issuing, by little and little, out of the forges of men, according as error gathered strength; as they know that read the Vo­lumes [Page 208]of Antiquity without prejudice and prepossession. Let our adversaries there­fore leave these odious accusations. They must either shew, that those Doctrines of theirs which we have relinquish'd, are Apostolical; or confess, that we had reason to relinquish them: This very command of S. Paul's, which they are not ashamed to object to us, necessarily obliging us to adhere to that LORD JESUS CHRIST alone, whom he preached, and whom the Colossians believed on, ac­cording to his preaching. And it may not be insisted on, that the Doctrine, we contest with them, hath been their belief for a thousand years, or more. Time is no prescription against any truth, and least of all against the truth of CHRIST and his Apostles. That which he hath pronounced, continues in force for ever. If any one preach ought as Gospel to you, Gal. 1.8, 9. besides what we have preached, were it my self, were it an Angel from Heaven, let him be an anathema. I enquire not of what date your opinions are. It is sufficient for me to anathematize them that were not preached as Gospel by the Apostle. Time cannot have conferred on them the advantage of being true, which they had not at their rise. What is not now veritable or Apostolical, will never be so. You are not the only men, among whom Error hath grown old: that gross one of Idolatry liv'd among the Pagans well nigh Two thousand years; and their Rome hereto alledg'd Symmachus. her hoary hairs, as well as yours doth at this day; and said, as now again Rome doth, that it is an Undertaking ill-timed, to correct old age; and that to charge it with error, is to affront those years. It's a thousand years and more, since Maho­met's perfidy hath been up, yet is never a whit the better for that. You your selves observe Errors in the same antiquity, whose authority you cry up so loud; and you cannot deny, but that those which you condemn in the communions, of the Grecians, of the Armenians, of the Jacobites, and of the Cophties, are very old. It's an extreamly bad defence, when men are convict of error, to say, that they have been a long time of that opinion. How ancient soever your Doctrine is, it's young in comparison of S. Paul's, since it was born after his days. Neither its pretended antiquity, nor any other consideration, can secure it from his fulmina­tion. Since he would have us keep to that which he preached, without receiving ought beside; how stale and mouldy soever with age your traditions can be, they all ought to perish under pain of an anathema, seeing they are without the compass of S. Paul's preaching. We are at this day in the same case the Colossians yer while were. They stood bound by this exhortation, to reject the worshipping of Angels, the distinction of meats, justification by the Law, all that any way tended to add to that LORD JESUS CHRIST, whom they had received from the hand of Paul, and who had been taught them by him. Let us then also freely reject the same things; keep we constantly to that JESUS CHRIST, whom we have received of him; who did fill up all his Sermons, and doth still fill up all his Epistles. Content we our selves with that primitive and truly ancient Doctrine; and boldly despise all the novelties that the world hath presum'd to add thereto in after-times. Let us walk, as the Apostle gives us order, in this LORD JESUS. Let Him be our only way, the rule of our faith, and of our manners.

You know, the Scripture ordinarily useth this term, to signifie the ordering and conduct of our life. It compareth the various Disciplines and Perswasions which men follow, unto Ways which lead, some to one end, some to another. For it speaks of the way of sinners, and of the way of the righteous; meaning thereby the apprehensions and maxims by which they lead their lives. There­fore it saith, walk, to signifie living, or leading, and ordering the life. As there­fore our Lord and Saviour saith, that He is the Way; so his Apostle enjoineth us to walk in Him; that is, to lead our lives, both in regard of knowledg and per­swasions of mind, and also in respect of affections and actions, according to his holy Gospel, without any forsaking it, to take another course; judging all that varies from it, to be folly, how plausible soever it may appear otherways. And as a prudent and advised traveller, never leaves his road, but puts on in it constantly, till he come to his journey's end, how smiling soever the Meadows look, how green and fresh soever the shades be, how fair and large soever the ways are that [Page 209]lye in view. In like manner are we ordered to keep continually to the Doctrine of our Lord and Saviour, and not relinquish it; or assume any other, of what na­ture, or colour, or appearance soever it be; still resolving in our selves, that whatsoever is without the dimensions of this model of Truth, cannot but be dangeorus; and apt, if we follow it, to lead us to perdition. I pass by the observation which some make, namely, That the Apostle commanding us to walk in CHRIST, doth intimate, we should advance still, and make progress therein. For though this conception be for substance veritable, it being the duty of each true believer to go forward, and not pass a day without improvement [...] piety; yet it seems to me, to be without the reach of the Apostle's words, [...] scope of which is simply to oblige us unto perseverance in the Gospel of JESUS CHRIST. Beside, what he addeth in the following verse, doth sufficiently [...] commend this duty to us; where he shews us, after what manner we are to [...] in JESUS CHRIST, Being rooted (saith he) and built up in him, and [...] the faith, as you have been taught, and abounding therein with thanksgiving.

In these words he prescribeth us three things; Firmness of faith, the abounding of the same, and giving of thanks. He expresseth the first, two ways; First, in me­taphorical terms, being rooted and built up in JESƲS CHRIST: And next, proper­ly, and without figure, being established, or confirmed in faith. For this confirmation in faith, is no other thing, than the self-same that he intendeth by the words, rooted, and built up in JESƲS CHRIST. The first of these two Metaphors is ta­ken from Trees, which stand firm, and easily resist the violence of winds, when they have put forth good and deep roots into the earth; which serve them for so many stays and bands to hold them fast; whereas the Plants, which have but little or no root, are easily pluckt up; the least gust, yea, the hand of a Child is enough to overthrow them. The faithful are often in Scripture compared unto trees. You all know the Parable of the Fig-tree in the Gospel, Psa. 92.13, 14 and that of the Palm-tree in the Psalms. The just shall flourish as the Palm-tree, and grow as the Ce­dar in Lebanon. And there's no one in the Church, but is acquainted with that dainty Tree, planted by the rivers of waters, which bringeth its fruit in its sea­son, and the leaves whereof doth not wither; Psal. 1.3. which the Psalmist gives us a pi­cture of, at the beginning of his Book, for an image of a true believer. Whence it comes, that the Ministers, who labour in the culture of these Mystical Plants, are likened to Gardeners, and Vine-dressers, and Husbandmen; such an one was he, in that Evangelical Parable, Luke 13.8. who prayed the Owner to supersede the sentence pronounced upon one of his fig-trees. And S. Paul also expresseth his own, and Apollos his labouring for the edification of the faithful, in terms taken from the same subject, saying, that he planted, and Apollos watered. 1 Cor. 3.6, [...] In conse­quence of these figurative expressions, which are familiar in Scripture, you see, that it is with much gracefulness, and a great deal of reason, that the Apostle here, to recommend firmness of faith in JESUS CHRIST, doth say, they should be rooted in Him. He saith the same again elsewhere, when he prayeth GOD to strengthen the Ephesians by his spirit, Eph. 3.18. that (saith he) being rooted and founded in love, they might be able to comprehend, with all Saints, what is the breadth, and length, the heighth, and depth, and to know the love of Christ. For since the faithful man is compared to a tree, it is congruous to attribute to him both the production (that is, fruits), and the parts of a tree, whereof the principal is the root. We say then, that a tree is well rooted, when its root is spread abroad, and thrust far into the ground, where it is planted and fastned to it so many ways, that it stands upright and firm, nor can be plucked up without extream difficulty. Who then is the be­liever rooted in CHRIST? Even the man whose whose soul embraceth the LORD JESUS; all whose thoughts and affections are stretch'd forth, and fastned to this Divine crucified Saviour; who hath neither love, nor desire, nor affiance, but for Him. It is he, who having rightly understood the excellency and the fulness of this rich Subject, seeks all his felicity in it; and withdrawing the desires, the cares and affections of his heart from earth, (which are, as it were, the strings and roots of our nature, by which it is fastned to its objects) doth thrust them forth towards JESUS CHRIST, doth unite with, and bind them about Him, [Page 210]and resteth on him alone, and draweth the nutriment of his life from none other; [...]s you know, trees by their root do receive all that juice, which makes them [...]ve, shoot forth, and fructifie. Not to alledg any other example, such a one was our Paul; so fastned was he unto, and so incorporated with his LORD, that he liv'd in Him alone; this divine ground wherein he was planted, affording him all the joy, all the contentment, and all the life he had. There is no need to fear, that those who adhere to JESUS CHRIST in such a manner, who are so really and deeply rooted in Him, can ever be pluck'd up by any effort, how violent soever it be. The winds do in vain shake them; tempests do beat upon them to no pur­pose; persecutions will not be able to make them bend; nor fraud, nor elo­quence, nor the subtilty of Sophisters, remove them. Novelties and Curiosities do not tempt them; because that sweet sap which they continually draw from their CHRIST, as from a rich soil, doth content them, and purgeth them of that foolish and childish itching humour, which openeth the ears of the weak and unstable, to such things. But if you be not thus rooted in CHRIST, it will be no great difficulty to pluck you from the station you are in. If it be not this heavenly efficacy of our LORD, but either birth, or breeding, or the discourse or authority of men, or the name of liberty, or any other such like cause, which keeps you in the profession of Christianity, I am much afraid you will not long abide in it. If your heart be in the world, if it still spread its affections, as its roots, into perishing things; if it still admire the pleasures of the flesh, and the fumes of ambition, and the vanity of riches, your perseverance is, in truth, very dubious. The tree that hath no root, hath no hold. The first gust that falls upon it, bears it down. And would to God experience had less justified this truth in our eyes. But this is the very cause of all their change who have deserted us. If you examine their lives, you will find, they were not well rooted in CHRIST JESUS. Wonder not that they were overthrown. But let us make our profit of their unhappiness; obeying the Apostle. And that we may abide firm for ever in the communion of this Divine LORD of ours, out of which there is nothing but misery and perdition; let us be rooted in him with a lively and profound faith and love. Let us love and relish him only, and inseparably fasten all the powers of our souls to him alone, as dead, and risen again for us; drawing all our righ­teousness from his Cross, and all our hope and our glory from his Heavenly state, and his immortality.

I come to the other Metaphor here used by the Apostle to set forth the confirm­ing of our faith in JESUS CHRIST; being rooted, saith he, and built up in JE­SƲS CHRIST. The former was taken from Trees; and this now is drawn from Buildings. It is no less famous in Scripture, than the other; for the faithful are there oftentimes compared to Houses, and particularly to Temples; and the Church, that is, the Society consisting of them collectively, is represented to us under the same image. Whence it comes, that the labours of the Servants of the Lord for this end, are also called edifyings; a word so common in this sense, that there is no need we should stay to explain it. And for as much as in material Edifices, it is the Foundation that sustaineth all the Building; thence it comes that the Scripture gives that name to our LORD and Saviour, as to him upon whom this spiritual Structure doth entirely depend. Other foundation (saith the Apostle) can no man lay, 1 Cor. 3.11. than that which is laid, even JESƲS CHRIST. And this the Prophets foretold, in saying of him, that God would set in Sion a chief Corner­stone, Isa. 28.16. Psal. 118.22. elect and precious. And, that the stone which the builders rejected, should be made head of the corner. The Apostle therefore, desiring to fortifie his dear Colossians against the danger of falling, prosecuting this figure so common in Scripture, commands them to be built up in JESUS CHRIST. And the same expression he makes use of elsewhere; as when he saith, that we are built upon the foundation of the Prophets and Apostles, Eph. 2.20, 21. JESƲS CHRIST himself being the chief Corner-stone; it whom (saith he) all the building proportioned and fitly set together, riseth up unto an holy Temple in the Lord. What is it then to be built up in JESUS CHRIST? Dear Brethren, we say an House is builded on a Rock, when a Rock is the Foun­dation that bears and sustains it wholly. A soul is builded in JESUS CHRIST, [Page 211]when it wholly relieth upon Him; so as its Faith, its Hope, its Love, and the other parts of its mystical structure, are all set upon Him, and immediately fast­ned to Him; it believeth the Gospel, because 'tis the word of CHRIST; is as­sured of the remission of sins, because they were expiated by CHRIST; it ex­pects the Kingdom of Heaven, because he purchas'd it; loveth neighbours, be­cause they are his workmanship; meekly beareth affliction, because it is a part of his Cross: in sum, layeth and setleth upon him alone the designs, the thoughts, the enjoyments, and the expectations, wherein consisteth both its present life, and that which is to come. One so built up in JESUS CHRIST, is right that wise man, commended by our Saviour's own mouth, Mat. 7.24, 2 [...] who buildeth his House on a Rock, so as no violence is able to effect its fall. For indeed, what can overthrow a soul seated on this Rock of Ages, which is so firm, and unmoveable for ever? Where is the tentation, or the persecution, that can beat it down? What is built upon this Foundation, is not subject to natural accidents. It's a celestial and an eternal Edisice. But the misery of men, and the true cause of their weakness and ruin, is, that they build elsewhere, either wholly, or for the greatest part. The World is the ground whereon they set, and raise up the designs of their lives; and this ground being nought but weak and floating Sand, the first force that assaults them, brings them down, and their fall (saith our Saviour) is great.

Lastly, The Apostle expresseth in proper terms, what he had represented under these two Metaphors; adding, and established in faith. For it is properly by faith that we are rooted in JESUS CHRIST; and 'tis by it also that we are founded and built up in him; all these phrases signifying only the spiritual union and conjunction which we have with the LORD, the sole tye whereof faith is. Let us labour therefore continually to confirm our faith, if we would resist the enemy. Let us meditate the truth of the Gospel, study all its mysteries, taste the excellency of it. Let us carefully hear and read that word wherein GOD hath reveal'd it to us. By it faith hath its being, as the Apostle tells us; Rom. 10.17. Faith comes of hearing, and bearing of the word of God. Whence you may judg, how contrary to the Apostle's injunction, the command of the Church of Rome is, who will not grant, that the faithful should read Scripture. How shall they be confirmed in faith, if they have no commerce with this sacred word, the only parent and nurse of faith? How again can they, without it, acquit themselves in that which the Apostle commands, in the second place, even that we abound in faith? It is not enough that we be established in it, that we have of it for necessity; he would have us furnish'd even unto plenty; possess'd of a great and rich measure of it: have this sacred light to go on, still encreasing, and augmenting, as he saith else­where, from faith to faith. Some are of the mind, that this word must be reser­red, not singly to the thing, but also to the sentiment that we have of it. As if the Apostle's meaning were, when he speaks of abounding in faith, that we should account our selves to have abundantly, in the faith of JESUS CHRIST alone, all the saving-knowledg we can desire, without needing the addition of ought any other way. This exposition is elegant and ingenious, and very perti­nent to the Apostle's design. But because it is followed by few, and the former is more simple, I will not insist upon it.

In fine, the Apostle adds, in the third and last place, giving of thanks; abound­ing in faith, saith he, with thanksgiving. His scope is, that we do tenderly resent the excellency and plenty of the benefits which are communicated to us by the Gospel; and do remember the spring whence they flow, to wit, the sole Grace of GOD; who, taking us out of the darkness of error and ignorance wherein we were plunged, hath made us enter into the Kingdom of Light, by the power of his Word and Spirit; that we may continually render him our grateful acknow­ledgments of it. Besides that this duty is most reasonable of it self, it is also ne­cessary to ensure the faith of the Gospel unto us: For as on the one hand GOD augmenteth his gifts to the thankful; so he taketh them away from the unthank­ful, withdrawing his light from their souls, and giving them up to themselves; as you know he threatneth ingrateful Churches to take his Candlestick from them. And the Apostle informs us elsewhere, that to them who receiv'd not the love [Page 212]of the truth, he sendeth the efficacy of error, so as they believe a lye; which is the most dreadful punishment, wherewith he avengeth himself on the iniquity of men. Dear Brethren, that we fall not into so dismal a judgment, let us possess this treasure of knowledg which GOD hath given us in his Son, with all the gratitude we can; humbly blessing him, for that he hath vouchsafed to impart a thing so precious, and of such saving-importance unto us; to us, I say, who were so unworthy of it. Let it be all our love, and all our glory. Let others boast of their might, and their skill; of their riches, and their greatness. As for us, glory we only in the knowledg of GOD, and of his holy Gospel, the sole supream hap­piness of man. Let us be jealous of this holy Doctrine, keeping it pure, and sin­cere, and carefully taking heed of the Leaven of Superstition and Error. Let us be content with our LORD JESUS CHRIST the Prince of Life, and with that fulness of grace we have received, and the holy Apostles preached. Mix no­thing forreign with it. To add to it, is to accuse it of imperfection and insuffici­ency. Instead of losing time in the inventions of Error, and in the laborious, but childish exercises of Superstition. Let us employ all hours in good and holy works; walking in JESUS CHRIST; rooting, and building up our selves more and more in him; establishing our selves, and abounding in faith; and testifying, and proving the truth of it, by a pure piousness towards GOD, and an ardent love towards our Neighbour; by the fervency of our Prayers, the liberality of our Alms, the humility of our Deportments, the modesty of our Persons, the hone­sty, justness, and integrity of all our Words and Actions, to the glory of the LORD JESUS, whom we serve, and own for our Master; to the edification of men, and our own salvation. Amen.

THE TWENTIETH SERMON.

OUR LORD JESUS CHRIST, comparing the society of his faithful ones, in the tenth Chapter of S. John, to a Flock of Sheep, doth ad­vertise us, that there are Thieves, who coast about this mystical Fold; and do come only to steal, to kill, and to destroy; as also, that there are Wolves which take away and scatter the Sheep. You are not ignorant, dear Bre­thren, that under the names of these spiritual Thieves and Wolves, he doth re­present unto us evil Spirits, and the false Teachers whom they set on work; who both together earnestly promote the same design, though by divers means, name­ly, the debauching and alienating of the faithful from the Communion of JESUS CHRIST, their only Pastor; getting them, and appropriating them to them­selves, as the Thief, who takes what is another's, and makes it his own. Whence ensues their death and destruction. For as the Wolf kills the Sheep he hath seiz­ed, so these Ministers of Satan do bereave of life those whom they pull away [Page 213]from the Flock of Christ, out of whose communion there is nothing but death and perdition. But these wretched workers do employ (as I said) many different means to compass their cruel and bloody design. Some they take away by down­right force, making them leave the bosome of the Church, by the violence of persecutions; or drawing them into the world, by the pleasures of the flesh; and do bring them, even to a renouncing of the very Name of JESUS CHRIST the Prince of Life. Against others, they make use of fraud, training them forth, and distancing them by little and little from JESUS CHRIST, under fair and plau­sible pretences; so as in the end, they have nothing of his left them but a name; and a vain unprofitable profession, remaining indeed under the power, and in the possession of his Enemy. It's against these mystical Thieves, and Robbers, that the Apostle doth awaken the Colossians, in the Text we have read, exhorting them to take heed of 'em. Before, he prayed them, to establish, to build up, to root themselves more and more in the Communion of the LORD JESUS, acknow­ledging with humble gratitude the excellency of his gift m [...]de them. [...] ensure this Treasure to them, he adviseth them to watch against th [...] [...] ambushes of their Enemies; who sought to surprise them, and pluck, by [...] tifice of their subtilities, and fair discourses, JESUS CHRIST out of their hearts, and render themselves Masters of them, and of their life. Beware (saith he) lest any man make prey of you, &c.

For it is the duty of a good Pastor, such a one as the Apostle was, not only to seed the mystical Sheep, which the chief Shepherd hath committed to his care, by giving them the pure and wholsom doctrine of the Gospel, the only pasture of souls; but also to preserve them, with all his power, from the paws of Wolves, and the hands of Robbers; advertising them of the danger, and dextrously de­livering them out of it, by the saving-tone of his voice. But as your Pastors are obliged to this care, so you see, dear Brethren, that it is your duty to watch for your own safety; to open your eyes and senses, that ye may discern a stranger from a domestick, a thief from the shepherd, the hand of a robber from that of a friend. Beware, saith the Apostle to you. He would not have the faithful be silly sheep, that let themselves be led away by the first commer, and indifferently em­brace all that is offer'd them. His will is, that we have our senses exercised and habituated in discerning between truth and falshood; able to prove all things, that we may hold fast what is good, and not suffer our selves to be surprised, ei­ther by the dignity of a Robe, or the blaze of Wit, or some appearances of De­portment; seeing, that Angels of Satan do sometimes clothe themselves with light. The prudence of the Beraeans is praised by the Holy Ghost, Acts 17.11. who examined S. Paul's preaching, comparing what he had spoken to them, with the Scrip­tures, that they might assuredly know the state of the matter. The salvation of our souls is too precious for us to trust any other than GOD in it. Whence ap­pears, how dangerous that security of implicit faith, as they call it, is; which, without any scruple, receives all that its Teachers deliver; and is so far from ex­amining it, that it vouchsafes not so much as to understand it; believing it true, without knowing it; provided only that the mouth which publisheth it, hath been opened by the Pope's hand. If the question were only of a title, those of whom the Apostle adviseth the Colossians here to take heed, were Teachers; and he contesteth not with them about their dignity, in any part of this Epistle: He deals with them only about their Doctrine. Accordingly the case is concerning Doctrine, whether we ought to believe it, or no; and whatever may be the hand that delivereth it to us, if it be false, it will not fail to destroy us; as poyson doth not forbear to kill, though he that prescribed it, hath taken his degrees with all the formalities requisite. S. Paul too elsewhere, with one word overthrows all the prepossessions that might be for any Preachers, upon any ever so eminent qua­lity of their persons, when he proclaims twice together, If we our selves, Gal. 1.8. or an An­gel from heaven, do preach another Gospel to you, beside what we have preached, let him be an Anathema. Be you all that you will, you cannot be more than S. Paul, or an Angel of Heaven. Since their Doctrine ought to be examined by the Gospel, for its having reception, or being accursed, as it should be found conform, or con­trary [Page 214]thereto, it will be no wrong done you, if yours be put to the same trial.

But consider, I pray, with what emphasis the Apostle recommendeth to us the importance of this duty. Beware (saith he) lest any man make prey of you. He could not, more to the life, or with greater elegancy, express the danger of such as stand not on their guard, than by this word, which signifies properly to carry away the booty that a man hath taken. It is not without cause (saith he) that I give you order to use all your abilities, and to defend your selves against Error with ut­most vigilancy. For no small matter depends upon it. It is as much as your souls, your selves, and the noblest part of your beeing, your understandings, your affe­ctions, your heart comes to. The Wolves, and the Thieves, against whom men watch with so much care, do aim only at their Sheep, or their Purse. Those, against whom I animate you, aim at your Persons. An Enemy, against whom Cities and States do set guards, doth threaten only their Goods, or their Lives at most. He against whom I require your watching, seeketh your souls, and the share they have in eternity. You are the Workmanship, and the Jewel of the LORD of Glory. You will be a prey to Satan and his Ministers, if you fall into their snares. They will not be content with having taken you; they will bring you into bondage; and the redeemed of JESUS CHRIST, whose liberty he hath bought at the price of his Divine Blood, will become slaves of men, and which is worse, of Devils. Good GOD! how piercing was the eye of that Hea­venly Spirit, which guided the Pen of this Apostle! How clearly did it see the nature and the qualities of all the things whereof he speaketh! Observe how Error [...]iumpheth over those whom it infecteth: See the Trophies it sets up of their spoils; the F [...]tters wherewith it loadeth those whom it seduceth; the yoke which it puts upon their neeks, and the captivity into which it brings them; and you with confess, that the e [...]lects of its false and damnable conquests, could not p [...]ssibly be more truly and more naturally represented to us, than by saying, as S. Paul doth here, that it makes a prey of Christians, or carries them away as booty. For Error is ever insolent; and whereas Preachers of the Truth do serve those whom they teach, and stile themselves their Ministers, as this Apostle here­tofore did; the Teachers of Falshood usurp dominion over those whom they have corrupted, and vaunt, that they are their Judges, their Masters, and their Lords. S Paul noted it long since of the seducers of the Corinthians, who, as he saith, 2 Cor. 11.20. enslaved them, devoured them, and exalted themselves over them, and smote them on the face; that is, did put all kind of indignities upon them. And the false Teachers among the Galatians, Gal. 6.13. he saith, did glory in the flesh of their miserable discriples. They are blind that do not at this day observe the self-same thing in the carriage of those men that reign over all the multitude whom they have deceived; and rear up lofty Trophies of every poor soul that they have made prey of. Dear Brethren, if you love the liberty which the LORD JESUS hath purchased for you; if you abhor the servitude of men; if you desire the fruit of the one, which is immortality; and detest perdition, the inevitable sequel of the other; in the name of GOD, take heed that no man make prey of you. The Doctrine of truth is enclosed within the LORD's sheepfold. Abide there, if you would be in safety. Stray you thence but ever so little, and you will fall into the hands of Wolves and Robbers. Hearken not unto their babble. Be not taken with their countenance. Let any thing among them that may promise fair, be suspected of you, since their seeking only is, to withdraw you from the simpli­city of the Gospel.

Now the Apostle points at three things here, which he adviseth us to take heed of in particular; namely, The vain deceit of Philosophy: The traditions of men: and, The rudiments of the world: Because these were the three sources from which those false Apostles, that then attempted the Colossians, drew all the heads of their Doctrine, and the means which they used to colour it, and give it that vain lustre which was needful for the beguiling of the simple and unlearned. For, Col. 2.23. as we shall see more particularly in the sequel of this Chapter, they enjoined the worshipping of Angels; a matter they had taken, in all likelihood, out of the [Page 215]Sinks of the Platonick Philosophers, who storied divers things of these higher spi­rits, and of their interposition, and mediation between GOD and us, for the pu­rifying of us, and the rendring us capable of supream happiness; as we see even at this day, in those remains which we have of their Writings. Again, Col. 2.23. they introdu­ced divers voluntary devotions, which did not spare the flesh, and seem'd full of humility; but were indeed only traditions of men, without any foundation in the word of GOD. Finally, it is also evident, that they pressed the observation of days, and the distinction of meats, according to the ordinances of the Mosaical Law, which are likewise stiled Elements of the World. Now though these three points do particularly respect the false Teachers at Coloss, yet they are common well-nigh to all such as ever set themselves to alter and sophisticate the Gospel; the most part of their impostures having issued from one of these three springs. We will consider them therefore briefly and distinctly, by the will of God; and after them, the character or mark which S. Paul giveth them, to wit, that these things are not after CHRIST.

Among these things, of which we are to beware, he gives the first place to Philosophy. It's name is very honourable; Philosophy, if you weigh the word, signifying the love and pursuit of wisdom. But the corruptness of those men that gave their Profession this name among the Grecians, did disgrace so worthy a term, and made it to be the name of a Tool of Error and Imposture, rather than of an Instrument of Science and Truth. For the common sort of those that sti­led themselves Philosophers, amused themselves altogether in vain Speculations, in a trade of subtilty and syllogizing, and in endless disputes, that yeelded men no true profit. They thought they had attained the End of their profession, when they had got a faculty to speak of all matters, with some colour and pro­bability, so as to dazle the eyes of the ignorant, and win the admiration of the half-witted. This vanity rendred them odious, first among the Pagans them­selves; where they went, among the people, for extravagant persons, and were in little better esteem among the greater part of the better sort. And for as much as of all Professions scarce any did more fiercely oppose the Gospel of our Saviour; thence it came to pass, that the first Christians also conceiv'd a very ill opinion of them; which encreas'd, when it did appear that Hereticks did ordina­narily fetch from these mens Forges, the Arms they used to offend the Faith of the Church, and to defend their own Inventions. Tertullian. This induced one of the most ancient Christian Writers, to call them the Patriarchs of Hereticks; and to say, that all Heresies are maintained by their rules, and animated with their spirit, and do lodg in their thickets and bushments, as in their strong hold. He calls them Animals of glory: and all Christian Antiquity treats them very coursly, as we understand by what is left us of the Books or that time; wherein the com­merce of Philosophy is accounted so dangerous, that it hath been charged upon some as a great crime to have but look'd into Aristotle's Books, and learned his Lo­gick. On the other side, we meet with Fathers also, who have high esteem of Philosophy; and it cannot be denied, but that even they that blame it, do make use of it, and many times with good success, and much to purpose. It's not my design to break up this question, or to produce here all that may be said, either for Philosophy, or against it. The holy Apostle doth not oblige me to it; as who blameth here, not the substance thereof, but the ill use of it which false Teach­ers made, employing it either to the inventing, or the defending of their er­rors: this he evidently sheweth, by that having ordered us to take heed that none make prey of us by Philosophy, he adds immediately, and by vain deceit; by these words limiting, what he had generally uttered; and giving us to under­stand, that he rejected not the use of Philosophy, but when it was made to serve Error and Imposture. We must therefore here, as in all other subjects, care­fully distinguish the abuse from the thing it self, and the substance from what is accessary to it, and the truth from that error which is superadded thereto by the wickedness or weakness of men. For there is not a thing in the world so good, and so laudable in its own nature, but our Vices do foul it, in handling the same. Intemperance hath defamed Wine, Meats, and Spices: Luxury, Gold, Silver, [Page 216]Precious Stones, Silk, and Perfumes; all of them Creatures of GOD, very good, and very excellent. Cruelty, Murther, and Parricide, have defiled Iron, a most necessary instrument of our life; and Fire, which we cannot be without, hath often served the rage and the injustice of Tyrants. What is there more admira­ble than Beauty, among the ornaments of the body? and then Eloquence, among the ornaments of the mind? Yet they frequently become, through the corruption of men, means of debauchery and seduction. Not so much as the Scrip­tures themselves, the most salutiferous effect of the goodness of GOD, but are sometimes profaned by error and vice; ignorance and levity wresting them to mens own ruin, and wretchedly turning that to destruction which was not gi­ven but for our salvation. It is not meant, that upon this pretence we should cast off a due using of any of the works of God, who, being infinitely wise, hath made nothing but is useful. By this account it would not be lawful to make use of any thing, since there is nothing which viciousness and ignorance doth not abuse. I say the same of Philosophy. If its Authors among the Pagans, if Hereticks among Christians, have made it serve the interest of error, it follows not, that it must be totally rejected; nor should we do as the man, that rooted up his Vines, because having taken too much of the fruit of them, he was overcharged with it; or as he, who would have his Rose-bushes burned, because he had been sometimes prick'd in gathering their Flowers. All that may be thence conclu­ded, is, that this plant must be discreetly handled; the fruit enjoyed, but with moderation; the flowers gathered, but with heed taken of the thorns. This is all the Apostle forbids us in it, even deceit, and not instruction; that in it which is vain, and not what is found to be solid; Error and Sophistry, not Sci­ence and Ratiocination. Philosophy it self doth wash its hands of its Disciples faults. It disavows their Errors, and renounceth all that they have brought forth, without its direction, by ill arguing, how great soever otherways their reputation be. It is so far from defending them, that it self affords us weapons wherewith to combat them, and offers us its lights to discover the weakness of their false discourses. For it hath observed and taught the rules of legitimate Reasoning, with such admirable skill, that there is no falshood to be met with, but it gives us a conviction of. So as if error be in the discourses of men of this pro­fession (as without doubt there is no small measure) it is certain, that in this un­happy production they have swerved from their own rule; it being impossible that a falshood should ever be duly and rightly concluded from truth Whence it follows, that no error or doctrine contrary to truth, is, to speak properly, Phi­losophy, it is an abuse of it. It may well be an imagination, and an extravagance of the Phil sopher; not a part, or a true fruit of Philosophy. And when the Apo­stle saith here, that Hereticks make a prey of men by Philosophy; that is (as he addeth) by a vain deception: he takes the word Philosophy, as the vulgar doth, for the accustomed and ordinary discourses of Philosophers, and not for true Phi­losophy, and that which is properly so called. As long as the Philosopher care­fully keeps within the bounds of his faculty, and transgresseth them not, he in­structeth, and doth not deceive. The bounds of Philosophy, which it hath set it self, are, the things that may be known by the light of natural reason. While it keeps this road, it travels securely; and, I confess, what it teacheth in this kind, may do good service to the Gospel; so far would it be from clashing with it. For who sees not, that its discoveries of the nature of Plants, of living Creatures, of Metals and Meteors, of the transmutation of Elements, the motions of the Hea­vens, of Times and Seasons, of the concatenation of inferior Causes with the su­perior, and the Conclusion it raiseth from this Contemplation, That there is a­bove the Universe an Invisible, Eternal, most Wise, and Almighty GOD, upon whom it all depends; who seeth not, I say, that this is laudable, and excellent, and nothing in effect but a report of the handy-work of GOD, and a demon­strating of his Divinity? If the Philosopher had staid him there, and deduced nothing thence but this clear consequence, That the same Supream Beeing, whose sootsteps and whose glory he had perceiv'd in his works, ought to be supreamly adored, served, sought, and loved; never had the Apostle ordered us to be afraid [Page 217]of Philosophy; for he himself makes use of such discourse, Acts 14. & 17. when he speaks to the Gentiles, as you may see in his Oration to the Lycaonians, and the Athenians, in the Acts; and he doth elsewhere evidently confirm it, when he saith, That GOD hath made manifest unto men, what may be known of Him; Rom. 1.19, 20 and that His eternal Power and Godhead, invisible in themselves, are yet visibly seen by the creation of the world, they being considered in His works. But the misery is, that the Philoso­phers, being carried away with that vanity and curiosity, which was natural to them, broke those bounds, and would needs define things which are beyond that compass; and about which Reason, in the state we now are, sees not one jot. And here it is, they necessarily fell into error and extravagancies; as persons born blind would do, should they intrude to discourse to us of colours. Such are the Fancies of Plato and his Scholars, concerning the estate of the souls of men de­parted from their bodies, concerning the purifications he devised to convey us near the Supream Good: concerning the interposition of Daemons (is he calleth them) that is Angels (as the Scripture terms them), to present our supplications to GOD; and concerning the service which he ordained to be done them, in consequence of this good office; and a thousand other such like things. Such also was the mistake of Aristotle, when not content to understand the present esta­blishment of the World, he would know what it was in the beginning, wherein he had no light at all; concluding, because in the state things now are, of nothing nothing is made, that therefore it was never otherwise; and thereupon affirm­ing for a certainty, that the World is eternal. As if we must needs judg of the first beginning of a thing, by those Laws under which it lives after its settlement; and should limit the power of a free Agent, to the measure of the effect wrought; that is, as if, because GOD, in this frame of the World, doth make now nothing without Matter, therefore it followed, that absolutely he could make nothing ano­ther way; which is as impertinent a reasoning, as if you should inferr, that because a Painter hath wrought his pieces with three or four colours only, it were impossi­ble for him to draw, or represent any thing any otherways. In this particular Philo­sophy hath offended by excess, undertaking more than it could compass. It often erreth likewise by defect, when it rejects the revelation of GOD, as resolved to admit nothing that is above its own sense and reason; as if a man that had ne­ver seen any other than the shining of our Fires, and our Candles, should con­test, there was no other light in the world. Pride hath made the greatest part of the old Philosophers to fall into this impiety. It seemed to them an abasing of their glory, to acknowledg there was another School more knowing than theirs; and that it was an injury to tell them, GOD had discovered secrets to others, which he had hid from them. It was this vanity that spurr'd them on so vio­lently against the Gospel of our LORD and Saviour at the beginning. If Philo­sophy do modestly keep its rank; if it be content with its bounds, and not thrust away nor injure divine Revelation; if it acknowledg it as its Mistris, and be subject to it, as Agar yerwhile was to Sarah, welcom be it; it may be received, and may abide with us. But if it usurp, if it will needs be Mistris, and command in a Family, where it hath only the quality of a Bond-woman, let it depart, and be treated according to Sarah her speech to Abraham; Drive out the bond-woman and her son. GOD hath vouchsafed to reveal unto us by his Prophets, and in the last times by his own Son, all the Articles of Religion. Philosophy ought to adore them with us. It hath nothing to enjoin us in the matter. From the mouth of GOD, not from the mouth of Philosophy, do we receive Religion. As often therefore as Teachers of Error shall use the authority or artifice of the Phi­losophers, to render their inventions plausible or probable in our eyes, let us boldly despise all their subtilty. Let not the names of Aristotle and Plato make us afraid; let not their petty subtilties dazzle our sight. We may hear them, when question is only of men, and of nature. When GOD and his service is concern'd, we ought to give ear to none but GOD, and the Son of his love, about whom he hath proclaimed from Heaven to us, This is my beloved Son, hear him. It's this the Apostle doth intend, when he saith here, Let no man make a prey of you by Philosophy. But, provided the Doctrine of our Lord and Saviour do [Page 218]remain sound and entire, without diminution, without augmentation or mixture, we are not prohibited the service of Philosophy; but may employ its Physicks, and its Ethicks, to confirm and illustrate, as far as they can, the truths of the Go­spel; its Logick, to defend them against the Sophisms and Sleights of gain-sayers; and, in sum, to adorn and embellish them, we may use ought of worth that Phi­losophy doth afford; as the Israelites heretofore adorned the Sanctuary of GOD, with the Gold, and Silver, and Jewels of Egypt. Whence you may see, how in the disputes of Religion which we have with those of Rome, they for their part do evidently abuse Philosophy; whereas we duly employ it, they abuse it: For, not to say, that they make Aristotle reign in their Divinity-School, regarding his Edicts, and cherishing much jealousie of his reputation, as if he were a Pillar of Religion; they found Articles of their Faith upon the authority of the Sages of the world; as when they prove their Purgatory by the testimony of Plato; and the veneration of Images by the custom of Nations; and Free-will, by Philoso­phy: and divers other things of like nature; which being not to be found in the Scriptures of GOD, they go seek them in the Writings of men. As for us, it is evident, we have no positive Article in our Faith, but what is in the Gospel. Only when our Adversaries urge their Transubstantiation upon us; having shew­ed, that GOD hath no where revealed it to us in his word, but even clearly con­tradicted it, we call in Philosophy its self to our succour, to evidence the absurdity thereof: We produce its testimony in a case which clearly is of its cognizance; namely, the nature of an human body, the place it takes up, the quantity to which it is extended, the quality of substantial mutations; of which kind they pretend this is, Whether a body made and formed Sixteen hundred years ago, may still be every day substantially produced.

But it is high time to come to the two other Sources of the deceits of false Teachers. The second is the Tradition of men, as the Apostle calls it. Take heed (saith he) that none do make prey of you by Philosophy and vain deceit, after the tradi­tions of men. The Scripture commonly gives the name of Traditions to those in­structions which we receive from some other. And it frequently useth the word deliver (whence, in the Latin Tongue, that of Tradition is derived) for to instruct or teach. I received of the LORD (saith the Apostle) that which I delivered unto you; that is, taught. It therefore calls those Doctrines Traditions of men, which have men only for their authors, which come from men, and not from GOD. I con­fess, that errors derived from that Philosophy, whereof he spake even now, may also bear the same name, since they slowed from the spirit of man, and had no other source than his imagination; yet the Apostle distinguisheth the one from the others, for two reasons, as I conceive. First, Forasmuch as these had some colour of abstruse wisdom, being sprung from speculations, in shew, sublime and excellent; though, in reality, vain and frivolous; whereas the Doctrines which he here calleth Traditions, had no foundation at all, but the authority of those that set them up, and the usage of those that practis'd them; they being other­ways far from all Philosophical reasons, not only true and solid, but also probable. Secondly, Because they had had some successive continuance among the people of GOD, having been deliver'd by the Pharisees, and other Zealots of Judaism, from father to son, in a series of no small length; whereas that which he calls the deceit of Philosophy, was not deliver'd in that manner, but lately invented by these new Teachers, and taken from the dreams of some Philosophers. Whence it doth appear, that no productions or institutions of an human spirit, are recei­vable in Evangelical Religion; neither those that are supported by some pretend­ed reasons; nor those that are founded upon use and antiquity. They are all of them nothing but folly and vanity in the sight of GOD, with what colour so­ever they be painted over. And though men boast of their utility, they are ex­treamly hurtful, as pestring Consciences, and busying them about things which GOD hath not ordained; and turning them aside from his pure service, to mat­ters of nought. Accordingly you see, that our LORD JESUS CHRIST rejects, and roughly thrusts away all the traditions of the Pharisees, how much esteem'd soever they were for their antiquity, and pretended use; reproaching them, that [Page 219]by holding fast those Traditions of men, they did let loose the Commandments of GOD, and applying to them those words of the LORD in Isaiah, Mark 7.8. Isa. 29.13. In vain do they honour me, teaching Doctrines, which are the commandments of men. As indeed its an unsufferable presumption, that man should attempt to prescribe the form of GOD's service; especially after the declaration, which himself hath vouchsafed to make of his holy will; nor is there one among men, that would endure his ser­vant should treat him in that manner; and instead of obeying his Orders, and causing others to dispatch them, fall a Philosophising in his house, and giving his Family a new rule to observe, as if he were wiser than his Master: I know well, the authors of these Traditions, and those that follow them, are not without fine reasons to palliate their temerity. But it is evident, that they do the very same, for substance; neither is it to be doubted, but a servant that should be cul­pable of such a vanity, would alledg likewise his motive and designs, to any that would give him audience. But common sense dictateth to the meanest capacities, that such undertaking-spirits merit not so much as to be heard; especially where GOD is concern'd; in comparison of whom, they, with all their sufficiency; are but poor worms of the earth. Hold we firm therefore this foundation of the Apostle, That the Traditions of men ought to have no place in Religion. It con­cerns me not to inform my self of their age, whether they be the traditions of men ancient or modern. It sufficeth that I know they are Traditions of men. Having the Apostle's advertisement, we should not be moved with any reason, or splen­dor, or antiquity they may come clothed with. If you would have me receive them, shew me, that they are Prescriptions of GOD, Institutions of his CHRIST, Doctrines of his Scriptures. Without this, how specious soever you make them appear to me, I shall ever believe, it is but to make prey of me; and your dili­gence shall have no effect, but the making me suspect them so much the more.

In fine, the Apostle addeth a third Source, whence the Seducers drew both their Doctrine, and the means to colour it; namely, that which he calls the Ele­ments of the world. I pass by the opinion of those, who refer these words to the Elements of Nature, Water, Air, Earth, and Fire; as if the Apostle here did tax these false Teachers, of reducing the service of them which was then in full vogue among the Heathen; these wretched Idolaters having yerst deified all the parts of the Universe. There is not a word in S. Paul's Writings, either here, or elsewhere, that leadeth us to such a conceit; and it is not very likely, that the persons he here aims at, should authorize so brutal a kind of Idolatry; persons, who covered themselves with the Name of JESUS CHRIST, and made profes­sion, at least in shew, of retaining his Gospel. It is clear, that the Apostle in other places, doth mean, by the Elements of the world, not these primigenial, and more simple substances, out of which all natural generations are framed; but the ceremonies and carnal services of the Mosaick Law, under which the ancient peo­ple lived, until the revelation of the Messiah. When we were children (saith he; Gal. 4.3, 9. and you know he calleth all that time the Childhood of the Church, wherein it was under the Pedagogie of Moses) we were in bondage under the elements of the world; and a little after, in contempt, he stileth them, poor and weak elements, whereto the Galatians would embondage themselves. Now it is evident, the error of the Ga­latians was, that they would still be subject to the Ceremonial Law. Here, be­neath the Text, he useth the same word in the same sense: If you be dead with CHRIST (saith he) unto the elements of the world, why are you burden'd with Ordi­nances? There is then no doubt, but that in this place he doth, in like manner, signifie still the same thing, by these words, that is to say, the observations and devotions of the Ceremonial Law. And in effect, we shall see hereafter, that these seducers whom he combateth in this Chapter, would hold fast that Law, ei­ther in whole or in part, subjecting the faithful to circumcision, and divers regu­lations about meats and days. S. Paul calleth them, Elements, or (as our Bibles have rendred it in some places) the rudiments of the world; because they were the first and the lowest lessons the Church had, during the time of its Childhood; they were as its Alphabet. For the word [Elements] is often so taken; namely, for the [Page 220]first lessons, wherein they are taught to know their Letters; which are also call'd Elements, because in speech words are made up of them, even as natural bodies are formed of those first and more simple substances, which we properly call Ele­ments. And he calls the Jewish Church, the World; because its estate, and its worship, was gross, and terrene, and in some sort worldly, in comparison of that of the new Isreal, whom the LORD formed to worship GOD in spirit and in truth. Whence it comes, that he calls all the knowledg of the Jewish Rab­bies, 1 Cor. 2.6, 8. the wisdom of this generation; and those Rabbies themselves, the Princes of this generation; that is, of this world. Thus, how hoary-headed and venerable soever the age of these rudiments of the world was, the Apostle would not that the faith­ful should susser themselves to be taken, under that pretence, by those seducers that advanced the observation of them. Behold, what were those three colours wherewith these men be-painted their Doctrine; The vain speculations of Phi­losophy; The antiquity of Tradition; and, The authority of the Mosaical Cere­monies!

To which the Apostle adds, and not after CHRIST. By these very few words, as with one blow, he beateth down all the speciousness of these strange Doctrines: Let men trick them up (saith he) as much as they will; let them colour them with the subtilities of Philosophy; let the practise of them be authorized by Tra­dition; let them be recommended under the name of Moses, and by the respect we owe to the rudiments of the former world; all this hinders not, but that we ought to despise them, not only as unprofitable, but even as dangerous, since they are not after CHRIST. He saith, they are not after CHRIST; First, Because the LORD JESUS hath told us nothing of them in his Gospel; whence it appears, that we have good ground to reject from our belief all that is not found in the Scriptures of the New-Testament. Secondly, Because the Doctrine of JESUS CHRIST is wholly spiritual and celestial; whereas those traditions and legal ob­servations were gross and carnal. And lastly, Because, besides their having no correspondency with the nature of the Gospel, they do turn men aside from the LORD JESUS, causing them to seek some part of their salvation otherwhere than in Him; in whom it is so entirely seated, as not the least drop of it is to be had in any other. And what shew soever such as follow these Traditions do make, of being resolv'd to retain JESUS CHRIST, experience lets us see, that they do but very slightly stick to him; busying themselves wholly in the perform­ance of their own devotions, and placing the greatest part of their confidence in the same; which comes from hence, even that these are more grateful to them, both for their novelty, and for their being voluntary, and indeed of less difficulty; it being much easier to the flesh, to acquit it self of some external and corporeal observances, than to embrace JESUS CHRIST with a lively faith, dying to the world, and living unto him alone.

Thus you see what we had to say to you upon this advertisement of the Apo­stle's. It is addressed to you also, dear Brethren, since you have adversaries, who sollicite your belief in the same manner as those men did at first combat the faith of the Colossians. They propose unto you the same errors, and paint and gild them over after the same method, with the vain colours of Philosophy, with the plausible name of Tradition, with the authority of Moses. They are either Do­ctrines drawn forth from the speculations of Philosophers, as the invocation of Angels, and of Saints departed; the veneration of Images, the estate of souls in Purgatory and such like; or humane Traditions, as prayer for the dead, Qua­dragesimal observances, the Hierarchy, the Primacy of the Bishop of Rome, Monkery, Single-life, and others, all crected by men, without any foundation in the word of GOD. Or lastly, they are Elements of the world, ceremonial obser­vances, sometime instituted by Moses, but abolished by JESUS CHRIST, as the distinction of Meats, Festivals, Unctions, Consecrations, Sacrifice, Fixation unto certain places; and of all that we reject in our Doctrine, there is not a particu­lar but referrs to one of these three heads. Remember therefore, when they set upon you, that the Apostle still to this day calls aloud from Heaven to you, Take heed that none do make booty of you by Philosophy, and vain deception, after the tradition [Page 221]of men, after the rudiments of the world, and not after CHRIST. Under these fair appearances there is hidden a pernicious design. Men would take you away from JESUS CHRIST, and make you a prey to, and the Vassals of men. Oppose to all their Artifices this one saying of the Apostle's, That whatever the things which are enjoined you, may be, they are not after CHRIST; they are not found in that Testament, wherein he hath declar'd his whole will; they have no conformity with the nature of his Gospel, and do turn away the minds of men from that Soveraign LORD, in whom alone is our wisdom, and our righteous­ness, our sanctification and redemption. But, Faithful Brethren, as the Apostle's lesson should defend you from error, so should it preserve you from vice. Let that JESUS, whom he so assiduously preacheth to you, sill up your manners as well as your faith. Love none but him, as you believe in none but him: Re­nounce the customs and vices of the world, as well as its Religion. Let the leaven of Philosophy have no more place in your actions, than in your belief. Receive the manners of men into your communion, no more, than the traditions of men. If you be above the rudiments of the world, be also above its infancy, and its low and childish passions and affections; they were sometimes pardonable in that childhood, but are inexcusable in persons whom JESUS CHRIST hath advan­ced unto perfect men, and such as by his illumination he hath brought un [...] ­fulness and maturity of age. Let your souls henceforth have thoughts and a [...] ­ctions noble and heavenly, and worthy of those high instructions which JESUS CHRIST hath given you. Let your whole life be referr'd to him, passing by the world, and its elements; this present generation, and its lusts and idols, with which the LORD JESUS doth not participate in any thing. He hath cruci­fied all those things for us, and displayed before our eyes a new world, brought forth out of the bosome of Eternity; a world incorruptible, and radiant with such glory, as can neither be sullied, or made to fade. 'Tis hither, Faithful Bre­thren, that you should elevate your desires. This same is true Christian Disci­pline, to dye with JESUS to this old world, having no more sentiment or pas­sion for its perishing-benefits; and to live again with the same JESUS in that new world whereinto he is entred for us; to breathe after nothing but its glo­ry; to think of nothing but its purity; to rejoyce in nothing but in its peace, and in the hope of its eternal pleasures. To forgo for ever that which is passed; and to tend with all our might towards the mark and price of our supernal cal­ling; justifying the verity of our Religion by the sanctity of our conversation; so as there appear no more among us, either ambition, or hatred, or avarice, or any of those loathsome defilements that do disfigure the whole life of worldlings. The LORD JESUS, who hath given us this excellent Divine Doctrine, who hath founded it by his death, and set it up by his resurrection; who also hath in these latter times purged it afresh both of the vanities of Philosophy, and of the traditions of men, and of the elements of the world, please to confirm us in it for ever by his good Spirit, and to make it so efficacious for the sanctification of our life, that after we have finished this earthly pilgrimage, we may receive one day, at our going forth of this vale of tears, from his merciful hand, the Crown of immortality, which he hath promis'd and prepar'd for all true observers of his Discipline. Amen.

The Twenty-first SERMON.

AS the Christian Religion doth consist in Principles and Practises incompa­bly more sublime and salutiferous, than any that the world ever learn­ed in the Schools of Nature and the Law; so was it delivered and in­stituted by an Author infinitely more excellent than any of those were, who ever erected other Disciplines among men. I will not insist upon the Au­thors of those various Religions which bore sway heretofore in the time of Pa­ganism; who, though they were in esteem among Nations, and raised to an high reputation of wisdom and vertue; yet had the taint of an extream ignorance and vanity; as their own Institutions sufficiently discover to any one that will take the pains to examine them in the light of Reason. It would be injurious to the LORD JESUS, the Founder and Prince of Christianity, to compare him with such people. But even Moses himself, the great Teacher of the Hebrews; and the Prophets, who commented on, explained, and confirmed his Law, are all in­sinitely beneath the dignity of this new Law-giver. They were, I grant, Mini­sters of GOD, the Mouth and Organs of his Majesty, the Interpreters of his Will, and Heralds of his Truth; being endued (as was suitable to so high Offi­ces) with an excellent sanctity, a rare and extraordinary Wisdom, and an hea­venly Power, which evidenced it self in them by miraculous effects. But after all, they were men, and never pretended to be ranked above that feeble nature, which was common unto them and us; nor did receive any of those Honours which belong to the Divine; whereas the LORD JESUS is so Man, as he is likewise GOD blessed for ever; and was so far from refusing Divine Honours, that he hath expresly required them at our hands; and enjoined us to adore him with the Father, and to acknowledg him his Eternal Son. This same difference the Apostle observes between the LORD JESUS, and those other Ministers which GOD made use of in the former Ages. God (saith he) having at sundry times, and in divers manners, in time past spoken unto the fathers by the Prophets, hath in these last days spoken to us by his Son. Ebr. 1.1. Moses, and the rest, were Prophets of GOD; JESUS is his Son. The others were his Ministers, JESUS is his Heir. The others were faithful as Servants; Ebr. 3.5, 6. JESUS as Son is over the whole House. In the others, there did shine forth some marks of the commerce they had with GOD, that Soveraign Majesty imprinting on their faces, as upon Moses's in particular, some sparklings of his glory. But JESUS is His very Light, the resplendency of his glory, and the character of his Person. Dear Brethren, it doth highly con­cern us to know rightly this great dignity of our LORD and Saviour; not only for the rendring to his Person the worship we owe him, and of which we may [Page 223]not fail without offending the Father, as himself hath told us, John 5.23. He that honoureth not the Son, honoureth not the Father who hath sent him; but also for our embracing with so much the more zeal, the Religion he hath delivered us, without ever ad­mitting the perswasion that either men on earth, or even Angels from Heaven can add any thing to the light, the goodness, and the perfection of the discipline of so great and so perfect an Author. For this cause doth S. Paul here hold forth to the Colossians the Divinity of our LORD JESUS CHRIST. In the precedent Verses he exhorted them to constant perseverance in the belief of his Gospel, confirming themselves in it more and more, and taking heed they gave no car to Philosophy, and the vain traditions of seducers, who endeavoured to corrupt sound doctrine, by the mixing of divers inventions, which they would add to it, as if it were not perfect enough of it self, to guide us to salvation. The Apostle, to bereave Error of this pretext, and shew the faithful, not only the sufficiency, but even abounding of the Gospel, represents unto them the soveraign perfection and divinity of its Author. For in him (saith he) dwelleth all the fulness of the God­head bodily. Since you have JESUS CHRIST (saith he), there is no need of re­course to others. In Him, as in a living and inexhaustible spring, is all good ne­cessary to your happiness; a divine Authority to found your Faith; an infinite Wisdom to direct you in all truth; an incomprehensible Goodness and Power to give you grace and glory; a quickning Spirit to sanctifie and comfort you. All other things compared to Him, are but poverty, and weakness. See how the A­postle fortifies the faithful in the doctrine of the LORD, and in few words over­throws all that the presumption of flesh and blood may dare to set up, beside, or against his perfect truth.

For a right understanding of his words, we must consider them exactly. For though the number of them be small, their weight is great; they are rich, and magnifick in sense; and do contain, within their narrow compass, one of the noblest and fullest descriptions of JESUS CHRIST, that is found in Scripture. Let us see then, first, what all this fulness of the Godhead is, whereof the Apostle speaketh. And then, in the second place, how it dwells in JESUS CHRIST, to wit, bodily. The LORD please to conduct us by the light of his own Spirit, in so high a Meditation, that of his fulness we may receive grace for grace; and draw from it what may fill our souls with that life and salvation which overfloweth in him, and can be no where found at all but in him.

As for the subject it self whereof S. Paul speaketh, and in which he saith, that all the fulness of the Godhead dwelleth, none can doubt but that it is our LORD JE­SUS CHRIST. For having said, at the end of the verse immediately foregoing, that the traditions of men, and rudiments of the world, are not after CHRIST; he now addeth, For in him dwelleth all the fulness of the Godhead. Whence it is clear, that the LORD JESUS CHRIST, whom he had even then named, is the Person of whom he speaks, and to whom he attributes all this fulness. As little could any man be to seek, who this JESUS was, of whom the Apostle speaks. All knew him, at least confusedly, and in gross; and did conceive him a man born of Mary in Judea, who having liv'd some years among the Jews, had been at length crucified by the sentence of Pontius Pilate; and who, being risen from the grave to a new life, had sent forth his Apostles to preach his Gospel; and afterwards af­cended up into Heaven. And though all did not believe that he was risen again, and glorisi'd; yet all well knew, that this was said of him: so that both the one and the other hearing JESUS CHRIST named, did presently conceive in their mind the Idea of this Person, born and dying in Judea, at such times, and at such places, with some retinue of Disciples during his life, and after his death. This then is the subject of which S. Paul speaks, even JESUS CHRIST con­sidered under this form of a man, in which he manifested himself to the world, and in which he was conceiv'd and figured in the minds of those that heard him named. In this man, whose appearance was like that of other men, who was born and bred on earth, sustained during his life with our common food, subject to our infirmities, who passed through the differences of our ages, suffer'd our griefs, felt our inconveniences, and experimented the rigour of death, yea the [Page 224]cruellest that was; in this man, I say, whose body was nailed to a Cross, and de­prived of its soul, and buried in a Sepulcher; in this man, under so mean and con­temptible a form, dwelleth (faith the Apostle) all the fulness of the Godhead.

It is ordinary in the Hebrew Language, to signifie, by the fulness of any thing, that which the thing containeth; as, by the fulness of the earth, Men, and other living creatures, Psal. 24. which do fill it; and by the fulness of the Sea, the Isles which the Sea containeth. After this manner of expression, the qualities and perfections of any one nature may be call'd its fulness, because they are the things that fill it, and with them it is as it were furnished and adorned, as the movables and orna­ments of a room or an house, are the fulness of it. Therefore, as if I should say, that in Adam, as he was at first created, was found all the fulness of Manhood, every one would easily perceive, that my intention were to say, the perfections of human nature, the faculties, and properties, and beauties, which it is full of, and without which it cannot sustain the dignity of that name, were all in Adam [...]an immortal soul, a vigorous understanding, a free-will, a body of excellent [...], acute senses, and in sum, all the other faculties that have any place among the per­fections of the nature of man: So here, when we hear the Apostle saying, that the fulness of the Godhead is in JESUS CHRIST; let us account, that by this clause he meaneth those perfections and qualities which fill up the Divine nature; in which this great and soveraign Beeing doth consist; and which Theologues commonly call, the Attributes of GOD. You know what the word Godhead doth signifie, even the Nature and Essence of GOD. The fulness of the Godhead then is that rich and incomprehensible abundance of perfections, whereof the supream and adorable Nature is full; as His Life, His Power, His Wisdom, his Justice, His Goodness, His Immensity, His Eternity, His Holiness, and all the other Proper­ties, which it hath in an ineffable manner; and which our understandings, accor­ding to their mean capacity, do conceive in it; as the form of the Deity, that is necessary for its having that Name; a nature that wanteth it, being incapable of being called GOD, otherwise than falsly and improperly. I grant, some resem­blances, or rather some touches and lineaments of these Perfections of the God­head do appear in the noblest of the Creatures; as in the Angels, for instance, who are immortal, and endowed with an admirable sanctity, vertue, and power. But the fulness of them is not in any Creature at all; neither can it be found, that ever the Scripture spake in this manner of Angels, and said, that the fulness of the Godhead was in them. Besides, these blessed Spirits, and other Creatures, how ex­cellent soever you can imagine them to be, do participate of these divine perfe­ctions, but in a very little measure. Whereas the LORD JESUS hath them wholly. And to make this evident to us, the Apostle thought it not enough to say, that the fulness of the Godhead is in Him; but hath expresly declared, that ALL this fulness dwelleth in Him; that we might be assured, there is not at all any Perfection, or Excellency, or Accomplishment in the Divine Nature, but is found in Him. Thus, in these two or three words, he hath comprised all that the Scripture teacheth us in divers places, of the richness of the Perfections of our LORD and Saviour. For instance, it tells us, That he is full of grace and truth; that he is the Wisdom and the Power of the Father; that he hath the words of life; that he is the Way, the Truth, and the Life; that in him are hid the trea­sures of wisdom and knowledg; that he hath that might and strength which sustaineth all things now, and which created them at first; that he is the Ever­lasting Father, and hath immortality and incorruption; hath an infinite under­standing, whereby he soundeth the reins, and discerneth all the thoughts of the hearts of men; that he hath a super-eminent Glory, to which all Creatures ought to do homage, yea the Angels themselves, who indeed adore Him; the Empire, and dominion over all the world; the right and authority to judg all men, and a multitude of such things as these. Verily S. Paul hath comprised it all in one word, saying here, that all the fulness of the Godhead is in JESUS CHRIST; it being evident, that if he wanted any of these Names, Rights, and Attributes, He could not have all the fulness of the Godhead, which is ascri­bed here unto Him.

But let us now see in what manner he possesseth these things: the Apostle ex­presseth it very briefly, saying, that all this fulness of the Godhead dwelleth in him bodily. First, the term dwelleth is illustrious signifying, that all this copious abun­dance of perfections, doth not reside in JESUS CHRIST for some time only, appearing a little while, and then withdrawing again; so making some transient stay in Him a few moments, and no more; but that it abideth in Him constantly, and for ever; for so the word [dwell] in Scripture-use doth import. The Word, and the glory of GOD, appeared in Moses, and the Prophets, when being mo­ved by the power of his Spirit, they uttered and acted Divine things; but it dwelt not in them. It only rested on them some hours space, for the LORD's recom­mending those Servants of His, and for the setling their authority by these marks of his Providence, and of his communicating with them. Whereas the whole fulness of the Godhead was, and is, and ever shall be in CHRIST JESUS. There­fore the Apostle speaketh expresly in the present tense, and saith, dwelleth in Him, not that it had dwelt in him; that no one might imagine it did at any time re­treat. But how great and admirable soever the signification of the word [dwel­leth] is, the Scripture yet doth frequently make use of it, to express the conti­nual sollicitudes that the Divine Providence hath of the faithful; as when it is said in so many places, that GOD dwelleth in the midst of his people; and when the LORD himself saith, in reference to his Ark, whereon he sometime manifested himself to his ancient people, I will dwell in the midst of the children of Israel, Exod. 29.45. and will be their GOD. And when again, speaking of Sion, he saith, It is my rest for ever, there will I dwell, because I have taken pleasure therein. The Apostle there­fore, to distinguish and sever the dwelling of the Godhead in JESUS CHRIST, from the now-mentioned, and all other kind of its dwelling otherwhere, addeth, that the fulness thereof dwelleth in Him bodily. He opposeth BODY to a sha­dow, or an image; as when he saith afterwards, of the Ceremonies of the Law, that they were shadows of things to come; but the Body is in CHRIST. The BODY, that is, the Truth and thing it self. The shadow is but a slight and imperfect re­presentation of it. I think therefore that it is in this sense the Apostle saith here, that the fulness of the Godhead dwelleth bodily in CHRIST; that is to say, really and truly; in substance, and not in shadow; in truth, and not in figure. The Godhead dwelt, in time past, in the Ark of the Covenant, but in shadow only. For it was not this Supream Majesty its self, that was present there; but a Sym­bol only, and some token of its glory; whereas it is the Body it self (if I may so speak) of the Divinity, and not its shadow only, that resides in JESUS CHRIST; all the perfections thereof being in Him really, and in their whole truth. And hereby is excellently expressed to us, that admirable and inessable union of the Divinity, with the flesh of our Saviour, which the Church ordina­rily calls Personal; so close an union, that this Flesh, and the Word which assu­med it, do make but one and the same Person; the Human nature of JESUS CHRIST subsisting only in the Person of the Son. For if it were otherwise, it could not be said, that the fulness of the Godhead dwelleth bodily in CHRIST. He would not have the Body of it, any more than the Creatures have, to whom it communicates its self. He would have but some lineaments and shadow of it, not the very thing: For example, GOD dwelt heretofore in his Ark, inasmuch as he manifested his presence in it. But because the things whi [...]h he set and made to be seen there, were not very Nature, or the self-same Perfections wherewith it is filled; but some simple effects of his Power, whereby the Images of some of his Perfections were in some sort delineated; it is evident, that it cannot be truly said, that the fulness of his Godhead dwelt there bodily. Thus also ma [...]sted he himself to Moses in the Burning-bush; and afterwards to the Apostles in Cloven­tongues as of fire; and before that, the Holy Ghost appeared in the form of a Dove. But besides that these manifestations being but transient, it cannot, upon them, be affirmed, that GOD dwelt in the Bush, or in the places where those other Symbols appeared; besides this, I say, it is evident, that the flame at the bush was not at all the Divine Nature, or any one of its Perfections; and that neither the Dove, nor the fiery Tongues, were, any more, the proper essence of [Page 226]the Holy Ghost, or any one of his real and divine perfections; all these things be­ing but forms created of GOD, and consequently Productions and Works of his, wherein he represented to his Servants, as in a Pourtrait, or a rough-draught, some slight resemblance of what he is indeed. Whence it follows, that though it might be said (which yet may not) of the places where these things appeared, That the fulness of the Godhead dwelt in them; nevertheless it would be false to say, that it dwelt in them bodily; it being clear, that the things by reason whereof it should be said to have dwelt there, were not the Body, and the truth of his Nature, but its shadow and symbol only. I say the same of Prophets, and of Saints, and of Angels themselves, to whom GOD most intimately commu­nicates himself. For the things, by reason whereof the Scripture saith, that he dwelleth in them, are that holiness, that joy, and that knowledg, which he works and preserves in them, in a great measure. Now every one seeth, that neither the knowledg, nor the piety, nor the charity, nor the joy, nor the constant and un­interrupted felicity of the Saints, are the very nature of GOD, or the Body its self (if I may so speak) of his immense and incomprehensible Perfections, in which the fulness of his Godhead doth consist: these things are only effects and works of GOD, engravings and impressions of his hand, marks of his operation; so as how high soever their excellency be, and how exact soever the Image of GOD in these Saints is; yet it cannot be said, that the fulness of the Godhead dwelleth in them bodily; since it is clear, by the things now spoken, that it dwel­leth in them by shadows only; by the illustrious and glorious traces which his operation hath left in them, and not in substance. It remains then we conclude, since the Apostle here expresly asserteth, that all the fulness of the Godhead dwelleth bodily in CHRIST; that the Divinity is in him after a quite other manner than either in the Symbols, by which it is represented; or the Creatures, on which it sheds forth its grace and glory; that it so dwells in JESUS CHRIST, as he hath in him, not some d [...]eations and models, by which it is figured forth; not those qualities and dispositions alone, which it worketh by the presence of its grace, in the most holy of its Creatures; but its very self: that he hath the body and verity of it, that is, (as the Church expresseth this mystery in one word) That the Godhead is personally united with his Flesh; it being not otherwise possible, that the fulness of the Godhead should dwell in him bodily.

Now that such is this divine union of the Eternal Word with the Flesh of JE­SUS CHRIST, doth appear, First, from that neither the Apostle, nor any other of the Sacred Writers, ever said of Saints or Angels, what we here read of our Lord; namely, That all the fulness of the Godhead dwelleth in him bo­dily; an evident sign, that this is a glory which appertains to none but him alone. Secondly, From that the qualities, the actions, and the attributes of the Divinity are communicated to the Man that was born of the blessed Virgin; and reciprocally, the sufferings, the qualities, and the actions of the Flesh, that was born of Mary, are attributed to the Eternal Son of GOD; as when the Scripture saith, That GOD hath redeemed the Church with his own blood; that the Lord of Glory was crucified; that JESUS CHRIST is before Abraham was; that he founded the Earth at the beginning, and the Heavens are the work of his hands: and other like expressions. Dear Brethren, such is the sense of these divine words of the A­postle. Admire ye the force and the richness of the Scripture, which hath in so few words blasted and beaten down all the inventions and dogmatizings of Er­ror against the Truth, both of the two Natures of our LORD and Saviour, and of the union of them in His Person.

First, These words do overthrow the impiety of those who bereave JESUS CHRIST of his Divinity, and reduce Him to the degree and condition, either of a meer Man; or of a Person raised indeed above man, yet made notwithstand­ing, and created at the beginning, as well as other Celestial and Terrestrial Crea­tures. How can such blasphemy subsist before this Sacred Oracle, which proclaim­eth not simply the Divinity, but that the Godhead; and not this simply neither, but that the fulness of the Godhead; yea, to omit nothing, that all the fulness of the Godhead dwelleth in him bodily? If He be but a Man, and no more, no part [Page 227]of this fulness of the Godhead dwells in Him; neither its Power, nor its Wis­dom; neither its Goodness, nor its Justice; neither its Glory, nor its Eternity. For none of these Divine qualities do dwell in one who is but a man. We must avouch, that he hath in him verily, those Perfections that fill up the Godhead, (that is, the Divine Nature) or deny, that all the fulness of the Godhead dwel­leth in him. But if you grant me (as deny it you cannot, without giving the A­postle the lye) that all the fulness of the Godhead dwelleth in him, you must of necessity confess also, that he is GOD; no one (if he be not GOD) being capa­ble of receiving, holding, and having in himself the fulness of GOD. For this fulness being infinite, there is none but GOD that can contain it, since there is not any but he alone who is infinite. Now it dwelleth all in our LORD JESUS CHRIST. It must therefore of necessity be confessed, That He is GOD of a Na­ture infinite.

Whereby the frigid and frivolous evasions of those impious men are refuted, who taking away from JESUS CHRIST the reality and true glory of Divini­ty, do leave him the name of it, and make a titular GOD of him; a GOD (as they speak) created and raised up a while since; who hath but the title of GOD, not the nature; the office, not the essence. Who can sufficiently detest the au­daciousness of these Wretches, that by this impiety of theirs do overthrow all the ground-work of the Scripture, which hath insinuated nothing more clearly, or more expresly, than the one-ness of the true GOD? Who is too so jealous of his glory, as that he forbiddeth us, upon pain of death, to give his Name, or his Worship, or his Attributes, unto any Creature, of what quality soever? If JE­SUS CHRIST be not the true Eternal GOD, Creator of the Heavens, and the Earth, how will you, miserable men, avoid this condemnation, you that give him the name, and the adoration of the true GOD? But S. Paul lays all their subtilty in the dust, by saying formally here, that all the fulness of the Godhead dwelleth in him bodily. The fulness of the Godhead is not an empty name, or a ti­tular dignity. It is that which fills it; it is that gloriousness, it is that light, it is that nature, that truth, and that perfection, wherewith the Godhead is full. It's this therefore that dwells in JESUS CHRIST; the substance of a true and real Divinity; not an hollow, and a vain shadow; it's the thing, and not the title of Deity.

But as the Apostle doth, by these words, convince the impiousness of such as bereave our LORD and Saviour of the glory of his Divinity; so doth he like­wise confound the extravagancy of others, who deprive him of his human na­ture, foolishly affirming, that he had but a false appearance in that kind. For here are two subjects clearly represented to us; one, that dwelleth (to wit, the fulness of the Godhead); another, in which this fulness dwelleth, to wit JESUS CHRIST; the one is, the Temple; the other is, the GOD that resideth in the same: the one, our Saviours Human nature; the other, the Eternal Son of the Father. Two real and veritable subjects, by the wonderful uniting whereof this sacred and adorable Sanctuary of GOD is made up and composed. To take away the truth, either of his Godhead, with the former; or of his Flesh, with the latter; is to destroy the Fabrick. Again, these words of the Apostle do, in like manner, overthrow the error of those who have corrupted the union of these two natures in JESUS CHRIST; on one hand by dividing them, as did the Nestorians; on the other, by confounding them, as did the Eutycheans. For if we sever JESUS CHRIST into two Persons, the fulness of the Godhead will not dwell bodily in his Flesh. This Man will have but gifts of the Divinity, which are as it were some draughts and lineaments of it; He will not have the Truth, and the very Body of it. Nei­ther may it be reply'd, That the Temple in which GOD resideth, is a substance different from his Person. For the Body is the residence of the Soul; yet Soul and Body have but one and the same subsistence, and do constitute but one and the same Person. So as the dwelling of the Son in his Human nature, as in his Tem­ple, doth not hinder, but that this Human nature of his doth subsist with him in one and the same Person. Yet though we may not divide these two Natures of our LORD, it doth not follow that we must mix and confound them; as they do, [Page 228]who define the union of them, by the Human nature its being made equal with the Divine; and will have it to be become infinite, and immense, and endowed really in its self with all the properties of the Divine nature. The Apostle saith indeed, that the fulness of the Godhead dwells in CHRIST; but he saith not, that his Flesh was really chang'd into the Godhead. The body, by being person­ally united to the soul, doth not thereby become soul. It conserveth its own na­ture, and hath only this advantage, by that strict conjunction, which knits it with the soul, that they subsist together, and make up but one and the same person. Just so, the Flesh of our LORD, by the Word's dwelling in it, becomes one self-same Person with it, being truly the body, and the soul, and in one word, the nature of the Son of GOD; yet it still keeps its original beeing, and essential properties. The LORD is a true Divinity, dwelling in a true Flesh, and true Flesh dwelt in by a true Divinity. There is a Divinity, and an Humanity, truly distinct the one of them from the other, and each of them retaining its own bee­ing, and proper qualifications; but there is one only, and the same Person, who takes His Name sometimes from the one, and sometimes from the other, and sometimes jointly from them both. For we call Him the Son of Mary, and the Seed of David, by reason of His Flesh: The Everlasting GOD, and the Word of the Father, and the Lord of Glory, by reason of His Divinity; Immanuel, (that is to say, GOD with us) and GOD manifested in Flesh, by reason of these two natures together. I confess, it is a mystery that surpasseth our comprehension; and a wonder, that hath no parallel. But neither must we measure the verities of Religion by the Ell of our understandings; especially when question is of GOD; whose Nature, Reason it self doth confess to be infinite and incompre­hensible. It sufficeth, that the word of the LORD informeth us, it is so. And though our reason cannot discern the manner how; yet, it being once illumina­ted by Divine revelation, it acknowledgeth a kind of necessity of it. For presup­posing what the Scripture doth discover, and reason approve, of the desert of sin, and of the infinite punishment that is due to it; as also, of the inflexible constancy of Divine Justice, which cannot let sin pass unpunished; it evidently follows, that man could not have been reconciled to GOD, unless his Justice were satisfied; nor his Justice have been satisfied, without a Sacrifice of infinite worth and merit: So as it being the office of CHRIST to reconcile men unto GOD, it is clear, that for the effecting of this great design, he must offer to the Father a Sacrifice of infinite value, and consequently be GOD; since nothing can proceed from a finite subject but what is also finite; and none is infinite, but GOD alone. It was necessary therefore, that all the fulness of the Godhead should dwell bodily in our Mediator. Not to speak of other emoluments which this admirable union of our Nature with the Divine, in the Person of JESUS CHRIST, doth afford us; as, the assurance it gives us of the infinite love of GOD, and of our salvation: the title it procureth us to the merits of our Savi­our, whom it hath made our Brother, and consequently our selves capable of be­ing his co-heirs: the consolation it sheds into our hearts, of his, whom we serve, having an infinite power and wisdom, to defend us in our combats, to strengthen us in our weaknesses, to preserve us against all the assaults of Hell, and the World, and redeem us from death, the last of our enemies; it being evident, that if we had but a meer man for a Saviour, how holy and excellent soever he might be, there would remain unto us still very great and just causes of diffidence and fear.

Therefore blessed for ever be the Father of our LORD; blessed be his love, and that great mercy which induced him to send us so excellent and admirable a Mediator, as hath all the fulness of the Godhead dwelling in him bodily. Let us receive him with faith, and adore him with devotion, and serve him with zeal. Neither let his flesh be an offence to us. It is very flesh (I grant); but the flesh of an Eternal GOD; who under this Pavilion of his visible abasement of himself, which the world otherwhile so insolently despised, hath lodged all the glory of Heaven, and all the fulness of the Divinity. Nor let his Majesty, and this fulness of the Godhead, which dwelleth in him, affright us. He's a great God (I con­fess); [Page 229]but a GOD manifested in flesh, dwelling in our nature; descending, and humbled even to our degree, and partaking of our flesh and our blood, that he might bring us to himself. Let us embrace with reverence that most sacred Re­ligion which he hath brought us from Heaven. And indeed, i [...] the World hath followed and held fast, and still in divers places doth, with so much earnestness, follow and hold Religions invented and erected by vain men, who were full of ignorance and error; what respect do we not owe to this same one, that hath been given us by the hand and mouth of a person in whom dwelleth all the fulness of the Godhead? Moses was but GOD's Servant, and you see what respect the ancient people bore him, and with what severity all disobediences and rebelli­ons against his Ordinances were punish'd; and how that poor Nation doth still at this day in vain adore the Sepulcher and Reliques of the Law, which dyed, and was abrogated long ago. What penalties then must we expect, if we despise the Doctrine of the Son, who is eternally blessed with the Father? Heb. 2.3, This great salva­tion (as the Apostle elsewhere calls it) which began to be declared, first by the LORD? All other Disciplines are perished, or will in time perish. Even that of Moses's did wax old, and in the end was abolished. But the Institutions of CHRIST shall remain for ever all-holy, and all-perfect, immutable, and unal­terable; nor do they need any reformation, or addition, or amplification. After the LORD, we do not at all look for any other new Teacher to come into the world. Moses promis'd another Prophet after his death, to the people of GOD. JESUS CHRIST, the Prophet so promised, may have no Successor. He doth not promise us any; but only threatens us with divers seducers that would usurp His Name, and counterfeit his Voice, and put on sheeps cloathing, to debauch his Disciples. Whereupon we ought to take all those for suspicious, that pretend to add any thing whatever to his sacred doctrine. Besides, our LORD and Saviour's own quality doth oblige us to content our selves with him, and give no ear to any other. For in him (saith the Apostle) dwelleth all the fulness of the Godhead bodily. Seeing he hath fulness, the man can want nothing that possesseth him; according to what S. John saith, He that hath the Son, hath life; that is, eternal salvation, which is all that we desire. This short sentence of the Apostle's is enough to se­cure us against the artifices of all seducers: if they set before us the delicacies and subtilities of Philosophy, colouring their fond imaginations with a vain sem­blance of wisdom, let us arm our selves with this consideration, That we have in CHRIST JESUS all the true wisdom that is, since in him dwelleth all the ful­ness of the Godhead. If any man offer us ancient traditions, let us remember that the Authors of them were but men; who, how great and holy soever they may be, are all liable to error: whereas the Gospel, which we do embrace, is his doctrine, in whom all the fulness of the Godhead dwelleth bodily, and by conse­quence, pure and divine verity. As for those Ancients, and those Bishops and Pon­tiffs, whose names and authority you our Adversaries do urge me with, I know not who they were; or, to say better, I know well that they were men subject to failing; so as neither you nor I can have any firm and certain assurance, that their assertions are true. But for this JESUS, with whose Gospel I content me, we all know that he was the Son of GOD, in whom wisdom and truth do dwell bodily, with all the fulness of the Deity. Moses himself must be silent, when the LORD JESUS doth appear, as the Starrs do withdraw their light, when the Sun shews abroad his. The one's Law is no longer considerable, when the other's Gospel is risen.

In fine, this sentence of the Apostle's doth suffice to overturn, not only all the traditions of men in gross, and in general; but even each of them singly, and in particular. For example, we are press'd to serve and invocate Angels, and Saints departed. I will not, for the present, alledg, that GOD, whose voice is the rule of my Faith, hath given no command about it. I will not say, that Religious wor­ship doth not belong to any Creature. I will not enquire, whether Saints do hea [...] from Heaven, where they are, the prayers that are directed to them on the earth [...] nor whether, being finite and created, as they are, they do behold the motions of our hearts: I will only demand of our Adversaries, Why they would have us [Page 230]serve and invocate Saints? To the end (say they) that we may gain their favour and their intercession with the Father. But, poor men, have we not, in JESUS CHRIST all the grace and favour that we need? And though there were no­thing else in the matter, would it not be great imprudence for us to have recourse to others, since we have him near us, in whom dwelleth all the fulness of the Deity? They extol unto us their merits, and their satisfactions, and the indulgen­ces of their Popes. I enter not upon a strict examination of these things; nor do I make enquiry for the present, whether they be merits, and satisfactions, and indul­gences, in reality or no. Though they were what those men pretend they be, yet it is clear, that they are useless to us; since we find in this JESUS CHRIST, who sufficeth us, all the fulness of the Godhead, dwelling in him even bodily. If you have need of mercy, of grace, of consolation, of righteousness, of merit, of as­sistance, of life; none of these good things are wanting in him, in whom dwel­leth all the fulness of the Deity. And I am well assured, you shall find no degree of them any other where, either in Heaven or Earth. But though some drop of them might be elsewhere met with; yet it is certain, (and your selves will not deny it) that they are not to be had either in Saints, or in Angels; either so un­doubtedly, or so abundantly, as in JESUS CHRIST. Why then, while I have so rich a treasure in my hands, would you have me go a begging other-where? It is sufficient for me to be saved. Since the fulness of things necessary for my salva­tion, dwelleth in JESUS CHRIST, I will content my self with having recourse to him alone; with sixing my trust, and my love on him; and with addressing my services and supplications unto him: nor will I be so unadvis'd, as to lose, or at least hazzard my time, and my devotions, in directing them to others, which I am sure I may successfully apply unto him.

Dear Brethren, Let us hold to this LORD alone. Let us not divide our piety between him and any other. Let him alone have our whole hearts, and all our de­sires, since he alone hath all that fulness which is necessary to make us happy. He is the true Fountain of living water; let us not draw any other where. We have no need of Cisterns: This Divine Rock, that followeth the Camp of his own Is­rael, hath wherewithal to satisfie all his people plentifully. He wanteth nothing, who hath fulness. Only let us bring him souls hungring after his benefits, and thirsting for his righteousness; hearts panting after the pleasures of his Sanctua­ry; and braying after him, as the Hart after the brooks of water. Let us serve him constantly, and keep faithfully the holy discipline he hath given us, in a con­tinual exercise of piety and charity. This is all that he demands of us, for the love he hath born us, for the favours he hath done us, and for the glory which he promiseth us. Let us not deny him, I beseech you, so just a thing. Let us do what he requireth us, and he will liberally give what we ask of him. He will, through his great goodness, communicate this Divine fulness to us which dwells in himself; that being justified by his merit, cleared by his light, upheld by his power, enriched by his treasures, quickned by his spirit, and fed with his abun­dance; we may one day have part in his Crowns, and in his Glory, after the pet­ty conflicts and slight trials of this life, to be made eternally happy in him. Amen.

The Twenty-second SERMON.

DEar Brethren, With excellent reason said our LORD and Saviour, when he would magnifie the love of GOD towards Mankind; that he so loved the world, as he gave his only Son, John 3.16. that whosoever believeth in him should not perish, but have eternal life. For this donation of his CHRIST which he hath made us, is without contradiction the greatest and most admirable evidence of his love, that he could give us. I confess, that this great Frame which he freely bestowed on us at the first Creation; this World, roof'd with those state­ly Heavens that environ us, enlightned by those brave Luminaries that roll about incessantly over us; and filled with an infinite variety of good things, was a choice sign of a wonderful bounty and love; and that the Psalmist had reason to cry out, as ravish'd with the consideration of it, What is mortal man, Psal. 8.5, 6, 7. that thou hast remembrance of him; and the son of man, that thou visitest him? For thou hast made him little less than the Angels; and hast crowned him with glory and honour. Thou hast made him ruler over the works of thy hands.Thou hast set all things under his feet. Yet it must be acknowledged, that all this liberality of GOD's to us-ward, which consider'd in its self is so great, and so ravishing, is a small matter in com­parison of the ineffable and incomprehensible love which he hath shewed, in gi­ving us his CHRIST; whether you compare the gifts themselves, one with the other; or do consider the fruit which they both yeeld. For the first; Whereas the World is a kind of Magazine of the riches of Nature; JESUS CHRIST is the Treasury of all the Perfections of the Godhead. In the one, GOD hath set forth, and put together, only the works of his hand; which are effects, and as it were shadows of his greatness: in the other, he hath poured out all the abundance of his own nature; and as the Apostle told us in the precedent Verse, In CHRIST dwelleth all the fulness of the Deity bodily: whereas in the world dwelleth only the fulness of the Creature. As much then as the Operator is greater than his Work, and the Creator than the Creature; so much more excellent and admirable is the gift that GOD hath made us of his Son, in the oeconomy of grace, than that of the World, in the administration of Nature. The difference of the fruit that we gather from the one and the other of these gifts of GOD, is suitable to this dis­proportion which we see between the things themselves. For first, the enjoying of the world could but continue life to man, who before had it; it could not re­store it to any that had lost it: whereas JESUS CHRIST gives life to the dead, [Page 232]and perpetuates it to the living. Again, that life which the due usage of the world could sustain, was terrene, carnal, and obnoxious to perishing; whereas the life we have from JESUS CHRIST, is celestial, spiritual, and immu­table.

The holy Apostle, having represented in few words the infinite greatness of CHRIST in himself, as having all the fulness of the Godhead dwelling in him bodily; comes now to discover that admirable abundance of fruit which we draw from him; the whole, as we have often told you, with an aim to confure the ingratitude and vanity of certain seducers, who not content with that in­exhaustible source of blessings, which GOD hath opened for us in his Son, would needs conjoin with it Philosophical inventions, and legal ceremonies. The Apo­stle prosecuteth this intention, down to the fifteenth Verse; and beginning it at the Text which you have heard, he telleth the faithful Colossians, at first, that they are made compleat in JESUS CHRIST, who is the head of all principali­ty and power. Afterwards, entring upon a particular deduction of this com­pleatness which we have in CHRIST, he adds, in the following verse, That we are circumcised in him with a circumcision made without hand, by the putting off of the body of the sins of the flesh, to wit, by the circumcision of CHRIST. Then in the sequel, [...] forth other graces and benefits, which we derive from the fulness of our LORD. But we, for the present, will content our selves with the two verses we have [...]. And for the giving of you a full understanding of them, to your edi­fication and consolation, we will peruse the two points that offer themselves in them, the favourable assistance of GOD interposing.

First, in general, The compleatness which the Apostle saith we have in JESUS CHRIST.

Secondly, in particular, The circumcision made without hand, which he ad­deth, we have in Him.

The perfections and riches of any thing, are no advantage unto us, if they be not communicated. A Spring, how fair and fresh soever, does us no service, if it be sealed up; and a Garden-plot walled in, rather paineth, than pleaseth our de­sires; neither doth an inaccessible Treasure lessen our need. The Tree of life, and the other wonders of the Paradice of Eden, did indeed enrich that delicious place; but afforded our first Parents no refreshing, when entrance into them was prohi­bited. For this cause the Apostle counts it not enough to have told us, that all the fulness of the Deity dwelleth bodily in JESUS CHRIST. Perhaps the false Tea­chers themselves contested not this abundance, with him; but confessing, that he had all in himself; did only deny, that he would communicate it entirely to us, as having it only for the perfecting of his own Person, and not for the happiness of ours. To banish this false conceit out of our hearts, the Apostle addeth, that we are made compleat in him; that is to say, His fulness is communicative; the Father hath pour'd forth into him those good things and graces which fill him, that each of us might draw out as much as we need. He is the true Tree of Life, loaden with fruit, that we might gather; set open before our eyes, and to our hands; not shut up (as the other was after the fall) in a place inaccessible. He hath receiv'd, to give unto us. He is rich, to enrich us. He is full, to replenish us. His abun­dance is our bliss; and his treasures the relief of our necessity. The Father gave him unto the world; and in him, life and immortality. Neither suppose ye, that he will impart some of his benefits only: As he hath an all-fulness of them in himself; so he communicateth them all to us. He leaves no part of our nature empty. He fills up all with his graces. We derive from him all that is necessary to compleat us. This is that which the Apostle signifies by these words; and they may be taken two ways: Either as importing, that we are filled; or (as our Bi­bles have it rendred) that we are made compleat in JESUS CHRIST; but both amount to one and the same sense, the difference being only in the manner of sig­nification, and not in the thing signified. For the one and the other doth mean, that we receive of JESUS CHRIST our Lord, all things requisite to the perfe­ction and happiness of our persons, the same residing most abundantly in him, to wit, the grace of GOD, and righteousness, wisdom, consolation, and sanctifi­cation. [Page 233]If you read, that we have been filled in JESUS CHRIST; it will be a similitude taken from empty vessels, which are fill'd with substances, that were extrinsique to them. For our Nature being of its self empty, and destitute of the glory of GOD, and of its necessary perfections; our LORD JESUS CHRIST filleth it from his own abundance, and furnisheth it with all perfective Graces. He clothes it with his righteousness, that it may appear with freedom before the Throne of the Father. He illuminates it by his Spirit unto saving-knowledg. He comforteth it with his peace, and decketh it with sanctity and love, and in his treasury on high, keepeth for it that blessed life and immortality, wherewith he will enrich it at the day of Resurrection. This sense (as you see) hath a very clear coherence with the Apostle's saying of our LORD, that in Him dwelleth all the ful­ness of the Godhead bodily: and is exactly parallel to that of S. John in his Gospel, John 1.16. that we have all received of his fulness, and grace for grace. As in Nature, the Sun hath not only in its self a fulness of that resplendent light, which renders it so beautiful and so admirable; but diffuseth it abroad also from its self, and replen­isheth with it all the Luminous bodies which circulate about it, as the Moon, and the other Planets, and this Earth whereon we dwell; all which have no other brightness but what this great Starr doth shed upon them. So in Grace, (if we may take leave, to compare the mysteries thereof with natural things) JESUS CHRIST, the true Sun of righteousness, hath not only in himself all the fulness of the Deity, dwelling there bodily. He also communicateth his fulness to all the souls of men that look on him, and do move and live in his communion. He fil­leth them with his abundance, and clotheth them with his light, changing them into his Image; and of dim and dark lumps, as they were originally in them­selves, making them so many Starrs, and lightsome bodies.

Now if you take the Apostle's word here, in another manner, as importing, that we have been made compleat in JESUS CHRIST; the sense will still be very pertinent. For besides, that we being naked of all perfections meet for our na­ture, the saying, that we have been made compleat in CHRIST, will excellent­ly well express his Grace, as signifying, that it is he who hath fill'd up our brea­ches, and repaired in us what the other Adam had ruined, by giving us all that we wanted: Besides this, I say, this term will also very aptly answer to that title which the Apostle gave, a little before, to the Ceremonies of Moses's Law; where he called them the rudiments of the world; that is, the beginnings, the first and plainest Lessons of Piety; Heb. 7.19. Gal. 4. such as consequently were unable to bring to perfecti­on, as he saith expresly in another place; by reason whereof he stileth the time of the Law, the infancy of the Church; that is, the age of its imperfection. Oppo­sing therefore JESUS CHRIST unto the Law in this respect, he now saith, that we are compleat in Him, and that for good reason; in as much as He hath the body, whereas the Law had but the shadow; He hath fulness, whereas the Law had but some small parcel of the requisites of our salvation. For the same cause, he elsewhere calleth the Ceremonies of it weak, and poor, or beggarly elements. Gal. 4, 9. As for the Law (saith he) it did but begin with us, and only draw some slight and dark lineament upon us, of that true form which GOD did purpose to imprint; whereas JESUS CHRIST hath finish'd us. In Him it is we have that perfecti­on, that entire body, that truth and fulness, whereof the Law had but the be­ginning, the shadow, and figure.

Hereby now this holy man deals those seducers, whom he hath undertaken, an handsom blow, discovering the foolishness of their design, who would still oblige persons to the Ceremonies of the Law, that were made compleat in JESUS CHRIST; an attempt no less ridiculous, than if one should put a man to his ABC again, who had received the last tincture of highest erudition in the University; pretending, that he could not be throughly intelligent, and accomplish'd, except he still daily studied the rudiments and plainest lessons of Children. But that which follows in the Apostle's words, namely, that JESUS CHRIST is the Head of all principality and power; is adjoined to prevent another error of those men's, who (as we shall hereafter hear) did teach the worshipping and serving of Angels; pretending it necessary we should address our selves to them, as to Spi­rits [Page 234]capable of interceding with GOD for us, and of obtaining by their interpo­sal with that Supreamest Majesty, those graces and perfections which we need. S. Paul doth shew, in these few words, the vanity of this false doctrine. For since the LORD JESUS is the Head of Angels, who sees not but that we have most abundantly in Him, whatsoever these people could expect from them? and that possessing JESUS CHRIST, as we do by faith in His Gospel, we have no need to run to Angels, who depend upon Him, and have nought but what is found much more richly in their Head? As if a man that doth possess a Prince's Son, would yet needs make use of the favour and interpositions of his servants with him. Members have neither motion, nor sensation, nor life, but the same is much more abundantly in their Head. Subjects and Servants possess nothing, but the Prince can far better, and far more easily communicate it to us, than any one of them. Since JESUS CHRIST is the Head and Prince of Angels, it is clear, that ha­ving Him, we want nothing of all that which the Angels can give us. From the same ground appeareth further, the impiety of the error of these Seducers. For since the Angels are subject unto JESUS CHRIST, it is evident by the light of Scripture, that no one can give them that religious worship which these people attribute to them, without becoming guilty of idolatry; the greatest and sensi­blest outrage that man can do to his Creator. For no Christian can be ignorant, but that GOD throughout his whole word doth forbid us to serve any creature, how high and excellent soever it be; religious worship being an homage which belongs to the Divine Nature, and cannot be performed, without sacriledg, to any other. As for other things, I presume you all know that they are the Angels whom the Apostle means, by these principalities and powers of which he speaks, as we formerly explained it, Col. 1.16. upon the precedent Chapter. He saith, that JESUS CHRIST is their Head, that is, their Lord. And this quality belongeth to Him, not only as He is the Eternal Son of the Father, of the same essence and power with Him; who having created them at the beginning, and continuing to pre­serve them by His Goodness and Might, is by all kind of right their true Master, and natural Lord; but also as He is the CHRIST and Mediator. For since He, in this relation, and under this quality, hath been constituted the Lord of all things, both superior, Phil. 2.10. inferior, and intermediate; having, in consequence of His humi­liation, receiv'd such a Name, as is above every name, and unto which every knee boweth, both of those that are in Heaven, and that are on Earth, and that are under the Earth; it is evident, that in this sense He hath dominion and empire over Angels, 1 Pet. 3.22. as well as others. And thus also S. Peter expresly teacheth us, say­ing, that Angels, and Authorities, and Powers, have been made subject to Him: For this cause, these Spirits are often called, the Angels of CHRIST, as in S. Mat­thew, Matt. 13.41. & 24.31. Rev. 1.1. and 22.16. The Son of Man shall send his Angels: and in the Apocalypse, where S. John saith, that JESUS CHRIST sent him by his Angel, the things that were reveal­ed to him; and in the same Book, I JESƲS (saith the LORD) have sent mine Angel. Only we must observe, that the L. JESUS is not called Head of the An­gels in the same manner and sense as He is stiled Head of His Church. The for­mer Title signifieth only the Empire and Lordship which he hath over the An­gels. The second signifieth further the union He hath with His faithful ones, who were saved and redeemed by the merit of His Death, and are animated and quick­ned by the Spirit of His Resurrection. For He doth indeed command the Angels, as their true and legitimate Master; but He hath not assumed them, nor wash'd them from their sins; these holy and blessed Natures having never committed any: Nor hath He, by His merit, obtain'd for them, that life and bliss which they enjoy; these all being benefits pertaining unto none but men. Accordingly you shall not find, that the Angels are called His Body, or His Members. This qua­lity is peculiar to the faithful, consonantly to what the Apostle elsewhere saith, to wit, Eph. 5.23. that CHRIST is the Saviour of His Body; and every one knows, that He is not the Saviour of Angels; since they, having not fallen from their original purity and felicity, have had no need of being saved.

But come we now to the second point of our Text, which the Apostle layeth before us in these words: In whom also (saith he) you are circumcised, &c. He be­ginneth [Page 235]here to discover in particular, and by as retail, what he but now spake of in general; namely, our having been made compleat in JESUS CHRIST; spe­cifying, one by one, the perfections which those false Teachers sought for other­where than in JESUS CHRIST; and shewing, that they are to be sound plenti­fully in him, so as there is no need to have recourse to any besides him, or to add any thing to his Gospel, for the acquiring of them. Among all those things that these Seducers sought to shuffle into Religion, there was none they pressed more than Circumcision, which (as you know) was one of the Sacraments of the old Covenant, wherein, by cutting off the fore-skin, was figured and exhibited to the Israelites, the purifying of their nature by the abolishing of their, sins and excision of their vices, as also, their entrance into the communion of GOD. In effect, this Ceremony was of infinite importance. For it was the seal of all the old Co­venant; the person, who receiv'd it, being by means of it consecrated and initia­ted to the Discipline of Moses, and solemnly obliged to observe the same, as the A­postle remonstrates to the Galatians. Gal. 5.3. I protest (saith he) to every man who is circumci­sed, that he is bound to fulfil the whole Law. For this cause he begins with it in this place, well knowing of what consequence this error was, which annihilated the Cross of CHRIST, and overthrew the whole mystery of his Grace. Let none ob­ject (saith he) against this compleatness which you have in JESUS CHRIST, that having not been circumcised, you want the first and the principal [...] sanctification. This part of your perfection is not wanting any more than [...] and if you carefully consider what JESUS CHRIST hath given you throu [...] his Gospel, you will find, that though Moses's knife hath not touched you, yet [...] miss not of having a Circumcision, through the goodness of our LORD; yea, such a one, as is not only equally excellent with the other, but even much more perfect. Whence you see, to how little purpose these men endeavour to make you subject to this ancient incision of the Law; it being altogether superfluous to such as have pass'd through the hands of JESUS CHRIST. The Apostle sets this consideration before the Philippians, in a dispute of his against the same sedu­cers. We (saith he) are the Circumcision, who worship GOD in the spirit, Phil. 3.3. and glory in CHRIST JESƲS, and have no confidence in the flesh. But here he explaineth, in what follows, this admirable circumcision which we have received in JESUS CHRIST; and saith, first, that it is not made with hands: next, he adds in what it consist­eth; to wit, in putting off the body of sins: and lastly, he termeth it, the Cir­cumcision of CHRIST. He saith then first, that this circumcision which we have in our LORD and Saviour, is not made with hand, whereby he affirmeth, that it is not formally and precisely that circumcision which Moses gave the Jews, the hand of man effecting that in their flesh. This here, is made by the operation, not of a man, but of GOD; with the knife, not of Moses, but of CHRIST; that is, by that word of his, accompanied by his Spirit, Heb. 4.12. which is sharper than any two-edged sword. In which respect alone, it hath a great advantage above the circum­cision of the Jews; it being evident, that the works of GOD are more excel­lent beyond compare, than the works of men. And as the Apostle, telling us in another place, that the building which we look for, 2 Cor. 5.1. after the dissolution of this earthly tabernacle, is not made with hand, doth by that very reason demonstrate the excellency of it, even that it is a work not of human art, or nature; but of the wisdom and power of GOD: In like manner he here discovereth the worth and value of our circumcision in JESUS CHRIST, by saying that it is not made with hand.

But the thing it self doth no less demonstrate the same, than the quality of that operation by which we receive it. For this circumcision made without hand, which we have in JESUS CHRIST, is (as the Apostle here defines it) the put­ting off of the body of the sins of the flesh. You know what he and the other holy Writers do understand by the flesh; to wit, this not only infirm and mor­tal, but moreover defiled and corrupted nature, which we all bring into the world; comprehending not only the body and the senses, but also the soul, and it tainted and infected with the ordures of sin, and in some sort transformed into flesh by the carnal qualities and habitudes wherewith it is invested; its understanding [Page 236]being wholly dull and sensual, its will earthly and brutish, and its affections re­bellious against the Law of Heaven, and all of them set on the flesh. This nature of man thus framed, is that which S. Paul both here, and frequently elsewhere, calleth flesh. The sins of this flesh are the habits of those divers vices that cover it, and invelop it on all hands; not those only that properly relate to the body, and the satiating of its irregular appetites, such as are they that refer either to gluttony and drunkenness, or to luxury; but also all others whatsoever, which cross the Law of GOD, and overthrow that order of righteousness and holiness which he appointed for all the faculties, and motions, and sentiments of our na­ture; Gal. 5.19, 20. as we are taught by the Apostle in many places, and particularly in the E­pistle to the Galatians, where he placeth, among the works of the flesh, not only adultery, and fornication, and drunkenness; but also idolatry, and heresie, and enmity, and clamours, and envyings, and wrath, and murthers, and such like. The mass of all these vices is that which he here calleth the body of the sins of the flesh; Rom. 6.6. and he useth this manner of speaking again elsewhere, as when he saith, that the body of sin is destroyed, our old man having been crucified with the LORD. And it must be confess'd, that this figure is marvellously elegant, and proper for this matter. For even as the body comprehendeth in its self several members, which have each of them their particular function and exercise; in like manner this mass of corruption which we bear about in our nature, is composed of many different Vices, which have each of them their peculiar motion and operation. Ambition tendeth one way, Avarice and Intemperance another. Envy defileth us in one manner, Cruelty in another, and each of these pests hath its own sentiment and ends. Their motions are sometimes even contrary, and do thwart one another, as unclean spirits that are not at an agreement. However, at the bottom, all these evils come from one and the same source, and live in one and the same mass; as all the members do make up but one and the same body. Hence it is, that the Apo­stle sometimes, considering sins under this notion, calleth them our members, or the members of our flesh; Col. 3.5. as when he commands us to mortifie our members, which are upon the earth, to wit, fornication, uncleanness, inordinate affection, and other like Vices. Moreover, as this body, in which we live, doth cover us all about; so that mass of Vices, wherewith our nature is infected, doth encompass and on wrap us on all sides; there being no part or faculty in us, but is as it were invested and besieged with it. Such is the corruption that we derive from the first Adam; and by reason thereof, the Apostle sometimes also calleth it, the old man: He saith therefore, that the circumcision which we have in JESUS CHRIST, is the putting off of this body of the sins of the flesh; when the faithful person, by the virtue of the Word and Spirit of the LORD JESUS, doth cut off all the vices of the flesh, which are the members thereof, and strips himself of this old habit of sin and death, wherewith the first Adam clothed us. This is that which in the same sense he elsewhere calleth a putting off the old man as to former con­versation, Eph. 4.22. Col. 3.8. Gal. 5.24. which is corrupted by deceitful lusts. And in this present Epistle, a put­ting off of anger, malignity, and evil speaking, and other such sins; and again in another place, a crucifying of the flesh, with its affections and lusts. All this a­mounts to the same sense, and signifieth the mortifying of the flesh, and the cut­ting off of its Vices, that there may be an abstaining from all the sins which they are wont to produce in the lives of men of the world. The Apostle adds, in the end, that this is the circumcision of CHRIST. First, because our LORD and Sa­viour hath expresly instituted it in his Gospel, commanding us to be born again, to deny our selves, to change our deportments, to put on a simplicity and humili­ty, like that of little children; and to break all the ties we have with the flesh and the world, if we will follow him, and have part in his Kingdom. This is the first and most important instruction in his Discipline. Secondly, It is the circum­cision of CHRIST, because it's he alone who is the Author of it, and doth ef­fect it in us; neither is there ought, but his Gospel alone, that can unclothe man of this body of the sins of the flesh. For it is not possible, but that a soul on whom the Doctrine of JESUS CHRIST hath been imprinted, by the power of the Holy Ghost, should renounce the world and the flesh. Philosophy was so far [Page 237]from curing this malady, that it did not so much as know it ex [...]ctly. The Law discovered it indeed, and made man to feel the tyrannous strength of this rebel­lious body of the flesh, wherewith he is naturally clothed and surrounded. But it was unable to subdue and mortifie it, as the Apostle teacheth us at large in the se­venth Chapter of the Epistle to the Romans. There is none but JESUS CHRIST, who by the efficacy of his heavenly truths, and the divine examples of his holi­ness, thrust down into our hearts by the hand of his Spirit, can circumcise us in this manner, unfolding and dis-investing us by little and little of these wretch­ed bonds, and weakning and extinguishing the life of the flesh in us. Compare now this Circumcision of our Saviour's, with that of Moses, and you will, with­out difficulty, perceive, that it infinitely surpasseth it in dignity and excellency. That of Moses wounded the body; this of CHRIST enliveneth the soul. The one par'd away a little skin, the other mortifies the whole body of the flesh. The one was, in its self, but a typical ceremony; the other is a mystical verity. The one mark'd the flesh; the other maketh better, and ennobleth the heart. Without the one a man could have no part in the communion of the carnal Jews; and by the other we enter into the alliance of the spiritual Jews, whole praise is of GOD and not of men. Whereby you may judg how extravagant the conceit of those seducers was, whom the Apostle doth in this place oppose; who notwithstanding that excellent and divine circumcision which Christians have receiv'd in their Sa­viour's School, would yet bring them under that of Moses, which was poor and weak, and so many ways defective, as if Christians could not, upon a far better ground than the Jews, glory, that they truly are GOD's circumcised. Now for a right comprehending of the force of the Apostle's reasoning, it must be remem­bred, that circumcision, as well as the other ceremonies of the Mosaick Law, was a figure, which represented the abscission of the vices and lusts of the flesh, as the Prophets themselves do clearly enough shew, when they promise the ancient peo­ple, that GOD will circumcise their heart, and the heart of their seed, Deut. 30.6, Jer. 4.4. that they may love him, and live; and command them to circumcise themselves unto the LORD, and to take away the fore-skin of their hearts; an evident sign, that this external action did refer to the internal mortification, and sanctification of the soul. Since then the figure is unprofitable, when the truth is attained; and mo­dels do serve only till the things themselves be formed and perfected; the use of them, when this is done, being no longer necessary: you plain [...]y see, that from the Apostle's saying here, that in JESUS CHRIST we have this putting off, or cut­ting off of the sins of the flesh (that is, the truth, whereof circumcision was the figure and model); it evidently follows, that it is no longer necessary for us, and that a wilful retaining of it still, is an accusing of JESUS CHRIST of having not fulfilled in his Discipline the thing represented by this ancient type. I [...]'s true, that even in the time of the Old Testament the faithful had some part of the san­ctification signifi'd by their circumcision; but what they had was weak, and in small measure; because the true causes on which it dependeth, being all compri­sed in the Mysteries of the New Testament, were then but fore-told and promi­sed, not fully and clearly revealed, as now by their accomplishment they have been; by means whereof it was meet, that during all that time they should be exercis'd in the observing of these typical rites, and held in, and kept under the Pedagogie of Moses, until the fulness of time, according to the Apostle's Do­ctrine in the Epistle to the Galatians. Now that JESUS CHRIST hath openly exhibited the very body of truth, and fully brought to light all the causes and motives of true sanctification, these exercises of the Church's infancy are no lon­ger seasonable; and they that still stick to them, are no less ridiculous than he that would still keep up the centries of a vault, or the models of a building, even after the Fabrick is finish'd, and brought to its perfection; or retain under a School-master's Ferule, and in the restraints of childhood, a man grown up, and come to ripeness of years.

This is that we had to say for the exposition of this Text. It remaineth for a conclusion, that we extract those instructions and consolations, which if we me­ditate on it attentively, it will afford us.

First, Since the Apostle assureth us, that we are compleat in CHRIST, you see how vain those mens pretensions are, who set forth certain rules of perfection, as they call them, beyond the Gospel. Let us content our selves with our LORD's fulness, and seek our perfection in him alone. And instead of amusing our selves about the inventions of men, embrace and practise CHRIST's Dis­cipline, advancing daily towards the utmost degree of perfectness. For we may not flatter our selves with an imagination, that a man may nevertheless ap­pertain to him, though he lead an wholly vicious and corrupt life. S. Paul here protesteth plainly to us, that all such as are in him, are made compleat. Whence it necessarily follows, that such as are not compleat, are without his communion, and by consequence should not promise themselves any share in his salvation; it being prepared for those only that are in him. If this Do­ctrine do trouble us, let us impute it to our vices and our loosness; and ta­king once this truth to heart, with all our might endeavour after that per­fection which is in JESUS CHRIST; accounting, that without it we cannot possess either his grace in this world, or his glory in the world to come. I well know, that to speak absolutely, no one is perfect; and that if we com­pare our condition on earth, with that in heaven, all our perfections are but weaknesses. Yet it is true, that JESUS CHRIST doth, even in this life, in some sense, compleat his faithful ones; and this perfection, which he giveth them, is not a vain name or an imagination. It's a thing, and a most real truth; it is a piety and charity, sincere, and free, and without hypocrisie; which, though it sometimes fail, doth notwithstanding produce true fruits, and works quite different from those of Worldlings and Hypocrites, according to what our LORD said, even that if your righteousness do not exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the kingdom of heaven. Object not, that you are yet on earth, and that perfection is not to be found but in heaven; and that to live as an Angel, one should be without a body. It is not the perfection of Heaven that we demand of you. The LORD will not reject you for having not had in this life the transcendent brightness of the next. But though a child be not obliged to conduct his life with as much prudence and reason as a man of years; it doth not follow, that he hath licence to live without rule, and in the debanches and disorders of slaves. Every Age hath its bounds, and its measures, and its perfection. Our childhood here below must not be without discipline, under the pretence, that it is not come to full growth. Christians, I complain not, that there are defects in your knowledg, and pra­ctice, which have no place in Heaven; but that there are in you vices which ought to have no place on earth. I blame you, not for that there is a great differ­ence between you and Angels; but that there is none between you and worldly men. I require, not what is above the strength of your age, but what is worthy of your profession, and doth not at all exceed your light. I beseech you only to labour as much for JESUS CHRIST, as the children of this generation do for the interests of their lusts. This doth not exceed the capacity of our nature, since you see what the servants of sin do: and its necessarily your duty; except you imagine, that we owe less to JESUS CHRIST, than Worldlings do to their foolish and vain passions.

The first piece of that compleatness which we have in him, is this Divine Cir­cumcision, which is not made with hand, but by the efficacy of his Spirit. Without it, we can have neither place in the communion of his people, nor right to his Inheritance. It's a Circumcision, of which we may truly say, that every soul that shall not have receiv'd it, shall be cut off from his people. The Apostle shews us wherein it consists, to wit, in putting off the body of the sins of the flesh. JESUS CHRIST hath put the sword in our hand, that's ne­cessary to cut away this wretched flesh, namely, his sacred word, wherein he discovers the horridness of sin, and infernal venom of vices, and the vanity and iniquity of all the lusts of the flesh. He hath shew'd us the perdition which they that serve it fall into; and hath put it to death on his Cross, and buried it in his Sepulcher. He hath spread before our eyes the wonders of GOD's love, [Page 239]and the eternity of the Kingdom appointed for faithful servants. He hath gi­ven us rules and examples of this part of our sanctification, in his Gospel, and in his life; and offereth us the lights and consolations of his Spirit, to lead us in this work. Grasp we then this Divine Knife of his Gospel. Thrust it hardily in to our hearts, and cut out thence all the impurity of the vices that are there. Let us rid our selves of them, and cast them behind us. Exterminate all the pro­ductions of the flesh, as execrable things. Leave not one of them in our selves. Having subdued Avarice, combat Ambition. Pluck out Luxury and all its passi­ons from our inward parts. Root up Hatred, and Wrath, and Cruelty, and spare the life of none of these Monsters. Let us not rest, until we have clean­sed our hearts of all this cursed brood. For it is not enough to have cut off some of them. One sole Enemy abiding in our bosome, is able to destroy us. The body of the sins of the flesh must be put off, saith the Apostle, and not one or two of its sins only. I confess, the labour is hard; but it is necessary, and that at all times (for it is the task of our whole life); in especial manner at present, now that the death of our LORD and Saviour, and his resurrection, and his holy Sup­per, do call us to extraordinary efforts of piety and sanctity. And if the la­bour be great, the felicity and the glory that follows it, is infinite. Let us employ our selves in it, well-beloved Brethren, with ardency and generosity, put off the body of all our sins; that having truly crucified our old man with the LORD JESUS, we may also rise again with Him, to be enliven'd by his Ce­lestial food, and have part for ever, after the short trials of this life, in His bles­sed immortality. Amen.

The Twenty-third SERMON.

DEar Brethren, It is very true, that the solemnity of this great day, which hath been consecrated by all Christians to the resurrection of the LORD JESUS, and sanctifi'd by the Mysteries of his Table, at which we have communicated, doth require more than ordinary devotion and medita­tions of us: Yet I have not needed to seek a subject for the present exercise, any other where than in the series of the ordinary Texts which I do, in this place, expound to you; the words I have read, which immediately succeed those you heard last LORD's Day, excellently suiting each of those duties to which this day is particularly dedicated: For they treat of our LORD's resurrection, and of the fruits that redound to us thereby; as also of Baptism, wherein they are commu­nicated to us, and which was wont, for this reason, to be solemnly administred heretofore in the ancient Church, on the night before Easter; and of that faith, by which we become possess'd of this Divine Resurgent. Lastly, They speak of the interest we have in his burial, that sequel of his precious death, the blessed com­memoration whereof we have celebrated this morning. Subjects these, which are, as is plain to all, eminently meet for the devotion of this day. This then shall be, by the will of GOD, the matter of this action. Faithful Souls, afford it a vigorous and a deep attention, elevating your thoughts to JESUS CHRIST, the Prince of our salvation, and Author of our immortality, whiles we shall en­deavour to represent to you what his Apostle here teacheth us about our commu­nion in his burial and resurrection.

You may remember, that to confound the impiety of certain Seducers, who would oblige Christians to Mosaical Circumcision, this holy man alledg'd, in the precedent Text, that we have in JESUS CHRIST that substance and truth whereof the Judaical Circumcision was but the shadow and model; having in him put off the body of the sins of the flesh; so as having receiv'd, through the grace of JESUS, this mystical and divine circumcision, the other carnal and ty­pical one is altogether useless to us, and cannot be desired or practis'd by Christi­ans, without wronging their Saviour. He still prosecutes that same intention; and to shew how rich that sanctifying-grace is, which we have in JESUS CHRIST, he adds, that besides our being circumcised by the virtue of his word, and divested of the body of the sins of the flesh; we have moreover been buried with him through Baptism; and further, that we are therein risen again with him, through the faith of the efficiency of GOD, who raised him from the dead:

For a right understanding of these words, we are to consider, First, The com­munion we have both in the burial and resurrection of our LORD JESUS CHRIST. And secondly, The twofold means by which this communion is gi­ven us, to wit, Baptism, and the Faith of the efficiency of GOD, who hath rai­sed our LORD from the dead. The Apostle expresseth the first point in these words, Being buried with him, in which also you are risen again together. As for our burial with the LORD, you know, that having suffer'd on the Cross that dolorous and accursed death which we had merited; his sacred body, loosned from that mourn­ful tree, and wrap'd up in a sheet, was by Joseph of Arimathea laid in a new Sepul­cher, where it remained three days without motion, without respiration, and without life, in this sad state, (the last of our infirmities) until the beginning of the third day, when he gloriously rose again. The transcendent wisdom of the Father, which ordered all the parts of this great work, proceeded thus here very fitly, to justifie the truth of his Son's death, by his stay in the grave. For if he had resum'd his life immediately after he laid it down, and descended from the Cross alive again, I confess such a Miracle might have astonish'd and transported the minds of the Spectators, and demonstrated, that this Divine crucified Person was more than man. But on the other hand, it would have rendred his death su­spicious, and without doubt made men imagine, that it had been but a feigned and false appearance, and no real separation of his soul from his body; which opi­nion would evidently have shaken and overthrown our salvation, it being entirely founded on the death of the LORD JESUS. Whereas therefore it so highly concerns us to believe the same, GOD hath in such sort assured and certifi'd the truth, that we have not any shew of reason to call it in question. For this cause, it was his will, that the LORD JESUS, having commended his spirit into his hands, should be laid in the Sepulcher, and continue there three days; there re­maining, after this, no more cause to doubt, but that he was truly dead, since he was so long a time in the state of the dead. Moreover our consolation required, that he should enter into our Sepulchers, to take away for us the horror of them, and to assure us by His example, that they have not force enough to detain our bo­dies for ever, or to hinder them from rising one day again. It's for these reasons, and other such, that JESUS CHRIST would go down into this, death's last en­trenchment. The Apostle saith then, that true believers have been buried with him.

How so (you will say), seeing that they, being living persons, were never laid in the grave; and surely not in our LORD's, that was situate on Mount Calvary, nigh to Jerusalem, places very far distant from our abode?

Dear Brethren, there is no man so gross, but doth plainly see, that these words are not to be taken according to the letter, but figuratively; and that they sig­nifie not a natural but a mystical Sepulcher. And in such a sense it may be said two manner of ways; That we have been buried in CHRIST, or with CHRIST. First, in regard of our justification, that is, the remission of our sins. And second­ly, in regard of our sanctification, and the mortifying of the old man. For as concerning the first, it is evident that JESUS CHRIST was not buried, as nei­ther was he crucified and put to death, but for us only. Burial is nothing else but a consequent of death. It's the sad and dismal state to which it reduceth men ever since they became guilty; that is to say, it makes up a part of the punish­ment of sin. As indeed it's a hideous thing, and full of horror, to see so noble and excellent a Creature, in whom the Image of GOD did shine forth, and who had been formed for immortal glory, to be brought down to the grave, under the power of Worms and putrefaction. JESUS CHRIST therefore having undergone this ignominious Infirmity for us, and for our Salvation, that he might leave none of our penalties unsatisfied for, it's evident that when he was buried, we were buried in him, and with him; since it was properly for us, that he did descend into the Sepulcher. He bore us upon the Cross. He bore us in the grave. We all were in him, forasmuch as he, in all this work, acted but for us. We did and suffered these things, since we are the cause that he did and suffer­ed them. We were buried in him, forasmuch as His being buried hath discharged [Page 242]this part of our punishment, and so changed the nature of our graves, that in­stead of being prisons, and places of execution, they are now so many beds and dormitories, wherein our bodies do repose until the resurrection. Thus his burial hath freed ours from the curse, which is naturally upon it; and this benefit makes up a part of that justification which he hath merited for us, it comprehending an exemption from all the penalties that are due to our sins.

But it is not in this sense that the Apostle saith we have been buried with JE­SUS CHRIST. For he speaks here of the first part of our sanctification, which is nothing else but the mortifying of the body of sin, or old man in us, and its bu­rial, that is, the bringing it to nought. It's therefore properly in this respect S. Paul says, that we have been buried with JESUS CHRIST, even in as much as by the virtue of his death and burial, our old man hath been destroy'd, and suffer'd a death and burial semblable and analogical to JESUS CHRIST's. For as his flesh, after it was depriv'd of life, was laid in a grave; in like manner the old man of true believers, having been stain, is interred and brought to nought. And as the LORD JESUS left in the Sepulcher his Funeral linnen clothes, together with all the infirmity and mortality he had, and came forth vested with a na­ture and a life fully refined from all that weakness of the first Adam which ap­peared in him during the days of his flesh; even so the faithful do put off for ever that body of sin wherewith their first Parent had enwrapped them, and leave it in their mystical Sepulcher, to be resum'd no more; but that they may hence­forth lead a life free, and exempt from all its filthiness and turpitude. Lastly, As the burial of our Saviour was properly but a progression and continuation of his death; so likewise that of our old man is but a prosecuting of his destruction; 'tis the estate this puts him in, and under it he abides for ever, without rising any more. S. Paul does else where clearly shew us, that it is thus we must understand his words; as when he saith, in the sixth to the Romans, that we are buried with CHRIST by baptism into his death, Rom. 6.4, 5. that as he was raised from the dead by the glory of the Father; so we should likewise walk in newness of life: and immediately after he saith, that we have been made one self-same plant with him, by the conformity of his death and resurrection. To which must be also added, that it is in him, and with him, we have been buried in this sort; for that in his death and burial the princi­ples and causes of ours were contained. His death hath destroyed our old man, and his burial hath interred him; it being evident, that if our LORD had not suffered both the one and the other for our salvation, sin would still live and reign in us. For it is the love of GOD, and his peace, and the hope of glory, the true effect of our Saviour's death and burial, that gives the deaths-wound to our old man, and that doth abolish and bury his whole life.

See then how we are buried with him; not that, to speak properly, our bodies do really enter into the grave, in Joseph of Arimathea's garden, where his abode three days (away with so childish a conceit): but for that the virtue of his death and holy Sepulcher doth derive into us an image and a copy of his burial, destroy­ing and burying our old man by his efficacy, and bringing on him a mystical death and burial conform to his own real and mystical one. This now, which the Apo­stle addeth, that we are also risen again, together with him; must also be understood after the same manner. As our death and burial with him is mystical and spiri­tual, so is likewise our resurrection; these words signifying no other thing, but that he, by the virtue of his resurrection, doth work and produce one in us, which hath resemblance and analogy with his own. And this resurrection of the faithful, in consequence, and by the efficacy of JESUS CHRIST's, is their being renewed unto an holy, spiritual, and Evangelical life. For even as the LORD, having put off on the Cross, and left in the grave, that earthy, infirm, and natural life which he had led here below, during the days of his flesh; did put on a new one, that was glorious, spiritual, and immortal, rising from the grave a man heavenly, and living to eternity by the sole strength of a quickning spirit; so likewise all his true members having quitted their old man, as destroyed and abolished by the vir­tue of his death, do put on the new, which is formed in righteousness and holiness; and instead of that vile and wretched life which they led aforetime in the turpitude [Page 243]and fifth of sin, they take up another wholly new one, which is quickned by the Spirit from on high, upheld by his power, and shineth all over with the glorious lights of his sanctity, charity, and purity. But besides this conform [...]y between the new nature, which we receive in JESUS CHRIST, and that same which he put on at his coming forth of the grave: we are said to rise again with him, because it is the virtue of his resurrection that produceth all this change in us. His resurrection is the cause of ours; without it we should lye dead still, and in bondage to sin. This will appear, if you afford ever so little attention to consider it. For that which formeth the new man in us, and gives us the courage to re­nounce the world, that we may live pure and holy, is, as every one knows, the perswasion of the love of GOD, and of the remission of our sins, and the hope of blissful and glorious immortality. Now it is the resurrection of JESUS CHRIST, that gives us all this assurance, putting in our hand a firm proof of the satisfaction of Divine Justice, from the deliverance of our Surety; and of our immortality, from his having taken possession of the same for himself and us; so as our souls, being certifi'd of the transcendent goodness of GOD, and of their own happiness, do ardently embrace his Discipline, and the endeavouring of a new life. Besides, that faith which purifies our [...], and by which, as we shall hear anon, we are risen again in JESUS CHRIST, could not take place in us, if he were not risen from the dead; Rom. 1.4, 1 Pet. 1.3. since it's by that he was declar'd the Son of GOD with power, according to the spirit of holiness. Therefore S Peter saith, it's by the resurrection of JESUS CHRIST from the dead, that GOD hath begotten us again unto a lively hope. And S. Paul, for this very reason, 1 Cor. 15.17. protest­eth, that if CHRIST were not risen, our faith would be vain, and we should be still in our sins. It must then be concluded, that in rising again, he raised up us also by the same means; forasmuch as by rising, he gave being and clearness to the principles and causes of our mystical resurrection. Opening his own tomb, he by that means opened ours. He broke in pieces the doors and bar [...]s of our Se­pulchers, by quitting his own; and raising himself from the dust, he drew us up out of the earth, and brought us forth from the abode of death; that glorious life also wherewith he then vested himself, hath inspired into us all the spiritual life, motions, and sentiments, that we have. O holy and blessed Communion! O divine and incorruptible fruits of the Sepulcher of JESUS CHRIST! The death of the first man did kill us; and the death of the second maketh us alive. The one's Sepulcher is our prison, the other our liberty. In the former do ap­pear horror and malediction, the signs of our guilt, and of the just wrath of GOD; but from the latter, peace and life do bud out, glory and immortality shoot forth. The grave of Adam did extinguish, and shut up for ever in a state of exinanition all the beauty, strength, and life of our nature. The Sepulcher of JESUS CHRIST hath destroyed nothing but our sin; it hath shut up, and kept in only our old man, that is, the loathsomness and misery of our lives; and instead of this abominable body of sin and death, whereof it hath divested us, hath, as it were, teemed with, and brought forth a celestial and immortal nature, which it puts on us, together with our Saviour. And thus you see what are the fruits of our com­munion with JESUS CHRIST, namely, the destruction of our old man, and the creation of the new, signified by the Apostle in these words, we are buried, and risen again with him.

Let us now consider the two fold means, here intimated by the Apostle, by which GOD doth make us partakers of them. The first is Baptism, being buried (saith he) with CHRIST by baptism, wherein also you are rais'd again together with him: For so do I take these words; rendring, wherein, not, in whom, and re­ferring this term, not to JESUS CHRIST, but to Baptism; as it it had been said, In which Baptism you are also raised again together with the LORD; this construction being more natural, and more convenient than the other; as they that understand the original Language, wherein the Apostle wrose, with easily perceive, if they take the p [...]ns to consider this Text there; though it the bottom it make no difference which of these two ways be taken, the whole amounting to the same sense, whether you say, that we are risen again in Baptism, or in JESUS CHRIST.

In truth, all the means which GOD makes use of in Religion, have no other tendency but to communicate JESUS CHRIST to us, as dead, buried, and ri­sen again for us, to the destruction of our old man, and the vivification of the new. Nor do they ever fail to produce these two effects, in any of those that re­ceive them as they ought. Therefore the holy Apostles frequently ascribe them to the word of the Gospel, which is the first and principal means that GOD makes use of to save us; Rom. 1.15. Heb. 4.12. by reason whereof it is called, his power to salvation. As for the destroying of the old man, the Epistle to the Hebrews attributes to the Word, the virtue that operateth and effecteth it in us, saying, that it is quick and power­ful, 2 Cor. 10.4, 5 sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow: and S. Paul elsewhere calleth it, a weapon mighty, to the pulling down of strong holds, to the overthrowing of imaginations, and every heighth, that exalteth it self against the knowledg of GOD, and for the bringing of every thought into captivity to the obedience of CHRIST. And as to the life of the new man, 1 Pet. 1.23, 25 you know S. Peter teacheth us, that the Gospel which is preached us, is the seed of this life; telling us, that it is thereby we are born again. That holy Supper, of which we have participated this morning, hath also the same effects. For since it communicateth to us the body of JESUS CHRIST dead and buri­ed, and risen again for us, we need not doubt but i [...] gives us also the virtue which it hath, and is insuparably adherent to it, for the putting to death the old Adam, and making the new to live in us, by its be-dewing our Consciences with his blood, and feeding our souls with his flesh.

But although these two effects be common to all the means which GOD hath instituted, and [...] use of in Religion; yet the Apostle speaks here but of Baptism, [...] Because [...] the first seal we receive of our Saviour, and the pro­per Sacrament of our rege [...]eration, which containeth the initials and beginning of our spiritual [...] in the House of God; whence it comes, that treating of the same subject elsewhere, Rom. 6.3, 4. he makes mention of Baptism in like manner. Know you not (saith he) that we all, who have been baptiz'd into JESƲS CHRIST, have been baptiz'd into his death? Therefore we are buried with him by Baptism. Se­coudly, He so doth, that he might, with so much the more clearness, confute the erro [...] he here combareth; even by opposing, to that circumcision which the sedu­cers did press, that Baptism which we have receiv'd in JESUS CHRIST; where­by hath been fully communicated to us all that these people pretended to draw from the use of circumcision. Their folly was therefore so much the more insup­portable, for that they would not only retain a shadow, whereof JESUS CHRIST hath given us the true body; but also withstood one of the old Sacraments of Moses its giving place, to one of those which JESUS instituted. If question be of the substance, and very effect of circumcision, we have that truth and fulness in JESUS CHRIST, whereof it had but some part shadow'd out by its figure. If the matter be the Sacrament it self, the LORD hath given us one highly excelling, to wit, Baptism. So as which way soever it be taken, there is no rea­son at all that any man should desire still to retain circumcision. But to pro­ceed; it is not here only that the Apostle attributes so great an effect unto Bap­tism. He speaks thus of it constantly; as for example, when he saith, that CHRIST sanctifieth the Church, Eph. 5.26. Gal. 3.7. cleansing it with the washing of water by the word; and elsewhere, that we all who were baptized, have put on CHRIST; and in another place again, 1 Cor. 12.13. that we have all been baptized into one spirit, to be one body. For the Sa­craments of CHRIST are not vain and hollow pictures, wherein the benefits of his death and resurrection are nakedly pourtray'd as in a piece of Art, that feeds us barely with an unprofitable view of what it represents. They are effectual means, which He accompanieth with his virtue, and filleth with his grace, effe­ctively accomplishing those things in us by his heavenly power, which are set be­fore us in the Sacrament, when we receive it as we ought. He inwardly nourish­eth, by the virtue of his flesh and blood, the soul of him that duly takes his Bread and his Cup. He washeth and regenerateth that man within, who is rightly consecrated by Baptism. And if the infirmity of age do hinder, that the effect does not at the instant appear in Infants baptized; yet his virtue doth not fail to [Page 245]accompany his institution, and conserve its self in them, and bring forth its fruits upon them, in their season, when their nature is capable of the operations of understanding and will. Heretofore in the primitive Church, this double effect of Baptism was more clearly represented in the external action of the Sacrament, than it is at this day. For the greater part of those that were baptized, being per­sons of age, who came over to Christianity from Judaism or Paganism, they were uncloth'd, and then plunged into the water, whence they immediately came forth, and so were baptized in the Name of the Father, and of the Son, and of the Holy Ghost; whereby they testifi'd, that they did put off the body of sin, the habit of the first Adam, and buried it in the saving-waters of JESUS CHRIST, as in its mystical grave, and came forth thence risen up to a new life; for a symbol where­of they took up a white habit, and wore it an whole week. Now though the wa­ter wherewith we baptize, doth not carry so express a figure of this mystical Se­pul cher and Resurrection, as that of the Ancients did, since this ceremony cannot be practis'd towards Infants without very great inconvenience, and even danger of their lives, in so tender an age, and especially in such cold Countreys as ours; nevertheless, the virtue of holy Baptism is still the same; that JESUS, whom in it we did put on, communicating to us, by the virtue of his Spirit, the mystical image of his Burial and Resurrection; that is, as we have shewed, the annihila­tion of the old man, and creation of the new. If we meet with any baptized per­sons, as there are but too many such, in whom the old man is so far from being bu­ried, that he lives and reigns with absolute power, and the new man hath nei­ther life nor action at all; it may not be imputed unto JESUS CHRIST, who always accompanieth his Sacraments with his saving virtue; but unto the per­sons own unbelief, who doth wretchedly repell the operationof the grace of CHRIST, and deprive it of all the effect which it would have assur [...]dly produ­ced in them, if their unworthiness had not frustrated its efficacy towards them. For I acknowledg, that neither Baptism, nor the Word, do work in any, but such as receive them with faith. And in this, as in all other things, the admirable wis­dom of our LORD doth appear. For the subject being Man, a reasonable Crea­ture, he dealeth with him in a way proper and suitable to his nature. The means he useth for his salvation, do not operate in him, as drugs and simples, by a Phy­sical action, and such as takes its effect, whatever otherwise be the mind of the man that takes them. But the operation of the Word and Sacraments doth de­pend upon the preparation of their hearts to whom they are administred. They work, when they are receiv'd with faith; they produce nothing, when they are receiv'd with unbelief. And thus it is meet, that the understanding, which is the Guide and Ruler of all our moral actions, be first perswaded of the truth of GOD, and then our wills and affections take impression, and be changed by the efficacy of his power.

This very thing the Apostle here doth shew us with much clearness, by ad­ding, besides Baptism, that we are buried and raised again with CHRIST by faith; an evident token, that the Sacrament doth mortifie sin in us, and raise us up unto sanctity, according to the faith it meets with in us. It left the heart of Simon Magus in the bonds of iniquity, and in the gall of bitterness; because it found in it no faith at all, but a naughtiness hardned in unbelief, and full of Hypocrisie. But as for Lydia, and all those that have a true faith, it doth assuredly mortifie sin in them, and makes the new man live in them unto righte­ousness and holiness. For it is not possible, but that the person who is firmly per­swaded of the truth of the Gospel, should renounce sin, the venom and horror whereof this Divine Doctrine doth so clearly discover; and on the contrary, embrace that holiness, whose beauty and blessedness it doth so magnificently set before us; man naturally flying from what he believes mortal, and pernicio [...]s to him; and ad [...]ering with like necessity to what he judgeth healthful and ad­vantageous. But the Apostle, who does every where exalt the grace of GOD, and cast down the [...] of man, lest any one should imagine, that this [...]th, upon which [...] doth depend, were a production of our own will; [Page 246]doth by the way advertise us, that it is a gift of our LORD's, when he nameth it the faith of the efficacy, or of the operation of GOD; that is to say, which the efficacy of his hand produceth in us. Whereby their error is refuted, who hold, that GOD, for the producing of faith in us, doth meerly set before us, ei­ther outwardly by his Word, or inwardly by his Spirit, the object of truth, lea­ving it to the liberty of our will, to believe it, or reject it. By this account, faith should not be the faith of the efficacy of GOD; since that, according to this supposition, he should exert none at all upon us. But the Apostle stileth it, the faith of the efficacy, or operation of GOD. We must conclude therefore, that for the giving of us faith, he operateth in us, powerfully forming our hearts, and opening them by the might of his Spirit, that they may receive his truth; yea, that he doth imprint and engrave it on them himself by a most efficacious action. The term Energy (for such is the Original, and 'tis that which we have render'd efficacy), deserves great consideration; properly signifying, in the stile of the Book of GOD, a powerful operation, which surely accomplisheth its de­sign, and infallibly produceth its intention; such as is the action by which GOD created the World; an evident sign, that the operation by which he produceth faith in us, is so strong, as that it bears down all contradiction; so as none of those upon whom he vouchsafes to put it forth, can resist it, or hinder their un­derstanding from believing.

The Apostle addeth, that GOD hath raised JESUS CHRIST from the dead, either to determine the object of our faith, which is principally JESUS raised from the dead by the glory of the Father; or (which I think to be more pertinent) to compare our mystical Resurrection with JESUS CHRIST's. For seeing it is GOD, who by his efficacious action giveth us that faith by which we rise again in CHRIST; and seeing it is He again who hath raised our LORD from the dead; it is evident, that both the one and the other of these two works, hath the self-same principle, to wit, the Almighty Power of GOD. Christians, judg with what Power He worketh in his faithful ones, since that he exerteth the same virtue to give them faith, by which he raised his own Son from the dead, as the Apostle infor­meth us yet more clearly in another place, Eph. 1.10, 20. where he prayeth, that we may know what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he shewed in CHRIST, when he raised him from the dead. Neither let his saying, that the Father raised him, dis­quiet you, as if this did cross the Scripture's asserting elsewhere, that the LORD JESUS himself rais'd up the Temple of his Body when the Jews had overthrown it. Joh. 2.19. It is true, that he raised up himself; but since his Power is the Power of the Father, as being one only, and the same GOD with him; 'tis evident, it may be truly said, that the Father raised him up; the work­ing of one of these two Persons being the working of the other, as our Savi­our declareth in S. John, Joh. 5.19. that whatsoever the Father doth, the Son doth in like manner also. Whence it comes, that the Scripture attributes the Creation of the world indifferently to the one and to the other.

Dear Brethren, This is that which the holy Apostle, the great Minister of GOD, doth tell us in this Text. Oh how happy should we be, if we had these Divine Instructions written in the bottom of our hearts, and engra­ven in Capital Letters upon all the parts of our lives! If our actions did ju­stifie, as our words profess, That we are buried and risen again with JESUS CHRIST by Baptism, and by the faith of the operation of GOD, who rai­sed him from the dead! But alas! it must be confessed to our shame, there appears in the lives of most of us, no print of the burial, and least of all of the resurrection of JESUS. The flesh lives, and exerciseth as horrible ty­ranny in them, as it doth in the lives of the men of the world. It hath all its sentiments, and all its motions at liberty. The new man, that breathes nothing but Heaven, and loves nothing but Holiness, hath no place in them; it is so far from reigning there, that it's banish'd thence, and acts no more than a [Page 247]dead body fast shut up in the grave. Yet if nothing depended on the matter, save our shame, impudency would bear it out. But the worst is, our salvation, and our eternal damnation doth depend upon it: for JESUS CHRIST saves none but his Members, such as are made conform to him, and have been buried and raised again with him. Awake we therefore from this mortal Lethargy, which hath benummed our senses to this day. Labour we day and night in prayer, with sighs and tears, and not cease, until we feel the old man dye, and the new live in our hearts. As for the former, both Nature and Expe­rience do sufficiently shew us the extravagancy of its desires, and the vanity of all its motions. For, I beseech you, what profit does the flesh receiv [...] from all the trouble that either its self takes, or that it gives to others? What benefit hath it from the turmoiling of its avarice, or the burning of its ambition, or the shamefulness of its pleasures, or the sweetness of its revenges? It torments its self, it toils its self, it embraceth wind and smoak, and then perisheth, oftentimes shortning its own duration by the violence of its agi­tations. It hath but a little body (which daily weakens) to lodg, and se [...]d, and clothe for some years; yet it travels, and disquiets its self as much, as if it had a million to maintain for the space of many ages. Was there ever a greater folly? Certainly, should a man of composed mind behold our bu­sie employments in the earth, with the motives and designs of so many mo­tions and troubles as we consume our selves in, I make little question but he would take well-nigh all men for frantick or foolish, and cry out, not sim­ply with the Wise man, Vanity of vanities, all is vanity; but yet louder, and in a tone more tragical, O madness! O phrensie! All the World is but a com­pany of sens [...]ess men!

But the seeing of the vanity of the flesh is not sufficient for the conceiving of a due horror at it. Christian, enter into the Sepulcher of your Saviour, and you shall perceive there, that besides vanity, the life of the old man is all full of venom and wretchedness. This sacred Body, which you see lying in that Tomb in so pitiful an estate, was pierced with nails, potion'd with gall, crowned with thorns, cover'd with the reproach of men, and the curse of GOD, separated from its Soul, and brought down to the dust, to divert from you the punishments justly prepared for the disorders of your flesh. Think what Hells it deserved, since it was necessary that the LORD of Glory should suffer such strange usage to redeem it from them. Having once discerned, by such sensible evidences, the vanity and malignity of the old man, and the perdition into which he leads his Vassals, how can you have the heart to let him live within you? Beloved Brethren, crucifie him, and out him of the world. He is unworthy to live. Pierce him through with the thorns and nails of your JESUS. Give him his gall to drink. Put him to death with him, and bury him in his Sepulcher, to come forth no more. Let his Avarice, and Ambitions, and all his Concupiscences, remain eternally extinct in the dust of that salvifique grave, that there appear no more hence­forth any track of him in your whole course. And instead of that in­fernal vigorousness wherewith he inspired heretofore, and disturbed your whole life, put on that new man, whom JESUS hath on this day made to come forth out of his Sepulcher. Drink in his Spirit, fill your veins with his Blood, and your arteries with his fire. Receive his Sentiments, and deck your selves with his Lights. Lead henceforth a life worthy of his Resurrection, and of his Baptism, and of that immortal Food which you have taken at his Ta­ble. Let your actions aim at nothing but Heaven. 'Tis there your Treasure is. Christian, what do you yet seek on Earth? Your LORD is no longer here. This day saw him come up thence, to go fit down on high at the right hand of GOD, and carry up your hearts with him, giving them all his motions, that where he is, ye may be also. And if his will do oblige you, to tarry yet a while on earth, spend the whole time in the same manner that he spent his forty days after his resurrection in a continual meditation of hea­venly [Page 248]things, in the company of Apostles, in the entertainment of Saints, in the exercise of an ardent charity, in the preparatives of your ascension to his [...]ingdom, wholly managing this short space to his glory, and to the instru­ction and edification of men. This is that we owe, dear Bretthren, to the Burial and Resurrection of our LORD. There is no need to run to Pale­stine, nor to go up Mount Calvary, for to enter into his S [...]pulcher. You are entred into it, and buried with him, if you, by the faith of his Gospel do mortifie and destroy sin, according to the intention of your Baptism. Nor is it a whit more necessary for the having of part in his resurrection, to go and kiss the last print of his seet upon Mount Olivet. You are risen again with him, if affected with the glory he brought out of his Tomb, and per­swaded of the truth of the discoveries he made of blessed immortality, you live according to the form of his Gospel, in purity and sanctification.

GOD, who raiseth the dead by his glorious power, please to reveal the same might upon our hearts, and form so lively a faith in them, as may be the true workmanship of his hand, and the faith of his efficacy, that we may thereby be buried, and raised up with CHRIST; and after these first­fruits of his holiness, be one day transform'd into a perfect resemblance of his glory, for the eternal possessing of that great and blessed Heavenly King­dom with Him, which he hath purchas'd for us by the merit of his death, and ensured to us by the virtue of his resurrection. So be it.

The Twenty-fourth SERMON.

DEar Brethren, The Philosophers do, with good reason, commonly say, That contraries illustrate one another: For nothing makes us better un­derstand the excellence of liberty, than consideration of the mis [...]r [...]es of bondage; and nothing doth more discover the nature and advantages of Vertue, than the deformity and wretchedness of its opposit [...] Vices. The beau­ty and usefulness of light, is perceiv'd by the hideousness of black obscurity; and the sweetness of health, by the incommodities of sickness. For this cause, the Ministers of God, to teach us the true worth of his benefits, do frequently repre­sent to us the misery of that estate out of which he deliver'd us. Thus you [...]ee, the Prophets of the Old Testament did continually put the Israelites in mind of their once sad and pitiful estate in Egypt, under the tyranny of Phara [...]h. They would have them keep it in their eye, that so they might duly relish the red [...]mp­tion of GOD, and the sweetness of that liberty he had given them. Under the New Testament the Apostles are no less intentive to represent, at every turn, the extream hideousness of our original condition, for to make us acknowledg, so much the more, the grace that GOD hath shew'd us in his Son, by translating us out of the Kingdom of darkness, into his marvellous light. Thus S. Paul doth in the Text we have read; wherein, that the Colossians might be brought to a ful­ler comprehension of the inestimable excellency of the benefit they had receiv'd from GOD in JESUS CHRIST, when they were raised again with him in Bap­tism, by the faith of his efficacy, as he expressed in the foregoing Verse: He now lays before them the misery they were before engult'd in. When ye were dead in offences (saith he), and in the uncircumcision of your flesh, &c.

Now this discourse does also hit the mark he principally aim'd at in the whole dispute; which is, as you have often heard, to refute the pernicious error of those who accounted the observing of circumcision, and other Ceremonies of Moses, necessary for Christians. Sure all the profit they could pretend to by them, was either the remission of our sins, or the sanctification of our lives. But the Apostle doth here shew us, in few words, that we have both the one and the other of these two graces in JESUS CHRIST; The first, Since GOD hath freely for­given us all our offences in Him: The second, Since of being dead, as we were in our selves, He hath made us alive with him; whereby it is evident, that the Ceremonies of the Law are henceforth wholly useless to us. There is no need of the knife of Moses any longer. GOD, by the sole Gospel of his CHRIST, dying and risen again for us, the true Sword of Heaven, infinitely sharper than any of the [Page 252]Metals of Nature, hath cut off all the corruption of our flesh. He hath done much more yet. By the alone vertue of the same CHRIST, he hath rescued us from death, and animated, and made us alive. And as for the sins whereof we were guilty, he hath pardon'd us them all. His pure grace in JESUS CHRIST hath effectually fulfill'd whatsoever Moses's Law did promise or figure. You have had experience of it (saith the Apostle to the faithful at Coloss), you have seen and felt the efficacy of JESƲS CHRIST in your selves. Remember what you were, when you believed on him; and consider what you are, since you passed through his hands. Ye were dead, and ye are alive; ye were covered with crimes, and are fully absolv'd of them. Do not so assront your Deliverer, as to think, that ha­ving wrought so great Miracles by his own power alone, he does need the Ele­ments of the Law to finish his work in you; and that he cannot compleat, with­out Moses, what he so magnificently began and advanced without him. This, my Brethren, is the Apostle's express design, in these words.

We, who through the grace of GOD, are not troubled with the error of these false Teachers, which dyed, and was buried long ago; will consider this Text more generally, and view the whole extent it hath, for our edification and consolation, without insisting precisely upon that particular use for which it was first written to the Colossians; and that nothing in it may escape us, we will exa­mine, if GOD permit, the two heads which are proposed in it, distinctly one after another.

The first is, The estate we were in before the vocation of GOD in his Son; Ye were d [...]ad (saith the Apostle) in offences, and in the uncircumcision of your flesh.

The second is, The grace that GOD hath shewed us in JESUS CHRIST; He hath quickned you (saith he) together with Him, having freely forgiven you all your offences.

Here is, in sum, the map of our whole Redemption. The first part represents unto us our misery by Nature. And the second, our happiness under Grace. That is, the archrevement of the first and of the second Adam; the death into which the one had sunk us; and the life unto which the other hath raised us.

There's none so ignorant, but knows what life and death are. As life is the sweetest and dearest of all our good things; so death is the greatest and the last of all our evils. Accordingly you see, now prudent-Nature hath given Animals such an Instinct, as to use all the strength and skill they have, to preserve them­selves alive, and prevent their dying. Other evils take from us, each of them, but some part of our comforts. Death bereaves us of them all. Bondage deprives us of Liberty; Banishment, of our Countrey; Sickness afflicts our Bodies; Shame or Infamy our Souls; Pain troubleth our Senses; Poverty incommodateth our life. But there is no calamity so great, as not to leave us the use or enjoyment of some good, or at least of our selves. Death extinguishing our life, and by this means sapping and overthrowing the very foundation of our enjoyments, doth at the same time despoil us of all other good things altogether. Wherefore the holy Apostle, and the other sacred Writers, that they might represent the hide­ousness and misery of the condition of men, that are without the grace of GOD, do not call it simply a Bondage, a Banishment, a Sickness, a Disgrace, a Blindness, a Poverty, a Calamity, a Nakedness: They term it a Death; to signifie, that it is the utmost of all the evils that can betide our nature; that it is a privation, not of some good things only, but generally of all: so as no­thing remains either in the spirit, or in the senses, or in the body of these misera­ble creatures, that deserves to be called good. It's the term Isaiah makes use of, to express the estate of people, while they had no part in the Covenant of GOD: Light hath shined (saith he) upon them that dwell in the region of the shadow of death. Isa. 9.1. And the LORD JESUS puts us all in the same condition, before he hath called us; Joh. 5.25. The hour cometh (saith he) and already is, that the dead shall hear the voice of the Son of GOD, and they that hear it shall live. And without doubt it is to these kind of dead that he willed one of his Disciples to leave the care of burying their dead. Matt. 8.22. 1 Tim. 5.6. And you know what the Apostle says of that Widow who passeth her time in the pleasures of sin, That she is dead while she liveth. And our Saviour tells that [Page 253]person who led a wicked life, under a false reputation of piety, Rev. 3. [...]. Thou hast a name to live, but art dead. S. Paul, following the stile of the Holy Ghost, doth call them dead, who abiding in the ignorance that is natural to all men, do neither know GOD, nor his will: Ye were dead (saith he to the Ephesians, Eph. 2.1, [...] speaking of the time they spent in the darkness of Paganism) ye were dead in trespasses and sins. And a little after, putting himself in the same number, though he was otherwise a Jew, When we (saith he) were dead in our trespasses, GOD quickned us together with CHRIST; which are precisely the same terms that he here applies to the Colossi­ans, whose original condition was in effect the same with that of the Ephesians they being both the one, and the other of them, by birth Pagans.

I well know, that the men of the world, and generally they that have no part in the grace of GOD, do live, and are sensible, and go to and fro; they do de­sire, and fear, and hope, and exercise, in sum, all the actions in which life is ordi­narily made to consist. Yea, I confess, that to measure things by appearances, and the outside only, there are none that seem to live but they, filling the world with the noise of their actions and motions, while the faithful for the most part groan in some corner, or pass their days obscurely in the silence of retirement, without appearing, or making themselves seen; so as it may be said of them, in this re­spect, as the Apostle somewhere doth in another, 1 Cor. 1.28. that GOD hath chosen things that are not, to bring to nought things that are; the flesh no more accounting the faith­ful to be any thing, than if they neither lived, nor existed at all; and considering none but men of the world, when things that live, and indeed are, do come to be reckon'd up. But S. Paul himself clearly shews us, that he speaks not here of the privation of this kind of life, in as much as he saith not simply, that we were dead, but that we were dead in offences, and in the uncircumcision of our flesh. We must know therefore, that there are two kinds of life; the one carnal and natural, which consists in the exercise of natural actions and faculties, such as are common to us, partly with sensitive creatures, as drinking, eating, sleeping, and the like; partly with evil spirits, as sinning, offending GOD, and our Neighbour. The other sort of life is spiritual and divine, having for its principle the Image of GOD, and his Grace; and for its actions, the exercising of piety towards GOD, and charity towards our neighbour. Such a life as Adam's would have been, if he had persever'd in the innocence wherein he was created; and such as is the life of the holy Angels now in Heaven. To these two kinds of life do an­swer two kinds of death; the one natural, which is the separation of the soul from the body, and an abolition of the actions, and motions, and sensations, which the union of these two parts of our beeing doth produce in us. The other spiri­tual, which is nothing else but a privation of the Image of GOD, and of those good and holy faculties, and habitudes, and actions, wherewith it is accompanied. It's this second kind of death the Apostle intends here, when he saith, that we were dead in offences, and in the uncircumcision of our flesh. For the Holy Ghost, the true Judg and Estimator of things, doth count all those for dead, which have not the life of GOD, how full of life soever they be, in respect of earth and flesh. And truly for just cause. For if we consider the thing in the light of true reason, we shall find, that what men call life in them, is unworthy of that name; it being, to speak properly, meer death. For living, is right acting, and exercising of faculties suitable to one's nature, with such satisfaction and pleasure as he is capable of: So as the true life of man (for of him we speak) is nothing else but a continual exercise of good, and holy, and just actions, suitable to his true nature, and worthy of that immortal soul which was given him at the beginning, with such high contentment as must needs accompany the same. Now it is evi­dent, that those that are in the flesh, do do nothing like this. Instead of those ex­cellent and noble actions for which they were created, they do none but base and bad ones. Instead of meditating on GOD their Creator, and on heavenly and divine things, they dream on nothing but the flesh and the earth, unworthily wel­tring in these bogs with all the sense and understanding they have. Instead of lo­ving GOD above all, of adoring and serving him with all the strength of their soul, their whole will is set on creatures and vanity. And their Appetites, in­stead [Page 252]of being subject to right reason, do drag it into corruption and unrighte­ousness. Sure this universal disorder in actions and motions, is not, to say true, the life of a man; it's a depravation, and an overthrow of it, which deserves the name of Death, rather than of Life. As when a Clock is marr'd, and all its moti­ons put awry and confus'd, there's no longer the going of a Clock; though it still have the parts, it no longer doth the office; it hath only the name of a Clock, not the truth. So is it with Man; he hath still the broken remainders, and ruins of his primitive nature; but the pieces being confus'd, and the wheels crush'd to­gether, and all motions disorderly, he hath no longer the true life thereof, he hath but a false and deceivable image of it. Again, acting in this horrible confusion, it cannot be, that he should have that pure and calm contentment, without which his life is not life. He must of necessity be always in doubt, in distrust, in fear, and disquietness; and at last fall under those just executions which this disorder doth deserve; that is, into that eternal death which is the wages of sin. And though he doth not yet suffer this final infelicity, while he is on earth; nevertheless, be­cause it is infallibly his portion, and will eftsoons assuredly betide him, we are to count him even at present a dead man; and look on him, as on a Malefactor, that is on the point of being condemned and executed. For though he in the mean time doth live and breathe, yet we stick not to say, that such a one is a lost man, be­cause his punishment is certain. Thus you see it is very justly, that the Apostle rec­kons all those to be dead, who are without the grace of GOD, forasmuch as they do none of the actions of true life; and eternal death is unavoidable to them, while they are in this estate.

But the Apostle's words do signifie somewhat more yet. For to be dead, is not simply to be without exercising the actions of life; it is an having lost the principles of life, and a being incapable of doing the actions thereof. You call him a dead man, not who is simply without action, and doth not exercise sen­sation or motion (for they that are asleep, or in a swoon, are verily in that con­dition, yet are not dead); but him, who cannot any longer act, nor feel, nor move; and with action, hath lost the faculty or power of it. Sure then, since the Apostle saith, that carnal men are dead; he means, not only that they are with­out the operations, and motions, and sentiments of true life; but that moreover they lye destitute of the faculty and power to act them. Himself teacheth it us expresly elsewhere. For as to their understanding, which is the foremost and the ruling guide of all actions properly humane, he saith not simply, that it doth not comprehend the things of GOD; but moreover, that it cannot discern them. The natural man (saith he) comprehends not the things of the Spirit of GOD, 1 Cor. 2.14. for they are foolishness unto him; neither can he understand them, forasmuch as they are spiritually discerned. And as for the Affections, which are another principle of human acti­ons, he affirms likewise somewhere, that the affection of the flesh is enmity against GOD; Rom. 8.7. John 5.44. that it is not subject to the law of GOD, nor indeed can be. Our Saviour also saith of such as are in this miserable estate, that they cannot believe; and one of his Prophets had said long before, Jer. 6.10. & 13.23. that the ear of that people was uncircumcised; and that they could not understand; and in general, that they could no more do any good, than the Ethiopian change his skin, or the Leopard his spots.

But the Apostle here doth further shew us the quality and the cause of this death under which we lay before the LORD did call us; Ye were dead (saith he) in of­fences (that is, Eph. 2.1. in your sins, as he expresly adds in the Epistle to the Ephesians) and in the uncircumcision of your flesh. I acknowledg, this word is sometimes taken in the Scripture for the external condition of the Gentiles; and circumcision, on the contrary, for the state of the Jews; whence it comes, that these two terms are used to signifie, one of them the Gentiles, and the other the Jews; as when the Apostle saith elsewhere, that the preaching of the Gospel to the uncircumcision was committed unto him; and the circumcision unto Peter; that is, he receiv'd the charge of publishing the Gospel to the Gentiles, and S. Peter to the Jews. I confess also, that these Colessians to whom he writes, were by birth Gentiles; so as it may be said of them, that they were dead in that miserable heathenish estate they were some­time in. Yet I do not think that this is intended by the Apostle in this place. For [Page 253]in that case, it would have been sufficient to say simply, when ye were dead in uncir­cumcision, i. e. in Paganism; and there would have been no need to add, as he doth, in the uncircumcision of your flesh. Besides, it is evident, it seems, that he ma­keth here a secret opposition between that uncircumcision whereof he speaks, and that circumcision which the Colossians had received from the hand of JESUS CHRIST, whereof he spake immediately before, saying, that in JESƲS CHRIST they had been circumcised with a circumcision not made with hand, by putting off the body of the sins of the flesh. Therefore as by circumcision in that passage, a spiritual and mystical cutting off was signified; so in the Text, the Apostle takes the word un­circumcision mystically, and not literally; for the internal corruption of our na­ture, and (as he express'd it afore) for the body of the sins of the flesh; not simply, for the external condition and mark of Paganism. Ye were dead in the uncircumcision of your flesh; that is, in the corruption of your flesh; precisely in the same sense that Moses meant, when he commanded the Israelites to circumcise the foreskin of their heart, that is, to cut off the vices and corruption of their hearts. This mystical uncircumcision of the flesh, is nothing else but the depravedness of our nature; the vices, and perverse habi­tudes and qualities which have seiz'd on all its faculties; the blindness, error, and folly of the understanding; the disorder of the will, and its adherence unto va­nity, and false good things; the rebelliousness of the appetites, and lusts [...] [...]int­ed with gall, and bitterest poyson. This is properly the princip [...] wherewith we all were struck before the vocation of GOD. This is the cursed [...] from which it springs up in us. In the stirrings and motions of this hateful source, which boils incessantly in us, and casts up filth continually, doth this spiritual death consist. And I confess, in this respect, there is a difference between the con­dition of the dead, commonly so called; and the condition of these spiritually dead, whom the Apostle speaks of. For the former, as they do no good, so neither do they any evil. Their faculties are equally disabled to the one, and the other. Whereas these spiritually dead men, have lost sense and motion, only in reference to that which is good. They have both quick enough, but it is only in reference to evil. They understand, they love, they desire, but altogether oppositely to good; their thoughts and affections being full of error, extravagancy, and malignity. As for true good, they neither comprehend it, nor discern it, nor love it any more than [...] they had neither understanding, nor will at all. Whence it follows, that whereas the deadness, the insensibility, and unmovableness of other dead, is an in­nocent misery, deserving our pity, and not our hate; these mens, on the contrary, is an evil infinitely culpable, and doth merit, not compassion, but abhorrence and execration, from every reasonable creature. For that they neither do, nor can love GOD, doth not proceed from their being destitute of natural faculties of under­standing and loving, but from a strong and obstinate rebelliousness of those fa­culties; and from that invincible passion which carrieth them to evil; John 5.44. as our Sa­viour shews us, when he saith unto the Jews, How can you believe, seeing that you seek honour one of another, and seek not the honour which comes of GOD alone? An evi­dent sign, that these wretched people's impotency to believe, did come from no­thing but their impiety, their stiff and inflexible aversion from the glory of GOD, and that ardent and invincible affection they had for vanity, and their own glory.

See then, beloved Brethren, what the condition of all men is, before the LORD doth effectually call them unto the grace of his Son. Where now are they, that pretend they have the power of a free determination, and a will equally capable of good and evil? that do hereupon contest, they can either convert them them­selves unto GOD (as said the Pelagians of old); or at least prepare themselves for conversion, and dispose themselves for grace; as the greater part of the Doctors of Rome, and with them some others also, do maintain at this day? The Apostle blasteth all this pride in one word, when he saith, that we were dead in our sins, and in the uncircumcision of our flesh. If a dead man be able to make himself alive, or to prepare himself for the reception of life, by any actions that come from him, I will yeeld, that the error of these men is not incompatible with the Doctrine of S. Paul. But since common sense assureth us, that the dead are depriv'd not of [Page 254]the actions alone, but also of the power of life; and that there is nothing but a supernatural action of GOD, that is able to restore them to the society of the li­ving, so as they can contribute nothing thereto themselves; we must needs either charge a falsh [...]od upon the Apostle, who saith, that before Grace, we are dead in our sins; or confess, in consequence of his Doctrine, that men neither have, nor can have of themselves, any action or disposition unto spiritual life; and that the power of the hand of GOD, working supernaturally in them by his grace, is the only strength that raiseth them up out of this miserable state If their will be free, it is free to evil only; which it embraceth and followeth most freely (I confess), that is, most voluntarily, and without any constraint, taking all its delight therein. If their understanding do act, it is for error, which it doth conceive, and most ob­stinately embrace. But as for the life of GOD, they have not liberty, or light for it any more, John 6.44. and 8.36. than if they had neither will nor understanding at all; according to that which our Saviour hath taught us, saying, No man can come to me, except the Father, who hath sent me, draw him: and again, If the Son make you free, you shall be free indeed. Without this, a man can have neither life nor liberty.

The Apostle clearly sheweth it, when having represented the death, wherein we were, he adds, in the second part of our Text, that God hath quickned us toge­ther with CHRIST, having freely pardoned us all our offences. For there is no doubt, but we must refer this action unto GOD, of whom he just before was saying, that He raised JESƲS CHRIST from the dead. It is therefore the same GOD, who raised up the chief Shepherd from the dead, that doth also make alive his faithful flock, bringing them our of that spiritual and eternal death into which we are naturally sunk; and putting them into a celestial and immortal life. As there is none but He, that could inspire and quicken that dust of which He formed us at first; so there is again none but He, that can expel out of our flesh that death which hath seized on it, and restore that life which sin hath extinguish'd in us. Both the one and the other vivification is the work of His hand alone. Yet to say, as truth is, it is needful for Him to put forth more might in the second of them, than He did in the first. For if that handful of earth of which He created Adam, had no dispo­sition at all to that form and life which He put in it; yet at least it had no re­pugnancy thereto; whereas besides that He now findeth in us no disposition to an heavenly life, He meets with (over and above) resistance and contrariety; a spirit of rebellion a [...]mating the whole mass of our flesh, which He must necessarily cast out, that celestial life may be infused. Now as that Death, in which we lay, doth comprehend two things; namely first, the corruption of a nature destitute of all just and rational apprehensions and motions; and secondly, the guilt of sin, and an oblig [...]tion to eternal punishment: In like manner that life to which GOD cal­leth us by his grace, doth consist in two particulars; first, a restauration of His Image in us, by the infusion of principles and faculties of true life; and se­condly, the remission of our sins. The Apostle here doth briefly speak of them both; of the first, in saying, that GOD hath quickned us together with CHRIST: of the second, in adding, that he hath freely pardoned us all our sins.

For the first, GOD hath quickned us, in that, delivering us from the death we were under, he hath put into us, by the grace of his Spirit, the principles of an heavenly life, and formed in our breasts new hearts, hearts illuminated with a new light, to wit, the good knowledg of his Truth, and of the mysteries of his will. Then in the second place, by the virtue of this Divine flame, he enkindleth in our souls the love of his most excellent Majesty, charity towards our neighbour, u [...]ection for just and honest things, zeal for his glory, abhorrence and hatred of sin, and in a word, sanctification, and all the virtues which it comprehendeth, that are the sproutings and productions of this second, celestial, and happy life, which in his great mercy he conferreth on us. From this new nature, as from a blessed root, do issue good and holy actions, prayer, worshipping of GOD, frequent me­ditation, and reading of his word, extasies of love to him, travels for his glory, sufferings for his Name sake, relieving, instructing, assisting of our Neighbour, and such others that are as it were the flowers and fruits; in the production whereof, that life, which GOD hath given us in his Son, doth properly consist. [Page 255]It's the same thing that the Apostle elsewhere compriseth in few words, saying, Eph. 2.10. and 4.24. that we are the workmanship of GOD, being created in JESƲS CHRIST unto good works, which GOD hath prepared, that we should walk in them. And again in another place, that our new man (that is, the second nature, which he formeth in us, when he quickneth us by his grace) is created after GOD in true righteousness and holiness. The holy Spirit being rich and magnificent in its expressions, doth explain this admirable and blessed operation of the grace of GOD in us, by divers terms, ta­ken from different resemblances, but all amounting to the same sense. For to set it forth, it saith not only, as here, that GOD hath quickned us; but also, Eph. 2.10. 1 Pet. 1.3. Ezek. 36.26. Jer. 31.33. Rom. 11 23. Col. 1.13. 1 Cor 3.6. Acts 16.4. Phil. 2.13. that He hath created us; and in another place, that He hath begotten us again; the same is meant when it saith, that GOD taketh out of us our hearts of stone, and gives us hearts of flesh, in which he writes his laws: that He reneweth us, and formeth us into new creatures, or new men; that He graffeth us by his power into the true olive: that He translateth us out of the kingdom of darkness, into his marvellous light: that it's He who giveth encrease, the Ministers of the Word being nothing: that He openeth our hearts, and worketh in us effectually both to will and to do of his good pleasure: and other like phrases which are found here and there in the Scriptures.

But the Apostle addeth here, that GOD hath thus quickned us together with CHRIST; shewing us, by these words, the cause and the manner of our vivisi­cation; namely, that it was effected in JESUS CHRIST, and with Him, and by Him. For as that death which we heretofore bore in our selves, doth come from Adam, the stock and original of our carnal beeing, who by destroying himself, de­stroyed us also with him; and corrupting his own nature, corrupted ours like­wise; so as it is in him and from him that we inherit this misery: in like manner, on the contrary, that life which we have now receiv'd from GOD, doth come from JESUS CHRIST, the stock and root of the new nature; who raising up himself unto life, raised us up also, according to what the Apostle saith elsewhere, viz. that as all dye in Adam, so likewise in JESƲS CHRIST are all made alive. But this assertion of his here, that GOD hath quickned us together with CHRIST, 1 Cor. 15.22. doth particularly refer to his resurrection; as if GOD, in restoring him to that glori­ous life, which he receiv'd at his issuing out of the Sepulcher, had at the same time given us also part therein. And he speaks in this manner, for two reasons principally. The first is, because it was then, that JESUS CHRIST brought to light that blessed life whereof we have been made partakers; and from him, as from its source, hath it been derived unto us; so as that same time was the day of our new birth as well as his. For if he had not been made alive, no more should we have ever been. Not but that the Father all had the might and power that was necessary to give us life again. But his Justice could not have suffer'd him to give life to any of the sons of men, if their Surety and Mediator had abode under death. The second reason is, That he being our Head, and we his Members; he our Pattern, and we Copies, drawn (if I may so say) from his Original; when GOD raised him, he re-enliven'd us also by the same means; since by this action he obliged himself to vivifie us likewise; it being evident, that without this, we should not have that conformity with our Head, to which he predestinated us. Not to mention, for the present, the efficacy this Resurrection hath, to form in us faith, and hope, and love of glorious immortality, which are the principles of that new life that GOD doth put into us by his Spirit; as we intimated in the exposition of the precedent Verse.

There remains now the other part of this blessed life which GOD giveth us in his Son, namely, the remission of our sins. S. Paul sets it before us here, when he saith, that GOD hath freely pardoned us all our sins. For the Spirit of Sanctifica­tion, which is as the soul of that new life he createth in our hearts, doth indeed turn away our affections from vice, and obstruct our committing of unjust, un­godly, and impure actions, wherein we wallowed afore. Yet this respecteth on­ly the present and the future; and if there were no more, the guilt of sins com­mitted in time past, during our spiritual deadness, would nevertheless remain in its strength; it being clear, that though the act of sin be past, the faultiness wherewith it commaculates him who committeth it, goes not off so soon. It [Page 256]subsists still, both in the conscience of the sinner, if he have any; and in the regi­sters of the Justice of the Supream Judg of the World, binding over the sinner unto punishment. Whence it follows, that supposing a man be perfectly cured of vicious habits and inclinations, yet would he nevertheless be faulty, by reason of his fore-passed sins; and consequently liable, upon this account, unto the curse; with which, and the terrors that precede it, true life is so incompatible, that it is not imaginable a man in such a state could ever resolve to serve GOD freely and sin­cerely. Therefore GOD, that he may throughly quicken us, doth not only deliver us from the tyranny of vice, and of the flesh, by that Princely Spirit which he poureth into our inward parts; but moreover pardoneth us all the sins whereof we are guilty; and it seems in very deed, if we do accurately observe the mo­ments of his action in us, that it's there he does begin, first remitting our for­mer offences, to the end that the sense of this goodness of His, may cause us to love him, and encline us to obey him, and conform our selves with all our might unto his holy will.

The Apostle attributeth unto this remission, two remarkable qualities. One, that GOD forgiveth us all our offences; that is, doth not impute to us any of our sins, either in whole, or in part; but treateth us, as if we had committed none at all. Another is, that he doth it freely, and of meer grace (for so doth the word [giving] used here in the Original, properly signifie; as our Translation hath well express'd, by rendring, He hath freely forgiven us). The Scripture tells us not of any other kind of pardon. For as to that which our Adversaries do as­sert, to wit, whereby the fault is remitted, but the punishment exacted either in whole, or in part; or is bought out with the payment of our own satisfactions, or the satisfactions of others; it's a figment of their own Schools, of which the Holy Ghost says nothing any where; but represents unto us all that remission which GOD gives the faithful, either at the beginning, or in the progress of their regeneration, as an entire pardon, and purely gratuitous. As for that satisfaction, by which our LORD and Saviour obtained it for us, it is so far from any way dimi­nishing, that it does infinitely exalt the bounty of GOD towards us, since that he so loved us, as that he might pardon our faults with the consent of his Justice, he would have his only Son to shed his precious blood for the contenting thereof. This is that we had to deliver upon this Text of the Apostle's.

Dear Brethren, Let us hold fast what it hath taught us of the condition that all men are naturally in, before GOD calleth them to his grace. Let not their outward appearance deceive you, nor the pleasures of their flesh, nor the splendor of their pretended virtues, either civil or moral. All this is but a false image of life, covering a carkass that's stinking, and abominable before GOD. Make ac­count that they are dead; and that if they walk, it is not a true principle of life, but sin the poyson of life, which doth animate them, and set them on working. The issue will one day clear it to us all; when the just judgment of GOD, having stript them of that fallacious disguise which now hideth the hideousness of their na­ture, shall shew it before Heaven and Earth, and make us plainly see, that they were but Sepulchers, whited without, and full of filth and infection within; and cast them, thereupon, into that wretched and eternal death, which is prepared for them with the Devil and his Angels. Bless we GOD, who hath deliver'd us from this perdition by his great mercy; and hate we sin, and the corruption of the flesh, which had involv'd us in it. Look we on them as pests and poysons that destroy our life; and reckon we, that we have liv'd no more time than what hath been ex­empted from our serving of them. You deceive your self, Worldling, who count the days of your unclean pleasures, or your vain honours, the best part of your life. To say plainly, it was the time of your being dead, and not of your being alive. After so many years, as you have tumbled up and down the earth, you have not yet liv'd a moment. You have all along been in a state of death. And they that write upon your Tombs, that you liv'd so many years, and died such a day, do grosly err. You did not live, when you offended GOD and your Neighbour; or lost your time in the filth of your infamous delights. And on the day that you shall quit the earth, you will not cease to live (for to say true, you never liv'd); but [Page 257]from one kind of death, you will pass into another; from the death of sin, to a death of torment. Christians, if you love life, and hate horror at death, re­nounce sin, and mortifie your flesh. You cannot live, except it dye. Put in exer­cise that noble life which the LORD hath given you in his Son. Act according to the Principles which he hath put into you by his Spirit; and lay forth conti­nually in good and holy works, the Graces wherewith he hath vested you. Faith­fully love and serve him. Let your minds meditate on nothing beside him, your hearts desire none but him, your tongues speak only of him. Let the contempla­tion of the wonders of his love, and the hopes of his glory, be the whole food of your souls. Respect those men in whom you see his Image shine. Affect them, and serve them for his sake, looking upon their lives, their estates, their honour, their bodies, and souls, as sacred and inviolable things. Endeavour to enrich them by communicating of your prosperities unto them. Offend no man. Do good to all. Let your charity and your innocence be conspicuous in the sight of GOD and Man. Faithful Brethren, This is that life, truly worthy to be called life, which GOD doth reward for the present with a joy and contentment of Conscience, that's a thousand times more sweet and savoury, than any of the vain delights of the world; and which he will crown one day with that glorious Immortality he hath promised. It's for this that he hath vouchsafed to forgive us freely all our offences, all those so many horrible Crimes which had merited Hell-fire; and is still ready to pardon all the sins we have committed since. This so great and ad­mirable loving-kindness of his tendeth only to withdraw us from sin, and oblige us to love and revere so good a GOD. It's for the self-same end that he hath rai­sed up his Son from the dead, and enliven'd us with him, giving us faith, hope, and charity, the principles of a new life, even that henceforth renouncing sin, and the flesh, and turning our hearts towards Heaven, where our treasure and our glory is, we might live soberly, righteously, and godly in the present world, looking for the blessed hope and appearing of the glory of our great GOD, and Saviour JE­SUS CHRIST. Amen.

The Twenty-fifth SERMON.

DEar Brethren, That remission of sins which GOD giveth to all those who believe in his Gospel, is in truth, of it self, a great and inesti­mable grace. For who seeth not, but that it was an effect of a transcen­dent goodness in GOD, to be willing to pardon such persons as had mor­tally offended him; and consent to their happiness, who had obliged him, by their feloniousness and ingratitude, to make them eternally miserable? But the manner in which he hath pardoned us, and the price that our grace hath cost him, doth infinitely heighten the wonder of this benefit of his. For he hath not forgiven us our sins, by a single act of his will, as a Creditor remitteth a Debt to his Debtor; because such a man having absolute power to dispose of his Estate, in favour of whom he pleaseth, it is sufficient, for his doing of such a kindness, that he will do it. With GOD it was not so, in the present affair. His Justice, and the majesty of his Laws, were concern'd in the favour he would shew us, and for­med an opposition against it, with-holding and staying the motion of his Clemen­cy towards us; so as his own sanctity permitting him not to despise the voice of Reason, and the rights of Justice, for any one's sake whosoever, the will he had to pardon us, was not sufficient alone, to bring it to effect. And here it was, that his love to us did shew it self admirable, and truly divine. For seeing that sin could not be forgiven us, without satisfying that Justice which we had violated; and on the other hand, that this inexorable Justice could not be satisfied, but by the Cross of his only Son; this good and merciful LORD did so affect our bliss, that to take away the legal impediments which Justice laid in against it, he resolved to deliver up his Son to that cruel and shameful death; as our Saviour himself hath declared in the Gospel, John 3.16. saying, that God so loved the world, as he gave his only begot­ten Son, that whosoever believeth in him should not perish, but have eternal life. Here then properly is the highest pitch of this wonder, which doth justly ravish men and Angels; that the pardon of our sins, which GOD hath given us, was bought at the price of the death of his only beloved Son. And in truth, our consciences could not have been assured of his grace without the same; Nature having plant­ed in our hearts so quick a sense of the right that GOD hath against sins, as we could not put an entire confidence in his mercy, until we might know, that his Justice was contented and dis-interessed. Therefore the holy Apostle, having re­presented to the faithful at Coloss, in the precedent Verse, the great favour that GOD had shewed them, in the free forgiving of their offences, doth now adjoin the foundation of this remission, and the means by which it had been obtained. He [Page 259]hath forgiven you; having effaced (saith he) the obligation which was against us, that lay in ordinances, and was contrary to us, and which he hath entirely abolished, having fast­ned it to the cross. By this consideration he giveth them to see the greatness of this benefit of GOD; and doth assure their consciences against all the doubts that the rigour of the Law might raise in them; and particularly, against the contendings of those false Teachers who would make them believe, that the grace of JESUS CHRIST was not sufficient for their salvation, except they did moreover submit to observe the ceremonies of Moses. This shall be, by the will of GOD, the sub­ject of this Exercise, and for the giving you a full understanding of this Text, we will consider two things in it.

First, What this obligation is, whereof he speaks, that lay in Ordinances, and was contrary to us. And

Secondly, How GOD did efface it, abolish it, and fasten it to the Cross of His Son.

It's a similitude very ordinary in Scripture, to liken Sin unto a Debt; whence comes that phrase, which is so common in the language of GOD, and of the Church, of the remitting or acquitting of sin, for the pardoning of it. Our Saviour us'd it, in the prayer he gave us, where the petition for the pardon of our sins, is conceiv'd in these words in the Gospel of S. Matthew, Acquit us our debts, Mat. 6.12. Luke 11.4. as we also acquit them to our debtors; that is to say (as S. Luke hath interpreted it), Forgive us our sins, as we forgive them that owe us, or that have offended us. This form of speech was so ordinary among the Chaldees and Syrians, that they put the word Debtor for Sinner, or a guilty person, as appears by the ancient Chaldee-Paraphrase upon the Psalms, which saith, Psal. 1.1. Blessed is the man that standeth not in the way of deb­tors, instead of saying, sinners; as the Hebrew Text of the first Psalm doth import. And our LORD used the same word in this sense, when upon speech of certain Galileans, whose blood Pilate had cruelly mingled with their sacrifices, he saith, Think you that they were more debtors than other Galileans? that is, more culpable, Luke 13.4. as the French hath it. Thus also must we take it in that tradition of the Scribes and Pharisees, reported by S. Matthew; He that hath sworn by the gift which is upon the altar, he oweth, or is a debtor; that is, he sinneth, or is culpable. The reason of this Metaphor is founded upon the resemblance of the things themselves, debt and sin having some conformity. For as the one obligeth the debtor unto payment, the other obligeth the sinner unto punishment. And as a debt doth give the Creditor a certain power over his Debtor; in like manner doth sin give unto GOD, or un­to the Magistrate, over the offendor. For he hath a just power to punish the sin­ner, as a Creditor hath to make his Debtor pay; though otherways, as we said not long since, there be some difference between the powers of the one, and the other: publick Justice being concern'd in the punishing of an offender; whereas in a debtor's making payment, it is not so; whence it comes, that debts may re­main unpaid, if the private person, to whom they are due, be pleased to remit them: whereas Justice doth not leave a sin unpunished, though the offended par­ty doth quit his interest to the offender. And this difference is seen in human af­fairs; where you know, that for the exempting of a Criminal from punishment, it is not enough he do content his Adversary, except the Prince, who is Guardian of the Law, and the Conservator of publike Justice, do give him an abolition of his crime. But setting aside this difference, there is in other respects such an analogy between a debt, and sin, as the name of the one is justly applied to signifie the other. This similitude is the cause that S. Paul here gives the name of an [Obligation] to the Law, or Testament of Moses.

The word he makes use of in the Original, doth signifie generally any acknow­ledgment written, or at least signed with our hand, by which we confess our selves to owe a man such or such a sum; and oblige our selves to pay him it at such time, and in such manner, as we have agreed upon. Such are those which be commonly called Bills and Schedules. But because of all Contracts of this kind, an Obligation that passeth before Notaries with certain solemn forms, is the most juridical, the French Bible hath made use of the name thereof in particular. An obligation then in Civil matters, is a Creditor's Title, and an evidence of the power he hath upon [Page 260]his Debtor, to convince him of his debt, and compel him to make payment, if he do refuse. It's an authentick testimony of his owing such a sum, which condemns him to pay, and makes his body and goods liable in this behalf unto his Credi­tor. Whence it appears, that this Obligation whereof the Apostle speaks in the Text, is the instrument of our condemnation, and an authentick declaration and demonstration of our sin, which gives valid testimony that we are guilty, and sub­jecteth us by this means to the avenging Justice of GOD, giving him a clear and undisputable right to prosecute and punish us. All agree, that the word Obliga­tion must be so taken in this passage of the Apostle. But when question is of founding the bottom, and of determining what properly and precisely the thing is, to which this quality agreeth, and whereunto S. Paul's meaning was to give it, there is found some difference among Expositors; some conceiving it one par­ticular, and others another. I will not stay to report their several opinions, it be­ing no way necessary for your edification. I will content my self with represent­ing to you that sense which I account the truest, and which hath likewise been follow'd by divers eminent servants of GOD. I say then, that this Obligation, whereof the Apostle speaketh, is no other thing than the old Law, given in time past to the Israelites by the Ministry of Moses, and of them accepted at Mount Si­nai. This appears, first, from S. Paul's saying, that this obligation lay in ordinances. For every one knows, that this doth properly belong to the Law of Moses, which consisted in a great many moral, ceremonial, and political Ordinances. The Jews, who are very exact and scrupulous in such matters, reckon them up to Six hundred; R. Moses ben Majm. and their learned'st Authors divide them into fourteen Classes or ranks. The whole body of these Ordinances is precisely the Law of Moses; so as it is evident, 'tis this Law the Apostle means; since he saith, that what he meaneth, lay in ordinances. He thus explains it himself, in a passage that hath great alliance with the Text in hand; where speaking of the re-uniting of the Gentiles with the Jews into one only people, done by our LORD JESUS CHRIST; he saith, that he abolished the enmity in his flesh, to wit, (saith he) the law of commandments, which lay in ordinances; where it is evident, that he signifies the Law of Moses, both by those express words, the law of commandments; and also by the nature of the thing it self; it being certain, that this enmity of the Jews and Gentiles (that is, the thing which separated them before our Saviour's dispensation) was nought else but the Mosaical Law, which the one of them had, and the other had not. The same appears again clearly, from that conclusion which the Apostle inferrs from this Doctrine, in the sixteenth, and the following Verses of this Chapter. For from his position here, namely, That the obligation which is in ordinances hath been effaced; he concludeth, that none ought to condemn us in eating, or in drinking, or in distinguishing of a Festival, or of a new Moon, or of Sabbaths; and again, that it is impertinent for any to burthen us with ordinances, such as are, Eat not, Col. 2.21. tast not, touch not. Now every one seeth, that these ordinances do make up a part of the Law of Moses. Certainly then, it's that Law he doth mean here, be­cause otherwise it would not follow, from the abolishing of our obligation, that we are no longer subject to such things.

But the truth of this interpretation will be fully perceived by an exposition of the Apostle's own words themselves, there being no other subject but the Mosai­cal Law, to which all the circumstances and qualities he here attributes to it, do properly agree. First, He termeth it, an obligation against us. Secondly, He saith, that it lay in ordinances. In the third place, he addeth, that it was contrary to us. And finally, in the fourth and last place, he saith, that it hath been effaced, abolish­ed, and fastned to the cross; things these, which cannot, all of them together, be verified of any other subject. First, The Law of Moses was an obligation against such as liv'd under its dispensation; that is (as we have explained it), an evi­dence and [...]alible argument of their sin, and of the just power that GOD had to condem them unto punishment. For the Law of Moses proclaiming aloud, that all such as failed to observe any one of its ordinances, are accursed; it is manifest, that they all who accepted it for the terms of their Covenant with GOD, did by the same pass condemnatory sentence on themselves, and submit to the curse; both [Page 261]the conscience of each one in particular, and the common experience of all in general; shewing, that there was not a man who punctually observed all things written in the Law. And as he that passeth an obligation to his Creditor, doth condemn himself to make payment; and if he fail therein, doth make his goods, and sometimes his very person, liable unto him; in like manner, they that receiv'd the Law, and sign'd it (if I may so say) after they had heard and understood it; these, I say, condemned themselves unto the curse of GOD, and did put their persons, and all their goods, into the hands of Divine Justice; since it is clear, that none of them did ever fully satisfie all the clauses which that Contract doth con­tain. Therefore as a Bond given by a Debtor to his Creditor in acknowledgment of what he ows him, is an obligation, which makes it clearly appear, that he is re­sponsible to him, and deprives him of all excuse, and leaves him no defence to th [...] contrary: So the Law of Moses is an authentick obligation, which demonstrates, and invincibly proves, that the sinner is guilty, and liable to the avenging Justice of GOD, without having any considerable means left him to defend himself from that punishment; which it ordaineth for all such as violate its commands. As for the ceremonies, I grant, they promised, in appearance, some satisfying of the Ju­stice of GOD, and some expiation of sin, inasmuch as they prefigured the myste­ries of CHRIST who was to come. But at the bottom, and in themselves, they contained no such thing in effect. On the contrary, they were so many obligations upon a sinner, openly testifying, that he stood obnoxious to the Justice of GOD. For the aspersions, and purifications that were made by washing, or pouring water upon men, did evidently shew, that such as receiv'd them, were defiled and un­clean. And Circumcision was a publick confession of the impurity of our nature, which did declare that it needed to be cut or retrenched. And they that offer'd Beasts to be slain for sacrifices, did by that very act acknowledg they had deser­ved death. Those that observ'd the Fasts, and other mortifications of the Law, did protest they were unworthy to use the Creatures of GOD. And thus it was in the rest of their Ceremonies. All their devotions of this nature were either images of the punishment they deserved, or an avouchment of their guiltiness, and so many proofs and convictions of their sin. For to imagine, that these car­nal Ceremonies did truly expiate their offences, was not possible for them to do; both by reason of the absurdity and extravagancy of the thing it self; and also for that GOD had a thousand times advertised them of the contrary, by the mouth of his Prophets.

So you see, in my opinion, clearly, how all the Law of Moses was no other than an obligation against us, an instrument of our condemnation, an evidence of our sin, and a justification of our punishment. Wherefore the Apostle elsewhere cal­leth it, in the same sense, and for the same reason, the ministration of death, 2 Cor. 3.7, 9. and of con­demnation; because, in effect, it did properly serve only to form, and prosecute, and finish the sinners arraignment; as affording full demonstration both of his guilt, and of the penalty due to him; giving in evidence concerning his crimes, and ma­king known the Justice of GOD in judging and punishing him. And hereto must be refer'd what he elsewhere notifies, namely, Rom. 3 7. Gd. 3 1 [...]. Rom. 7. [...]. that by the law was given the know­ledg of sin; and that it was added because of transgression; and again, that without the law he had not known sin.

As for what the Apostle addeth here in the second place, That this obligation of which he speaks, doth lye in Ordinances, we have touched at it already, and refer­red it to that large multitude of Commandments wherein it consisteth. For I do not see, that any thing doth oblige us to restrain this clause to the Ordin [...]s of the Ceremonial Law, as some do. It comprehendeth generally all that the Law Ordains, of what kind or rank soever it be. And it seems to me, that the Apo­stle's scope and aim doth so require: For he urgeth, GOD's having [...]bolish'd that obligation which consisted in Ordinances, to prove, that he hath freely p [...]doned our offences, which he had been saying. Why? and how [...]? Because (saith he [...], or inasmuch as he hath cancell'd, by the cross of his Son, the obligation that was against us, Verily it seemeth, that this reason will be beside the purpose, if the obligation that was made void, were not that of the whole Law; as the offences which have [Page 260]been forgiven us, in consequence of the abolishing of this obligation, are generally all sins committed against any part of the Law whichsoever, and not only trans­gr [...]ssions of the Ceremonial Ordinances. And whereas the Apostle, in the follow­ing Verses, doth argue from this Doctrine against the Ceremonies only; who know­eth not, that it is ordinary to reason from the whole, unto one of the parts? As when elsewhere, in the Epistle to the Galatians, having laid it down in general, that the Law of M [...]ses cannot at all justifie us; he thence inferreth against the se­ducers, that by c [...]nsequence, neither circumcision nor the other ceremonies can have this virtue: just as in this place having setled this principle, that the Mo­saick Law was abolish'd by the Cross of our Saviour; he afterwards doth with reason thence conclude, that we are no longer obliged to its ancient Cere­moni [...]s.

But the Apostle saith, in the third place, that this obligation whereof he speaks was contrary to us. This, as you see, doth also suit well with the Law. Of it self I confess, it is good, and holy, and prontable, and salutiferous unto man, as that that would lead him unto [...]e: But it is become contrary to us, through cause of sin, whereof we are all guilty. For it serves to convict us of it; as an Obligati­on, which being produc'd in judgment, stops the mouth of an unfaithful Debtor. It is as it were our Adversary, that impleadeth us, and lays open our crimes, and brings upon us that condemnation to which we have submitted, in accepting and signing it. And as for its Ceremonies, besides that they witnessed the sin of those who practis'd them, as we have said; they were also contrary to us in another kind; even as putting a new yoak upon us, which through their vast multitude and diversity was heavy and unsupportable. Y [...]t it must be observed, that this seems not to be proper [...]y the thing which the Apostle intends here; the word he makes use of in the Original, [...]. signifying, that this obligation was not simply con­trary to us, but contrary in some sort. I think then, that by this word he pre­vents an Objection that might be made him. For though the Law, might some one say, be an obligation against us; yet is it nevertheless useful, since it sheweth us our sin and misery; and by that means, forceth us to have recourse to the mer­cy of GOD, that we may seek our salvation in his Grace alone; which was in ef­fect the true end for which GOD gave it to the Israelites. The Apostle granting this as a truth doth affirm, That this obligation was notwithstanding, in some fort, contrary to us. For first, It telling us only of obeying, or being punished, and thundering out on all hands that dreadful voice, Cursed is every one that conti­nu [...]th not in all things written in the law, to do them; did darken the clearness of the grace of GOD, and perplex poor sinners, filling them with affrightments, and hind [...]ing them from full discerning of the clemency and mercy of the LORD. Then [...]g in it aggravated their pains by its ceremonies; the true scope of which, it was at that time very difficult to comprehend aright. And lastly, It shut the gate of the House of GOD against the Gentiles, of whose number the Colossians were; it being as an enterclose, that separated them from his people, and conse­quently cloigned them from his grace and p [...]rdon, which he giveth not to any but such as are in his Covenant. If therefore it were not absolutely contrary to us, yet it cannot however be denied, but that it was so in some sort.

In fine, the Apostle saith, that this obligation which was against us, hath been effaced, and entirely abolished, and fastned to the Cross; which also agreeth very p [...]per'y to the Law of Moses, of which S. Paul teacheth constantly ev ry where, that it was disannulled and abrogated by the death of the LORD JESUS, to make room for the Gospel, according to the Oracles of the Prophets, that GOD would make a new Covenant with his people. Here is then the second head of our intended matter, upon which we are to consider, how GOD hath abolished this obligation which was against us, by the Cross of his Son. He tells us two things concerning it; the one, That this obligation is made void: the other, That it's by the Cross of CHRIST it was made so. He expresseth the former of these with great elegancy, as his manner is; using three most significant terms, all of them taken from the nature of civil promises and obligations, in pursu­ance of the similitude he began with. First, he saith, that this obligation hath [Page 261]been effaced. For so 'tis ordinary with men to do; when they have a debt paid them up, they efface the name of their debtor, that was upon their Books, and the sum which he owed them. The Apostle saith, that GOD hath done the same in reference to us; that he hath effaced this obligation of our mystical debt, which was written in his Law, and signed in our particular Consciences. And this term hath the greater elegancy in this place, because there did intervene, for our ac­quitting, some such thing as men are wont to do. For they strike out their deb­tors promises with some liquor, as Ink, or the like; which they draw over the lines of their writings. So was our obligation made null by the effusion of a li­quor, to wit, the blood of JESUS CHRIST, which was poured forth, as may be said, from the Cross, upon that dismal Book of the Law, for the effacing all the clauses of our condemnation in it. For as to the writing of men, Ink is enough to blot it out. But there was nothing, save the Blood of the Son of GOD, that was able to efface this doleful writing of the Law, wherein the sentence of our death was contained. Now it seems, that this should be sufficient to assure a debtor, even the telling him that his obligation is effaced. Yet the Apostle con­tents not himself; he addeth, that ours hath been taken out of the way, or abo­lished. Thus you know, among men, they that are exact and punctual, do not only efface their debtors writings, they tear them, and reduce them to pieces, that no sign of their debt may remain. GOD hath done so towards us. He hath not only effaced the obligation he had against us; He would not have so much as the rasures of it to appear. He hath disannull'd it, and abolish'd it, and rent it with the nails of his Son's Cross. He hath (saith the Apostle) fastned it to the Cross. It is not possible to say any thing that should be better or more elegant. Those same nails, and those same thorns that pierced the body of our LORD upon that fatal Tree, whereon he dyed for us, did by the same means tear and cut in pieces the obligation which was against us, that evidence of our debt, and instrument of our death; that is to say, in sum, the Cross of JESUS CHRIST hath disarmed the Law, and divested it of that killing-force which it had against us naturally, and reduc'd it to such an estate, that we being under the covert of his Cross, it can no more harm us, than if all the Letters of it were estaced, and its Papers rent in sunder. This divine crucified Person hath, by dying himself, made the Law dye: and that which doth sometime fall out in the combats of men, hath been the event here; both the Combatants, even CHRIST and the Law, remained dead upon the place. The Law slew our LORD; who went unto this combat for us, to the end he might take and bear the terrible blows, the thundrings and lightnings of our principal enemy. But he hath also bereav'd the Law of life, and left it in the same estate it had reduced him to; though indeed with huge disser­ence in the issue. For our LORD raised up himself from that death which he receiv'd and suffer'd for us, rising again the third day gloriously alive; whereas the Law shall never resume the life, or the strength, which he hath depriv'd it of. It shall remain for ever in that death he hath given it. This is that the Apostle teacheth us very clearly elsewhere, when he saith, that JESƲS CHRIST having been made a curse for us, hath redeemed us from the curse of the law. Gal. 3.13. His wounds have been our cure, his death our life, and his curse our bliss. The blood which issued out of his sacred body, did blot out the sentence of our con­demnation; and the blows, which pierced him, did break in pieces the instrument of our ruin.

Now this great and admirable effect which S. Paul attributeth to the Cross of CHRIST, doth furnish us with a clear proof of his Satisfaction. For if his death were nothing but an example of patience and humility, to what purpose saith this holy Apostle, that the obligation which was against us, was abolished, and fastned to his cross? Who seeth not, but that by this account the Cross of our LORD would have done the Law no harm at all? That his Blood would have been so far from making void our obligation, as it would not have made so much as the least rasure in it? What doth his death contribute to my deliverance from that curse under which this fatal writing puts me, if he dyed only to give me a noble pattern of constancy, and not to discharge my debts? The Saints have verily suf­fer'd [Page 264]for our example; and their deaths are patterns of our patience. Yet it can­not be found, that the Prophets or Apostles ever said of them, by reason of it, that the obligation which was against us, hath been made void by their death; or that the evils which they suffered, have redeemed us from the curse of the Law. And besides the blasphemousness of it, it would render a man evidently ridiculous, to give such language of them, or to say of them as the Scriptures speak of the LORD alone, that they have born our sicknesses, and carried our do­lours, and been pierced for our transgressions, and bruised for our iniquities; and that the chastisement of our peace was upon them, and by their stripes we are healed. Con­clude we therefore, that he verily dyed in our stead; and did satisfie, on his Cross, the Justice of the Father for us. For this being presupposed, as the Scripture tea­cheth, there is no longer any difficulty; and it is clear, that his Cross did strike out and abolish the obligation that was kept in the Cabinet of GOD against us, and which alone had the right and power to destroy us. As when a Surety pays the sum, which the man he hath given security for, doth owe; he voids the Ob­ligation that had been made to the Creditor about it (and by virtue whereof he was to be put in prison), of all the force it had to endamage him. He effaceth it, cancels it, and makes it null. He renders useless all the preparatives of Justice a­gainst his friend. He puts the Adversary, and all his Advocates, to silence. He stops the mouth of the Judg, that was even open to decree against him. He stays the Serj [...]ants, and secures his liberty from their outrages. This is just the thing our LORD and Saviour hath done for us. But what, say I, he hath done thus for us? He hath done for us infinitely more than all that this comes to. Death and the Curse were due to us, as the wages of our sins. The sentence of it was written in [...]he obligation of the Law, which we our selves had signed, and wherein we had submitted to this penalty. The Judg was ready, and Execution could not be avoided. The LORD JESUS, moved with compassion, and sent by the goodness of the Father, puts himself in our room, as Surety and Mediator for us. He pays what we did owe. He suffers on the Cross the punishment we deserv'd. His Cross therefore hath struck out that redoubtable obligation which was against us. He hath abolish'd and made it of no effect. He hath broken all the forces it was go­ing to raise against us. He hath pacified our Judg, coufounded our Accusers, staid the Officers and Ministers of Justice, and sav'd our persons from the fetters and torments which were prepared for us. But hence again appears how vain the er­ror of those is, who pretend that GOD doth but half-pardon our sins; that ha­ving remitted unto us the fault, he doth exact of us part of the punishment, and make us suffer it, either in this life here, or after death, in a certain partiti­on of Hell, which they call Purgatory. How could they more rudely clash with the Apostle's Doctrine? He saith, that GOD hath effaced, cancelled, and abolished the obligation which was against us. These men affirm, that he still makes us pay some part of our debt. Sure then our obligation is not yet torn. It's a thing un­heard-of in the course of Justice, to bring an Action against that Debtor whose Obligation you have effaced. If it be torn, if it be made void, and of no effect, you have no longer any right to draw him before the Judg, much less to get him condemned to pay. If GOD, who doth nothing but according to Justice, should make us pay any part of the penalties of our sins, which he hath forgiven us; the Obligation, by virtue whereof he condemneth us, is still in its full force. But the Apostle protesteth, that it hath been effaced, and remains blotted, and nailed to the Cross of CHRIST for ever. The Obligation which was against us, imported all the punishments both temporal and eternal, that we were obnoxious unto. It is voided, and nulled. We therefore do no longer owe any of them. Fear not, Christian; you have to do with a faithful Creditor. Having remitted to you your debt, yea, cancell'd the evidence of it, and torn the Obligation; he hath no in­tent at all, after all this, to demand any part of it of you. I confess, that the payment JESUS CHRIST hath made, is of no use to such as remain in unbelief; and though he hath, in point of right, nulled the Obligation which was against us; yet their ingratitude and infidelity is a cause that they have no benefit from this kindness of his: Even as the unthankfulness and obdurateness of that servant, [Page 265]of whom we are told in that Parable in the Gospel, did deprive him of the favour his Master had shewed him, in forgiving the ten Talents he owed. For GOD hath affixed this reasonable condition to the Covenant of Grace, which he hath made with Mankind, that the payment of our Debts made by our Surety, should not be allowed to any, but those that believe; so as they that obstinately abide in incredulity, have no share in that impunity, or in those other benefits which this great Mediator hath obtained for us. But as to the man that believeth, and by a true faith applieth applieth to himself the death, and blood, and merit of the LORD JESUS, there is no more any condemnation for him, Rom. 8.1. as the Apostle else­where saith; nor, by consequence, any punishment: the obligation, by virtue whereof alone he could be condemned at the Tribunal of GOD, having been effa­ced, abolished, and fastned to the Cross of his Saviour.

Thus you see, Beloved Brethren, what that grace of GOD is which the Apo­stle hath here made known, and by what means we may get part in it. Sinners, you that groan under the heavy load of your crimes; that feel your misery, and perceive the cords of that damnation in which the Law doth entangle you, come unto the Cross of CHRIST, and you shall find rest to your souls. Your conscien­ces accuse you, and compel you to subscribe your own condemnation, acknow­ledging the justness thereof. But how just soever it be, the Cross of JESUS freeth you from it; forasmuch as it hath fully fatish'd for you, Beware of the error both of the ancient and the modern Pharisees, who pretend ability to pay what they owe, and even more than they owe; and to justifie themselves by their works, that is by the Law. The Law is the instrument of our condemnation, and the ministration of our death: and a man, that would be justified by the Law, commits no less an extravagance, than he, that to prove he owes nothing, should produce in Judgment the Bills and Bonds he hath given his Creditors. Confess you your debts. Divest your selves of all presuming upon your own righteous­ness. Declare, that of your selves you are bound over to eternal malediction; that you have deserv'd it: and do present your selves naked before GOD, who justifies the ungodly. He will clothe you with the righteousness of his Son. And you, Faithful Brethren, who are already entred into this blessed Covenant, Live ye in peace, and quietly wait for the fruit of your faith, according to the promi­ses of GOD. Let not the thundrings and lightnings of the Law make you afraid. Let not that death, with which it so severely menaceth the sons of men, terrifie you at all. Let not World or Devils, the Executioners of its Justice, astonish you. JESUS CHRIST hath brought to nought all their strength, by effacing the ob­ligation that was against us. Satan, thou cruel enemy of our repose, object not to us our sins. We confess, they are greater, and yet more grievous than thou canst express. Lay not before us that clause of our old Covenant, which puts all that have sinned under the curse. We confess, we have merited this curse. But know, Satan, if we have deserv'd death, JESUS CHRIST hath suffer'd it for us; and if we have committed sins worthy of thine Hell, the Blood of the Son of GOD hath blotted them out. His Cross hath made void that old piece upon which thou makest such a clamour; that rough obligation, with which thou incessantly threat­nest us. How hast thou the insolency to accuse those whom GOD justifies? and to condemn those for whom the Son of GOD dyed and rose again? 'Tis thus, Dear Brethren, that we must repel the tentations of the enemy, and maugre his assaults, possess in peace the loving-kindness of GOD, adoring his bounty, and ar­dently employing our selves to his glory. For this is the scope and the end of his grace. He hath acquitted us of all our debts, and made void the obligation which was upon them; that we being ravish'd with a Goodness so divine, might love him with all our strength, and all our soul, according to that veritable Maxime, acknowledged by Simon in the Gospel, He to whom much is forgiven, Luk. 7.43. Luk. 1. 74, 75 ougth to love much. He hath delivered us, by his Son, out of the hand of our enemies, that we might serve him without fear, in holiness and righteousness before him all the days of our life. And indeed, how can we have the heart, either not to love at all, or to love but coldly, a GOD who is so good to us? who seeing us overwhelm'd in debt, hath freely forgiven us all? hath made void the obligation; and for the razing out, [Page 266]and making void the same, spent the blood of his only begotten Son; and for the rending it in pieces, suffered his Divine Body to be all rent with strokes. After a goodness so ravishing, must not that man be worse than a Devil who loves not this Father, who hath given us his Son; and this Son, who hath by his death obtained our salvation? Oh how much reason had the Apostle to count him execrable, who loves not this great Saviour! 1 Cor. 16.22. If any man (saith he) love not the LORD JESƲS CHRIST, let him be anathema maranatha. GOD forbid there should be any so wret­ched and odious a person in the midst of us. Yet if any be, sure he believes not of our Saviour, what he makes profession to believe. For it is not possible to believe him, without loving him.

Let us love him then, and faithfully serve him, setting his Name and Honour above all the Interests of the World, and our Flesh. Let us obey his holy Disci­pline, and conform all that life unto his will, which we hold not but by his grace. Let us imitate that Divine Pattern he hath left us, diligently walking in humility, and patience, and charity, whereof he hath given us so great and so admirable ex­amples. Let us have compassions and tendernesses for our Brethren, that may re­semble those which he hath had for us. He hath pardoned us all our sins, and quit­ted to us all our debts. He hath shed his blood, to blot out the obligation that was against us. He dyed on a Cross, that he might thereunto nail up, and for ever abo­lish all the instruments of our condemnation. Having experienced so great a good­ness towards our selves, how can we dare to have so little towards others? to be obdurate to them, and implacable, when they have offended us? cruel and inexo­rable, when they owe us any thing? He hath forgiven us Talents, and we exact of them even Farthings. He hath pardoned us a thousand and a thousand crimes. We retain against them the slightest offences. What shall we answer, when he one day shall say to us, Behold I have forgiven thee all this great debt at thy request; shouldst not thou also have had pity on thy fellow-servant, as I had pity on thee? Without doubt, my Brethren, we should. It is a duty too just, and too reasonable for us to fail in. If yet our flesh oppose, let us pray the LORD, to subdue it to his will by the power of his Spirit; granting us to do what he commands; that after we have had part here below, in his Grace, and in his Sanctification, we may one day participate, on high, of his Eternal Glory. So be it.

The Twenty-sixth SERMON.

DEar Brethren, The Cross of our LORD CHRIST, which, at the first preaching of the Gospel, was a scandal to the Jews, and the scorn of Gentiles, is in truth the greatest mystery of the Wisdom of GOD, and matter of highest admiration to Angels and men. In it, the Supream Majesty hath mixed together, with incomprehensible art, and reconcil'd most con­trary and most incompatible things, death and life, ignominy and glory, condem­nation and absolution, defeat and victory. The Devil having put it in the heart of Judas, to betray JESUS; and push'd on the Princes of the Jews to take him, and deliver him to Pilate, who condemn'd him, and caused him to dye a cruel death upon a Cross; this mortal Enemy of our salvation seemed to have got the day, inasmuch as by his artifices he had brought the Prince of Life to so shameful an execution. But it succeeded quite otherwise. The blow he gave our LORD, struck himself; and our Saviour, by suffering of death, overthrew for ever all the power of the Devil; as Sampson, the Heroe of Israel, who when he dyed, pulled down, and involved in the same ruins some thousands of his enemies. This Cross, on which JESUS hung, was, to say truth, the instrument of his glory, rather than of his ignominy; and the trophee of his victory, rather than the gibbet of his exe­cution. He suffer'd death on it, I grant; but a death that lasted no longer than three days, and got him immortality; whereas he there defeated and ruin'd the Devil, and all our Enemies, without recovery. It's this the Apostle represents to us in the Text, where in connexion with that he had said before, namely, that the LORD effaced the obligation which is contrary to us, and abolish'd it, and fastned it to the cross; he now adds, Having spoiled principalities and powers, which he publickly made a shew of, triumphing over them on the cross. Good GOD! what a change is this! He tells us of the death of CHRIST, the most painful, the most shameful, and most execrable punishment in the world, as of a triumph; and doth not stick to compare that fatal Tree whereon he suffer'd it, to a triumphal Chariot. He puts in chains those that put him to death; and causeth them to go, not for authors, or spectators of his sufferings; but for part of the pomp of his victory. This is the sight, my Brethren, to which the Apostle inviteth us; the triumph, not of a Caesar, or some other of the World's great Captains, but of the Son of GOD, the Father of Eternity. In it you shall see this King of Glory riding in a Chariot bath'd all over with his divine victorious blood; Isa. 63.1.3. and as the Prophet Isaiah yer­while represented him, with Princes and people under foot, and he marching over them with his garments died red. In it you shall see, not Soldiers and Comman­ders in chains, but Daemons, the Princes of this world, bound and fetter'd fast for [Page 268]ever. You shall see, not Arrows broken, and Cuirasses batter'd, and Arms cut in pieces; but Sin abolish'd, and Death destroy'd. You shall see the spoils, not of an Army, or a Countrey; but of the Lords of the world, and of the Governours of the darkness of this Age. Lastly, You shall behold in it, not the image of some petty Fortress taken by assault, or composition; or of some River forced, or some Province subdued; but Hell finally beaten, Heaven gained, and an Eternal World brought under the power of our victorious LORD. Let us apply our selves to the fruition of this magnificent spectacle, and afford it all the sense and attention that we have. To this end consider we, First, What these Principalities and Powers are, which JESUS CHRIST hath spoiled: And then see, in the second place, how he made a shew of them, and triumph'd over them on the Cross. These are the two Heads we will treat upon, if the LORD please, in this action.

The Apostle ordinarily makes use of the words Principalities, Powers, Dominions, Thrones, Col. 1.16. Rom. 8.37. Eph. 1.21. and Virtues, to signifie the Angels; as for instance, in the first Chapter of this Epistle, in the eighth of the Epistle to the Romans, and in the first of that he wrote to the Ephesians. He gives those spiritual beeings these names, both because of the strength and power they are endowed with, which mightily surpasseth the virtue of material and elementary things; and also by reason of the divers orders into which GOD hath distinguish'd them, according to the difference of their ministrations; placing some of the Angels, as it were, Chiefs, in a superiority to others. And though the sin of Devils hath corrupted the perfections of their na­ture; yet it doth appear, by divers places of Scripture, that it hath not quite de­stroyed this Order among them; Satan being set forth to us as the Head of this black band; and as having other evil Angels under him; so as they may, in this respect, be still re [...]med Principalities and Powers. Nevertheless there is another reason which the Apostle had his eye principally upon, in giving them these names, as he himself intimateth in the sixth Chapter to the Ephesians. We wrestle not (saith he) against flesh and blood, Eph. 6.12. but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high-places. Here you plainly see, he calleth them Principalities and Powers, by reason of that Imperiality they exercise in this world, under its present state of subjection unto sin and vanity. Not that such a superiority doth of right belong unto them; for having rebelled against their Creator, they have lost all true and lawful dignity. But the sin of man ha­ving [...]uslav'd him to those evil spirits, hath withall made these elements subject to them, whereof he was the true and natural Lord. And GOD hath permitted it so to be, for the executing of his justice against sin. For since that man shook off the yoke of GOD, having wretchedly preferr'd the pernicious counsel of his Ene [...]y, before the just commandment of his Master, it is but reason he should be subject to him, to whom he did betray his own liberty. Such then is the or­der, or rather the confusion of the world, since the fall; to wit, that the Devil exerciseth an insupportable [...]yranny in it, governing it at his pleasure, as if he were Lord of it. For, First, He worketh upon all the ungodly, with wonderful force, swaying their souls unto brutal passions, setting on fire their lusts, and by that thick smoak which he raiseth from their hearts, blinding their minds, and depri­ving them of all the light that's necessary for distinguishing of truth and fal­shood, Eph 2.2. of good and evil, as the Apostle doth elsewhere inform us, saying, that this unclean spirit doth work effectually in the children of disobedience; and in another place, 2 Tim. 2.26. he telleth us, that he hath the wicked in his snares, and makes them do his will. Not that he compelleth them to evil by co-active force, and how much soever they dislike it; but their nature being corrupted as it is, he never tempt­eth them without effect, their souls voluntarily surrendring themselves to his pernicious perswasions. Moreover he disposeth of material things, turning and changing them at his pleasure, raising tempests in the air, seditions and warrs among men; putting in commotion all that murtherous violence that makes ha­vock of mankind; and presiding over all the instruments of the creatures da­mage and death. Heb. 2.14. By reason whereof the Apostle in the Epistle to the Hebrews, calleth Satan, Him who hath the power of death. And although he executeth none [Page 269]of his bad purposes, without the permission of GOD, as the Scripture clearly shews us in the History of Job, where you see, he toucheth neither the goods, nor the children, nor the person of that holy man, until leave had of this Su­pream Majesty; nevertheless, because he worketh commonly in the world, the greater part whereof is depraved, and rebellious against GOD, he seems Master of it, and himself doth glory in it; as when he said to our Saviour, in temptati­on, after he had shewed him all the Kingdoms of the Earth, Luke 4.6. All the power and glory of these things will I give thee; for to me it is delivered, and I give it to whom I will. And indeed for these reasons doth our Saviour stile the Devil, John 12.31. and 14.30. 2 Cor. 4.4. the Prince of this world; as when he says, Now the Prince of this world shall be cast out; and so elsewhere: and S. Paul calls him in the same sense, the GOD of this world. Re­present unto your selves the world as it was under the darkness of its old Hea­thenism, when GOD left all Nations to walk in their own ways. In it, the De­vil absolutely domineered. All those poor multitudes held he under his tyranny. He had put out the eyes of their minds, and in this blindness made them commit all kind of vileness and abominations. He inspired into them hatred of the true GOD, and of his Service; and so effectually beguiled them by his fallacious illu­sions, that he caused them to adore himself under the forms of divers Idols. These same spirits are they that the Apostle intends here by those Principalities and Powers he speaks of. For though the Scripture doth particularly mark out one of them, whom it calleth Satan, as the Head of this abominable Monarchy; yet it rangeth under him a vast multitude of Spirits, who all travelling upon the same design, and setting on work in it all the might and industry they have, do bear a part in his accursed Empire. And there is great probability too, that they are divided into certain bands, each of which are drawn up under their particu­lar Chiefs, and do all of them depend upon Satan as their General. For which reason it is that the Apostle calls them in the plural number, Principalities and Powers. These are the Enemies whom the LORD JESUS hath overcome, and utterly defeated on the Cross, as himself reported the evening before his passion, saying, that the Prince of this world was then judged; that is, was about to be con­demned. And S. Paul elsewhere saith, Heb. 2.1 [...] ▪ that JESƲS hath by his death destroyed him that had the power of death, to wit, the Devil.

Let us now see how our Saviour hath spoiled these Principalities and Powers, and publickly made a shew of them, triumphing over them on the Cross. First, It is evident, that all this language of the Apostle's is figurative, and taken from what great Captains, that had been victorious over their Enemies, were hereto­fore wont to do. For after they had spoiled them, not only Arms, Habits, Jewels, and Baggage, but also of their Estates and all their Glory; they led them away prisoners, and made a shew of them to their Countrey-men on the day of their triumph. This name the Romans gave to the pomps of that entry which their Captains and Generals of a Victorious Army made into their City. For when any of them had won a Battel, taken Towns, conquer'd Countreys, or done any great and notable exploit of warr, one of the principal and most prized Honours that were decreed him for a reward of his valour, was a Triumph [...]; which was acted with incredible pomp and ceremony. The Conqueror was mounted on a stately Chariot, magnificently cloth'd and crowned. His whole Army marched before and after him in Military order, every Troop under its Ensigns and Co­lours. The heads and principal of the Enemies followed his Chariot, bound, and in chains. There was carried along all the Gold and Silver, and other Treasures, he had won from the Enemy. The Towns he had taken, the Rivers he had pass'd, the Provinces he had subdued, the Battels he had given, were represent­ed in Picture, and exposed to the view of the people, who with great festivity and rejoycing accompanied in throng, or beheld him from the windows of their hou­ses, and filled the air with their acclamations and applauses. He entred Rome in this [...]quipage, and passing through the fairest Streets of the City, ascended the Capitol, the chief of their Temples, where he betook himself to offer sacrifice, after he had thus displayed the fruits of his Victories before the eyes of all th [...] world, and received all kind of benedictions and praises from his fellow Citizens. [Page 270]This is properly that which was called a Triumph. The Apostle therefore fetch­ing his terms from this custom, which was well known at that time, and famili­ar to every one, doth apply them to our LORD and Saviour, because of that re­semblance we find between the pomp of his mystical victory, and this Triumph of S [...]cular Rulers and Captains. He tells us, that he hath spoiled these hostile Principalities and Powers. He saith, that he hath publickly made a shew of them. In fine, he affirms, that he hath triumphed on the Cross; expressions, all of them manifestly taken, as you see, from that glorious pomp of the Roman Tri­umphs which we have now described; and which, for substance, do signifie no other thing, but that JESUS dying on the Cross, hath fully vanquish'd and de­feated the Devil, with all his power, in the view of Heaven and Earth.

In prosecution hereof, we are to refute the false expositions which some do give of this passage; Themas. Loranus. Cajetan. and after that, render you an account of the true. Some of the famousest Interpreters of the Church of Rome, do understand it of the deliverance of the Fathers, whom our Saviour (as those men say) took out of that Limbus in which their spirits were, and led them to Heaven with them. He spoiled principalities and powers, that is, the Devils, from whom he took away what they kept in Hell; forasmuch (say they) as he caused Adam, Noah, Abraham, Isaac, and Jacob, with the rest of the faithful who deceased under the Old Te­stament, to come forth from their Limbus, which is one of the partitions of the infern [...]l Region. Then (they say) he led them, carrying them up to Heaven, and giving them entrance into Jerusalem on high, whence they had been until then excluded. And he made them triumph in himself (for so the same Authors do read the Apostle's words), that is, He made them to participate of his triumph, in that they had the honour to accompany and enter into Heaven with him. But scarce can a thing be uttered more false, more forced, and more impertinent, than this whole interpretation. First, That which it supposeth of the abode of the spirits of the old believers in a subterraneous and infernal Limbus, is uncertain and fabulous, being sounded only upon the tradition of men, and not on any authori­ty of the word of GOD. As for that which they commonly alledg to prove it, namely, Gen. 37.35. Jacob's saying, that he would go down into Hell unto his Son Joseph; they that are versed in Scripture do well know, the word Inferi, or Hell, in that place in particular, and almost every other where in the Book of GOD, doth signifie the Grave. Whence it comes, that the same Patriarch saith elsewhere unto his sons, that if any evil befel Benjamin, they would make his white hairs descend with sorrow ad inferos, to Hell, as divers read it; where it is clear, that by the same word he means the Grave, into which the dead go down with their hairs; and not Limbus, into which only souls descended, who have no hair sure. And as to what they produce of the pretended soul of Samuel, call'd up from Hell by the Sorceress her charms; where is the Christian that doth not burn to see such pow­er granted the Ministers of Devils over the Spirits of Prophets? God forbid we should credit so gross an absurdity. That which the Enchantress saw came from Hell, I confess; but that which she saw, was not in truth the soul of Samuel, which was at rest with GOD, in Ahraham's bosome. It was nothing but a vain shadow, and a phantasm of that Prophet, called by his name, because of its re­sembling him, as the greatest part of the ancient Fathers did affirm, and as some of the most famous Authors, Leo Allatius in Euctath. Anti [...]ch. Psal. 68.19. even of the Roman Communion, do at this day hold. They again do abuse what the Psalmist singeth of the Messiah, Thou art gone up on high; thou hast taken or led a multitude of captives (as its rendred). These captives they will have to be the spirits of the Fathers. But it is manifest to all that have the least knowledg in the holy Tongue, that the phrase there used by the Prophet, doth signifie to take, or to make prisoners, not to free them; and to lead, not into liberty, but into captivity: So as if this passage be meant of the Fathers, we must say, not that the LORD brought them out prison (as is suppos'd), but that he put them in; a thing that would be infinitely absurd and ridiculous The spirits in prison, 1 Pet. 3 20. of whom S. Peter speaks, cannot, upon any better ground, be taken for the souls of the faithful det [...]ined in Limbus, since those spirits were sometimes rebel­lious, or disobedient in the time of Noah, and perished in their sin; which cannot [Page 271]be said of the Patriarchs, and the Faithful. In fine, the Apostle's saying, that the way into the holy places was not manifested while the first Tabernacle was stand­ing; signifies indeed, that the High-Priest of the Church, our LORD JESUS CHRIST, did not carry, not introduce our nature into Heaven, in soul and body; nor discover and make manifest the way to our Mansion of Immortality, until the veil of the first Tabernacle was rent; which is very true. But thence it follows not, that the spirits of the faithful, consecrated before our Saviour's coming, did not feel the fruit of his death; and much less, that they were detain'd in Hell. But besides that this Tradition hath no foundation in the Scripture, it doth plain­ly cross the same. For our LORD promised the good Thief, Luke 23.43. that the very day he was crucified, he should be with him in Paradice; where yet, according to our Adversaries supposition, he should not have entred till the forty-third day after. And the Parable of that bad rich man doth plainly shew us, that at that time, as the souls of impenitent sinners were cast into the torments of Hell-fire; so the spirits of the faithful were carried up into the repose and felicity of Paradice. For that bosome of Abraham wherein Lazarus rested, Luke 16.22, 25, 26. was not a pit without wa­ter, as the pretended Limbus is counted to have been; but a place of refresh­ment and consolation; not situate in the vicinity of Hell, but severed from it by a great gulf set between them. And in truth, since the faithful did even then drink of the Mystical Rock as well as we; were sprinkled with his blood, did par­take of his sufferings; why would any one imagine, that our Saviour's Sacrifice had less virtue to introduce them into Heaven after their death, than it had to justifie, and sanctifie, and comfort them, in the days of their life. As they bore a part with us in the same faith, and conflicts on the earth; so had they share of our repose and joy in Heaven; neither is there any reason for our being admit­ted, if you will needs have them excluded. Accordingly certain it is, that those elder Christian Writers, who did barr the souls of the faithful that deceased un­der the Old Testament, out of Heaven; did as well deny reception there to the souls of Christians; not assenting that either the one or the other were admitted till after the resurrection: so as our Adversaries, rejecting (as they have reason to do) the one half of this error; and confessing, that Christian souls, sufficient­ly purged, are received into Heaven: it is nothing but pure obstinacy in them to retain the other half thereof; and pretend, that the condition of the faithful, departed under the Old Testament, was otherwise than under the New. Be it then concluded, that all this pretended deliverance of souls brought out of Lim­bus, is but the fiction of an human spirit, not only beside, but even against Scrip­ture and Reason.

But I add, in the second place, that though it were as certain, as it is dubi­ous; and as true, as it is false; yet it would not be possible to refer this passage of the Apostles unto it. First, The spirits of the faithful departed this life, are not at all in the power of Satan, but in the hands of GOD, to whom they recom­mend them at their death; so as though JESUS CHRIST had brought them out of Limbus, yet it could not be said that he had therein spoiled the Devils, since that to spoil them, is to take from them what they were possess'd of; and its clear, that though the souls of the faithful had been in this imaginary Limbus, yet they would have been there out of the Devil's possession. Secondly, The word here used, which the French hath translated mener en montre, that is, lead about for a shew, is always taken in an ill sense, for a shameful and ignominious shew, such as that of Malefactors is, when they are led through the City, and pub­lickly executed, that the sight of their shame and punishment may keep men in their duty. Now if our LORD had delivered the souls of the faithful out of such a Limbus, it could not be said, that he had made a shew of them in this sense; it being evident, that in this case they would have accompanied his Tri­umph by way of honour; and that it would not have been any ignominy, but a glory for them, to have followed his victorious Chariot. Moreover, the Apo­stle's words are so placed in the Original, that the spoiling, and making a shew of, and triumphing over, which he speaks of, do necessarily respect the same persons, that is, those whom he spoiled, are the same he made shew of, and [Page 272]triumph'd over. Now he spoiled not the spirits of the Fathers, he on the contrary did enrich them; sure then it is not them he made a shew of: neither can the acti­on, which the verb importeth, be referr'd to them, without depraving the Apo­stle's whole Context. This is all spoken of one and the same subject, to wit, those Powers and Principalities, that is, the Devils, as we have demonstrated, and as all do accord. They are the Devils whom JESUS spoiled. It is the same that he publickly made a shew of, and it's they again whom he triumphed over.

As for the Latin Interpreter his saying, Zanchy. the LORD triumphed of them in himself; I acknowledg, that divers Greek Copies do read the Text in that man­ner; and some of our Writers have so expounded it; conceiving, that our Sa­viour, upon his crucifixion, did bring the Devils, whom he had overcome, out of their Hells, and shew them to the Angels and the Spirits made perfect, bound and chained up, as a glorious token of the victory he had gotten over them, and they add, that this triumph did continue too, until his ascension into Heaven. But the Scripture telling us nothing of this matter, I think it dangerous to affirm the same; it being better, and more safe, to keep to that which GOD hath reveal­ed in his word, than to take liberty to follow our own imaginations, how plau­sible soever they appear. And the reason which seems to have moved those men to advance this conjecture, is exceeding slender. For they have been induc'd to do it, only by conceiving it absurd to say, that JESUS CHRIST triumphed over his Enemies on the Cross; seeing that, to speak properly, he overcame them on the Cross, but it seems he triumphed only at his resurrection and ascension. But first, though there were, in this, some inconvenience, yet nothing would en­force us to assert what they propose. It would be sufficient, for the avoiding there­of, to say, that our Saviour triumphed of his enemies in himself, or by himself; that is, according to the ordinary stile of Scripture, by his own strength and vir­tue, he being raised from the dead, and gloriously lifted up to Heaven, by the po­tency of his own arm. But I say, in the second place, that there is no absurdity at all in attributing these things to the very death of our LORD; understanding them, as we ought, spiritually and mystically. And without doubt, it is much more fluent and clear, to refer the last words of this verse to the Cross of our Saviour, of which the Apostle had spoken immediately before (he fastned the ob­ligation to the Cross; having spoiled Principalities and Powers, over whom he triumphed on it, that is, on the Cross); than to take it of our LORD himself, and say, that he triumphed over his enemies in himself, which is frigid, and harsh, and obscure. Say we then, with the greater part of the Modern, and with the more knowing and illustrious of the ancient Expositors, that it is on the Cross our Saviour spoiled Principalities and Powers; and that it was there also he pub­lickly made a shew of them, and triumphed of them. I confess, if we look upon him as suffering on that execrable tree, amid the scoffs and sarcasms of the Jews, in the lowest degree of his exinanition, Flesh will find in him nothing less than victories and triumphs. But you know likewise, that this mystery must not be judged of by the senses of the flesh. 'Tis faith alone that's able to discover and contemplate the wonders that are in it. Now if you open the eyes of Faith, you will easily perceive, that JESUS hath spoiled all hostile powers, on the Cross; and that it is with this weapon properly that he surmounted those strong and po­tent Tyrants, and took from them all the instruments of their violence, and made a prey of all their riches. For to say true, that harsh and cruel dominion which the Devil exerciseth in the world, is not founded upon any thing but sin. If this pest had not infected us, all the forces of Hell, though they were a thou­sand times greater than they are, could not have hurted us. It's upon our sin that this fierce Tyrant hath built all his power, and it's upon our ruins that he hath raised his grandeur. For first, if we were not culpable by reason of the sins we have committed, the Justice of GOD would never have suffer'd this Executioner of his Judgments to trouble and prosecute us as he hath done. It would not permit him so much as to open his mouth against us to accuse us. But sin having provoked the wrath of GOD, and his Law prohibiting access unto his Throne, and pronoun­cing a curse upon us: it's evident, that the same delivered up our persons to the [Page 273]evil Angels, and gave them power to execute its judgment on us. Again, beside these evils, which are termed penal, and which could not terminate at last, but in an eternal death; the Devil did annoy men in another kind, even by pushing them on to vice by his temptations, and making them commit a multitude of sins, some by means of avarice, and others by the furies of ambition; casting some into the excesses of luxury, others into the disorders of drunkenness and glut­ny. But it is sin also that gives him this power upon men, to wit, that Concupis­cence which reigneth in them, and which the Scripture calls the old man, be­cause it is the inheritance, and succession, and image of the first Adam. It's by this, as by an handle, that the Devil seizeth on them, and trains them into such sins as he pleaseth: Were it not for this, he would have no hold upon them; and each of them, if he were exempted from it, might say, as our LORD did, The Prince of this world cometh, but hath nothing in me. Now JESUS CHRIST hath abolish'd by his Cross, both the guilt and the vices of men; the guilt, in that he bore the punishment thereof, and satisfi'd Divine Justice for them, and extin­guish'd all the flamings of the Law, and opened the Throne of Grace to every impenitent sinner. Their vices, in that he crucifi'd and destroy'd our old man on the Cross, and mortifi'd all its lusts, and discover'd its impostures. Sure then its by his Cross that he divested the Devils of the dominion they exercised over mankind, having sapped and demolish'd all the foundations thereof, by his admi­rable sufferings.

As for that which the Apostle addeth, in the second place, viz. that he publick­ly made a shew of those hostile powers, this doth excellently well agree with his Cross. For this shew signifieth nothing else but an extream confusion and igno­miny, as we have already intimated; and who is there, but knows, that the evil Angels never receiv'd a greater than that was, wherewith the Cross of our LORD and Saviour did cover them? They thought to have overcome him, and found themselves overcome; instead of ruining his Dominion, as they imagined, they saw their own utterly overthrown. And this was publickly done, in the view of Heaven and Earth; our Saviour having been crucified in the greatest City of the Orient, by broad day, and at the solemnity of the most sacred Festi­val the Jews had. The Angels look'd on it from on high, and never beheld any thing with more attention and astonishment. Jews and Gentiles were spectators of it; and Nature it self, however mute and insensible, sufficiently shew'd, that it took part in it, shutting (if we may so say) its eye, through the horror it had to see its Creator suffer. But fear not, poor Creatures: The shame and confu­sion will wholly remain to our Enemies. Our Sun will soon come out of this E­clipse; and his suffering is the salvation, not the ruin or damage of the Universe. In fine, the Apostle's further assertion in the last place, that our LORD triumph­ed over these hostile powers on the Cross, is easily verifi'd also. For, Origen. as an Ancient said, There were two crucified persons on that Cross; the one JESUS CHRIST, who was nailed to it visibly, voluntarily, and for a short time only; the other, the Devil, invisibly fastned to the same Cross, and to his great regret, and for ever; in as much as this Cross of our Saviour hath destroy'd his life, and power, having given him that deadly blow, whereof he will never recover. Faith seeth upon the Cross, above, the Son of GOD combating, and conquering for us; and it sees, beneath, all the bad Angels, put in chains, vanquished, and in vain raging, under his feet. Yet do I ingenuously confess, that to speak properly, the resurre­ction and ascension of our LORD, have more analogy with a triumph, than his death, which doth rather resemble a conflict. But it's a very common manner of speech, to attribute the name of an effect, to the cause which produced it. It's, in my opinion, principally in this sense that our Saviour triumphed of his enemies on the Cross; because the death he there suffered, was the true and only cause of his triumphs. 'Twas the Tree of this Cross that bore the Palms and Laurels he hath been crowned with. 'Tis there that all the causes and originals of all his glory are found. It is this Cross that opened his Sepulcher, and brought him out from thence, and raised him up in Immortality. 'Tis it also that a little after opened Heaven to him, and seated him on the right hand of the Most High 'Tis [Page 274]it that loosed the tongues of his Apostles, and changed the world in a short time; that defeated Paganism, that is, the greatest part of Satan's Empire; that threw down Idols, and drew all people to the service of that Divine crucified Person whom it bore. It is the same likewise that will pluck us one day out of the hands of death, and lift us up into the Sanctuary of Eternity. Lastly, 'Tis it hath found­ed that glorious Throne whereon JESUS shall sit, and both the one and the other, his Subjects and his Enemies, see him truly triumphing; the one with eternal joy, the other with a confusion that shall never end. Since the Cross of our LORD and Saviour is the cause of so many triumphs, who sees not, that it is not only with truth, but also a great deal of elegance, that the Apostle here saith, he tri­umphed on it over his Enemies.

Let us, Dear Brethren, adore the mystery of it; and look upon it, notwith­standing the sad appearances of its infirmity, as the only cause of the glory of our Head, and of the liberty of his people. If the Jew do stumble at, and the Greek deride it, 'tis an effect of their ignorance and infidelity. For our part, who know its virtue, let us say with the Apostle, GOD forbid that we should glory, save in the Cross of our LORD JESƲS CHRIST. Gal. 6.14. It hath taken us out of the mortal bonds of the Devils, and put us into the liberty of the sons of GOD. It hath spoiled our old Tyrants, and broken their Iron yoke, and overthrown those infernal prin­cipalities and powers. Let us not fear them. After the blow they have received from the Cross of CHRIST, they are but back-broken Serpents, that do but hiss and crawl along the dust. I grant, they yet stir, and wind about us, and do not cease to threaten us. But they can no longer hurt us, if we keep fast to the Cross of our Saviour, by which the world is crucified unto us, and we unto the world. They are our Enemies, they are no more our Masters. We are to wrestle with them; we are under their yoke no longer. And if GOD do sometimes permit them to strike us, in our goods, or in our bodies, and what we have on earth; yet he pre­serveth our persons, and doth not suffer them to take from us any thing that his Son hath purchased in Heaven for us. And he so governeth these Combats, that they ever turn unto our glory, and their confusion, as that of Job's yer while did. GOD permits them to attaque us, that we may overcome them; or to say bet­ter, that the Cross of JESUS may stand up once more victorious in each of us, and bruise Satan under our feet, Rom. 16.26. as it hath already bruised him under his. Let us, with good courage, follow the victory of our Head, and stoutly march on in his steps. Let us pursue the vanquished Enemy, and not quit him till we, in this holy warr, do bear away the Laurel, and the honour of a Triumph. Take heed he ral­ly not his dissipated Forces, and do us some affront. For henceforth there is no­thing but our wretchlesness that can give him the advantage. Our Victory is as sure as may be, if we have so much courage as not to destroy our selves. For what can he do to us, if we watch, if we pray, if we keep upon our guard, and under the Ensign of the Cross of our LORD? Will he accuse us? GOD doth justifie us, and his Son doth defend and intercede for us. Will he batter us with the curse of the Law? The Cross of CHRIST hath annulled that. Will he stir up against us the hate and persecutions of the world? In these things we are more than con­querors through him that loved us; and that can so turn and change them in fa­vour of us, as they shall all work together for our good. Will he take hold of us, on the other side, by the baits of sin, and pleasures and benefits of the present world? Our Saviour's Cross hath extinguish'd and mortified the desire of them in our hearts; shewing us that all this beauteous figure of the World is but a va­nity, that passeth away, and endeth in eternal misery. Will he menace us with death? He may; but the Cross of JESUS hath disarmed it of all its stings; and so altered its whole nature, that whereas it was, of it self, the wages of sin, and an effect of our Judge's wrath, and the beginning of Hell; it is now a token to us of the grace of GOD, the end of our Combats, and the entry of our Paradice. Let us therefore, my beloved Brethren, live in repose, and take fruition, with humble thankfulness, of the good things which the LORD JESUS hath obtain­ed for us, by the merit of his Cross; serving, and religiously adoring him; con­secrating all our life to his glory, as he gave his for our salvation; and assuring [Page 275]our selves amid all the storms of this generation; that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come; nor heighth, nor depth, nor any other creature, shall be ever able to separate us from the love of GOD, which he hath shewed us in JESƲS CHRIST our LORD. So be it.

The Twenty-seventh SERMON.

DEar Brethren, Our LORD JESUS CHRIST doth excellently shew us the difference of that Evangelical service which he hath instituted in his Church, from the Legal service which had place in Israel under the Old Testament; when speaking of it to the Samaritan, he saith, Woman, John 4.21, 23 believe me, the hour cometh, that neither in this mountain, nor at Jerusalem, shall ye wor­ship the Father; But the true worshippers shall worship the Father in spirit and in truth. Under the Law, the service of GOD was affixed to certain places, as the Temple at Jerusalem, and the Land of Canaan; to certain times, as Sabbaths, New Moons, and those great Feasts of the Passover, Pentecost, and Tabernacles; to certain corporeal things, as Beasts, and other Kinds, which were offered upon a material Altar, with divers ceremonies; and to certain sorts of Meat; it be­ing not permitted at that time to eat of any other. But now the LORD JESUS hath abrogated this adhering to places, to times, and to the elements of this world, as a low and childish exercise; and appointed for his people a service al­together spiritual and divine, proportioned to that admirable light of know­ledg which he hath shed into the hearts of the faithful; a service that wholly consisteth in love to GOD, charity and beneficence towards our Neighbour, and in honesty and purity in respect of our selves. This is the true service of the Deity; worthy of man that presents it, and of GOD that receives it; since man is a reasonable Creature, and GOD a Spirit infinitely good and holy; according to what our Saviour addeth, that the Father seeketh such to worship him; and that being a Spirit, they that worship him, must worship him in spirit and in truth. But though this kind of service be so just and so rational in its self; and though the LORD JESUS have so clearly instituted it by his Divine Authority; yet, on the other part, the inclination of our nature is so violent towards gross and earthly things, that even among those who make profession of acknowledg­ing JESUS CHRIST for the Son of GOD, a multitude is found that cannot let go these bodily exercises, in which a part of Divine Service did heretofore consist. The Apostle testifies in divers places, that there were such in his time; 1 Tim. 4.3. and [Page 276]he advertiseth us in others, that there would also be such in after-ages; and the event hath precisely answered his prediction: an evident sign, it was the Spirit of Truth, that is, the Spirit of GOD, which illuminated his understanding, and caused him to see in those days, things hidden in a time to come, so far beyond the reach of the natural sight of men. It's against these people that he laboureth, in this Chapter, for to defend from their abusing them, not only the Colossians, to whom he writes, but also the faithful of all Ages. He laid firm and unmovable foundations of the truth, in his foregoing discourse; and the same, as his manner is, with great strength, and glorious evidence; shewing us, that we have all those advantages plentifully in JESUS CHRIST, upon pretence of which, er­ror would introduce its inventions and carnal observations; that in him we have all fulness necessary to compleat us; that his Resurrection and his Spirit do divest us of all the vices of the flesh; and that his Cross doth give us full remission of our sins; since it hath both made void the obligation concerning all the punish­ments we owed to Divine Justice; and triumphed of all those powers that were capable of accusing or tormenting us. Whence it clearly followeth, that it's a va­nity for any to go about to oblige us unto legal and material observations, seeing that we most perfectly have, in the death and resurrection of our LORD, all that sanctification and justification, for the advancing of which it is pretended that these things do serve. This is, Dear Brethren, the direct conclusion that the Apostle doth now deduce from that excellent and divine Doctrine which he established afore. Therefore, saith he, let no man condemn you in meat, or in drink, or in the distinction of a festival day, or of a new moon, or of sabbaths. Which things are shadows of those that were to come, but the body of them is in CHRIST. He first for­bids them to suffer themselves to be put in subjection to these legal things; and next, he brings them a reason for it, taken from their nature, for that these things were but shadows; of which JESUS CHRIST hath exhibited to us, and gi­ven the true body. These shall be, by the will of GOD, the two points we will handle in this Exercise; observing, in the one and the other of them, what we shall judg conducible to your edification.

Those Seducers, whom the Apostle opposeth in this place, had drawn the de­votions which they would add to the Gospel, partly from the Mosaical Law, partly from Heathen Philosophy, and partly out of their own imagination; whence it comes, that in one of the precedent Verses he advised the Colossians to beware that no one made a prey of them by philosophy and vain deceit, Col. 2.8. after the tradition of men, and the rudiments of the world. They had borrowed from Moses, circumci­sion, and the distinction of meats and days. They had beg'd from the Schools of Philosophy, the worshipping of Angels, and the vain discourses wherewith they colour'd over this abuse; and they had invented of themselves certain austerities and pretended mortifications, of which they made great account in Religion. See, I beseech you, what an heap of strange things the Spirit of Superstition did, even at that time, thrust into Christianity; that you be not amazed, if men, in so ma­ny ages as have rouled down since those days, pursuing the same design unheed­ed, according to the passion of their flesh, have by little and little quite fill'd up Religion with the like services and observations; and, as it were foul'd and dirt­ed that pure and clear Fountain of our Saviour's Discipline, with the dregs and sediment of their inventions. For if flesh had the impudence to promote such abuses, during the lives, and under the eyes of the Apostles; how much more would it have the boldness to enterprise, and facility to execute it, during the night of so many ages, which were not only destitute of the light of those great Tapers, but also overspread with the darkness of grossest ignorance. But let us see how S. Paul condemneth the Traditions of those of his age, to the end we may preserve our selves from those of our own, by the example and authority of his Doctrine. He spake before of circumcision, to which they would have had Christians still submit themselves. He now takes to task their other abu­ses; and first, the distinction they made of days, and of meats; and next, in the verses following, their Doctrine touching Angels, and the worship they gave them; and last of all, their Disciplines and Mortifications, from the 20th Verse [Page 277]to the end of the chapter. We will see, by the grace of GOD, the two other parts of His dispute, each of them in its place. As for the former, the Apostle taxeth here two sorts of destinctions, or observations, which these men made in religion; the one of meats, the other of days. And as to the latter, he noteth particularly, and by name, some of the days, which they observed, to wit, Festi­vals, new Moons, and Sabbaths. But about the other, he expresseth himself in general only, saying simply, Let no man condemn you in meat, or in drink, without declaring particularly the kind of meat, or drink, which they prohibited, or per­mitted; so as, the Apostle not telling it us, and we having no light in it neither any other way, it is not easy for us to know precisely, what the meats were, the distinction whereof these people did set up. For first, the Law of Moses, whence they had taken some part of their discipline, did forbid a great number of meats, and contained several very scrupulous regulations about eating, as you may see in the eleventh chapter of Leviticus, and in other places: Among the beasts of the field, it permitted the Jews to take none for meat, but such as chew the cud, and divide the hoof: and among fishes, none but such as have fins, and scales: and by this rule, it banish'd from their tables, Hares, Rabbets, Leverets, The Hog, the Lam­prey, the Tortoise, and many other kinds: that I may not speak of several sorts of birds, which were interdicted them. It was an abomination for them, so much as to touch any of these things. And for drink, though there was no general rule given, yet they had divers particular observations which do referr unto it; as for instance, N [...]m. 19.15. they were not to drink any liquor drawn out of a vessel that had no close cover; and the more devout, absteined from wine, and strong drink, either for ever or for some time only, according to the law of the Nazarites. And that they might not fall unwittingly, into the transgressing of some of these rules, they did never eat with Pagans, or of any meat, they had dress'd, for fear, there might have been some lard in it, or some other mixture of things prohibited them: or that their meat, and drink had been offer'd to idols, as with the Pagans was ordinary; a thing they greatly had in abomination. For this cause, Daniel, and his fellows, Dan. 1.8. would not taste of the meat, or of the wine of the King of Babylon's table: desiring rather to eat nothing but pulse, and drink nothing but water, then put themselves upon the danger of being defiled. And hereto we must referr, that eating herbs, which the Apostle reports of those weak ones, Rom. 14.2. who still retained the Mosaical distin­ction of meats. The meaning is, that living among Pagans, and fearing lest the victuals they sold in their shambles, and shops were defiled one way or other, they forbore them, and restrain'd themselves to herbs, in which they feared no such thing. The Judaical rules about eating and drinking being such, it is hard to say, whether the Seducers reteined them all in general, or observed only part of them. Great probability there is, that they adhered to them in some sort, either in whole, or in part. Yet drawing a part of their observations (as they did) from the sinks of secular Philosophy, it might well be, that beside what they had taken out of Judaism to this purpose, they did mingle with it some observances of the Philoso­phers also, who likewise had their abstinences, as we understand by the books of the ancients. And that of the Pythagoreans is sufficiently known who fed on herbs, and fruits only, forbidding the use of all animated things. It is very likely, that those false Apostles, upon whom S. Paul hath his eye here, had some such discipline, considering that which he addeth afterwards, of the nature, and ends of their ab­stinences. And this is that, which we may say, concerning their laws about the matter of eating and drinking.

As for the days, which they observed; all those, that the Apostle nameth in the Text, were taken out of Judaism. For that the new Moons, by which the Hebrews began all the months of their year, (as the most part of the people of the East do to this day) that they, I say, were solemnly observ'd among the Jews, do's appear, both by divers places in Moses; where he ordeineth, Num. 10.10. & 28.11. Psal. 81.4. that a Trumpet be sounded at the beginning of the month, and that certain peculiar sacrifices be offered unto GOD: and also by that Psalm, where the Prophet commandeth, to sound the trumpet, on the new Moon, upon the solemn feast-day, and again by Isaiah, where GOD, rejecting the vain services, which hypocrites presented Him, without any [Page 278]true, [...] 13 14. faith, or devotion, doth say. As for the new Moons, and the Sabbaths, and the opening of your convocations, I can no longer bear the trouble of them, nor of your solemn assemblies. My soul hateth your new Moons, and your solemn feasts. They are grievous to me. I am weary to bear them. As concerning the Sabbath, that is, the seventh day of every week, which we call Saturday, no body is ignorant, with what devotion it was observed, and kept holy, by the Jews; according to the ordinance of GOD, repeated in divers places of Moses, and even registred among the ten articles of the Decalogue. Again, by the festivals, which S. Paul men­tions, he meaneth those high days, which, besides the Sabbaths, and new Moons, that went on in the ordinary succession of weeks, and months, were solemnized at certain seasons of the year; as the Passeover, on the fourteenth day of the first month, remarkable for the immolation of the Lambe, and for the unleavened bread, N [...]m 24. and lasted seven dayes; Pentecost, which was kept fifty dayes after the Pas­seover; and the feast of Tabernacles, which was celebrated the fifteenth day of the seventh month, and lasted seven dayes, which the people spent under Tents, and Booths. So, you see, the Apostle doth here point at all the three kinds of Jewish feasts; those of the year, which he calleth simply, festivals: to wit, the Passeover. Pentecost, and the Tabernacles: those of months, which were the new Moons; and in fine, those of the weeks, which were the Sabbaths.

Now whereas, the French hath translated it, in the distinction of a festival day, it is word for word in the original, in part of a festival day which some take to signify, in respect of festivals, or upon the account of festivals: in the same sense, that S. 1 Pet. 4.16. Peter seems to use the word, when he saith, If any man suffer, as a Chri­stian, let him not be ashamed, but let him glorify GOD in this part, or in this behalf, that is, in this respect, and as to this matter. And thus the Apostle in this place would say, let no man condemn you in regard of festivals; or for festivals; that is, in the matter of the observation of certain dayes. But the word here used, being the root of that other, which in Greek signifies to distinguish, to sever, to divide; as in French, partir, and partager, do come from the word part, or partie; that In­terpreter hath not succeeded ill, in rendring it, the distinction. For they, that keep holy certain dayes, and make them festival, do distinguish them from others, and set them apart to observe, and celebrate them quite otherwise, then they do other dayes. For substance, the Apostles intention is clear; namely, that he for­bids every man, whoever he be, to condemn Christians, in respect of the use of certain meats, and the observing of certain dayes. Let no man condemn you, saith he, in eating, or in drinking, or in distinguishing of a festival day, or of a new Moon, or of Sabbaths. It is properly in the Original, Let no man judge you; and this word doth aptly suite the Apostle's sense. For these Seducers would make their ordi­nances, about the distinction of meats, and dayes, to pass for necessary laws: which they meant to impose on the faithful, and by the same, judge them; praysing, and approving such as absteined from the meat, they forbad them, and observed the dayes they had marked out to them; and condemning as guilty of a sin, those, that failed to doe the one, or the other. And the Apostle, a little after the Text, mocking at their pretended laws, will shew us the form of them. Why (saith he) are ye charged with Ordinances, to wit, Eat not, taste not, touch not. And this is that, which should be heedfully marked: For as concerning those, who, through a certain feebleness of mind, did at that time still scruple the violating of these Mo­saical distinctions, but however without condemning such as practised otherwise, or obliging them to such observations, as necessary things; those the Apostle would have to be supported with patience, and sweetnes, and he sharply, reproves such as gave them any offence. But though he hath this condescendency for the infirm; yet he is altogether rigid, and inexorable against these pretended teachers: who acting the Legislators, would put Christians under their yoke; and not con­tent with that supportance, which would have been given to their infirmity, did pretend to make others subject to it, and fiercely condemned those, that ob­served not their traditions. It's to them, what he saith here, is addressed; Let no man condemn you; let no man judge you. And if notwithstanding his prohibition, these men have the presumption to proceed, and condemn Christians for such [Page 279]things; it is evident, that in this case, he would have us despise all their judgements, their fulminations, and their anathema's; holding them themselves worthy of condemnation, since they dare to make laws in the house of GOD; according to the instruction he gives the Galatians, about the same. Gal. 1.9. If any one evangelize to you beyond what you have receiv'd let him be an execration. It's thus that the Apostle guardeth, and fortifyeth the liberty of Christians, in reference to meats, and dayes, against the attempts of all such as would intrude to make laws in the Church about such things, being indifferent in their own nature.

But because these false teachers covered themselves with the authority of Moses; to the end that this pretext might not dazle the eyes of the simple, he prevents it; and granting, that such distinctions had place yer-while in Judaism, by the ordi­nance of GOD; he shews, by the quality of their nature, that the usage of them is ceased now under Christianity. This is the signification of those words, which he addeth for the second part of the Text. The which things (saith he) are shadows of those that were to come; but the body of them is in CHRIST. It is evident, he means the distinction of meats, the feasts, the new Moons, and the Sabbaths, of which he had been speaking, and in general, all other like things: and he saith that they are shadows of things, which were to come; not to signify, that they still subsist of right, (on the contrary, he affirms, that they have no more place) but simply to declare unto us, what their nature is, and for what end they were, both instituted of GOD, and practised, during their time, by His people. He saith then, that they are shadows of things to come, of which the body is in CHRIST. A shadow is the representation of a body, but an obscure one, and gross, and im­perfect, and such as shews us meerly some of its lineaments, and not the lively co­lour, and true form of its members. Whence it comes that this word is taken, in the Greek language, in which the Apostle wrote, for that which we call, a rough draught; which is a dark, and gross painting, done only with lines, and not with the lustre, and diversity of colours; opposed to that, which they call, painting to the life. And S. Paul himself doth elsewhere make this opposition, when he saith, that the law had a shadow of good things to come, Heb. 10.1. and not (saith he) the lively image of the things: and again, in another place, he stileth the law, the pattern, Heb. 8.5. and the shadow of heavenly things. But here, as you see, he takes the word, shadow, properly, and not figuratively for a rough draught; opposing it to the body its self, which it representeth, and not to another kind of more express, and more lively image. What then is this body, of which the legal observations were sha­dows? It is (saith the Apostle) things to come; a body, which is of CHRIST, or in CHRIST. The things, he meaneth, were already come, and accomplish'd, for the most part, at the time he wrote; forasmuch as CHRIST, in whom they are, having been manifested, hath fullfilled all the mysteries of salvation. But the Apostle considering them as in the time, when the shadows were afoot under the Law calls them things to come; because at that time they were indeed not come, CHRIST who was to exhibit them, being not then revealed. At that time, they were future; now they are present. These things (my Brethren) are the Offices, and the Benefits of our LORD JESUS, and all the parts of that heavenly dis­cipline, which He hath brought into the world. The Apostle therefore saying, that legal observances were shadows of them; doth mean, first, that they figured them, and referred to them; and secondly, that that representation of them, which they afforded, was dusky, and obscure, and gross: that it was not a clear, distinct, and lively pourtrait of them: but only as it were a tricking, a naked, and simple delineation: such as a shadow is in respect of the body, which projects it. This was one of the principal offices of the Mosaical law; even to figure out the CHRIST, that was to come. For GOD, having purposed, in His infinite wisdome, for just, and great reasons, not to send CHRIST into the world, until the last ages, and (as the Scripture speaks) the fulness of time, did judge it meet, to give in the mean time, the figure, model, or designe of this great master-piece of work, in the law of Moses. First, for the entertaining of His people, during this time of their minority, in those low, and puerile exercises, which suited with the weak­ness of their age, until the revealing of CHRIST; as the Apostle excellently [Page 280]teacheth us, Gal. 3.4. in his Epistle to the Galatians. Secondly, He proceeded in this man­ner, for the justification of His Gospel, when it should be once come. For the sha­dows, and delineations of it, which we see in the law, do clearly shew us, that it is the workmanship, and designement of GOD; and the admirable resemblance, between these ancient figures, long since drawn by His own hand in the Tabernacle of Moses; and the bodies of the things, that have been revealed in JESUS CHRIST, doth irrefragably prove, that He who heretofore took the care to make those draughts, is Author of the verities they represented; and that the bo­dy doth descend from the same Heaven, that at first, did make the shadows of it to be seen. I pass by, for this time, the Lamb, and the Sacrifices, and the asper­sions, and expiations, and all the Levitical Priesthood; a true delineation, of our grand Victime offer'd for the salvation of the world, and of that eternal righteous­ness, which His bloud hath procured for us, and other like things, which cannot but with extreme difficulty be mainteined, nor accorded with the ways of the or­dinary wisdom of GOD, save by acknowledging, and receiving as veritable, what the Apostle doth here teach us, and is evident enough of it self, namely, that all this was heretofore ordained, for the prefiguring of CHRIST.

I will only speak a few words, of the distinction of meats, and dayes. The Apostle opens the mystery of it elsewhere. For as to observance of meats: giving us order in the Epistle to the Corinthians, 1 Cor. 5.8. to keep the feast of our Passoever, not with the old leaven of naughtines, and wickedness, but with the unleavened bread of sincerity, and truth; doth he not clearly shew us, that abstinence, from lea­vened bread, observ'd by the first people, was a Picture of the Innocence, and san­ctity of the second? and that by consequence, it's to the same we must referr the distinction of other legal meats? the beasts, which were forbidden them, represent­ing by the characters of their natural qualities, those moral imperfections, that is, those vices, and corrupt affections, from which our lives ought to be exempted? As for example, abstinence from Swines flesh, which was an abomination to them, did signifie, that the people of the Messiah should have no commerce with those uncleannesses, and ordures of deportment, wherein men of the world, notably re­presented by the genius of this animal, do wallow. And when the same Apostle telleth us, that we should keep our feast, in truth, and sincerity; and in another place, Hebr. 4 9. that there remaineth unto us a Sabbath, or a rest; doth he not shew us again, that the old feasts of Israel were shadows of ours? even of that feast, which the Messiah hath procured, and appointed for the faithful, and which doth consist in two things; the one, that they do absteine from the works of sin, and of the flesh, the common works of men; and the other, that they do celebrate a rest in GOD, with eternal joy? Now that the body of these shadows is in JESUS CHRIST, is evident. For innocency, sanctity, abstinence from sin, joy, and immortality do well in Him fully. There it is, and no other where, that the truth, the exam­ple, and pattern, the doctrine, and all the cause of them, are to be found; toge­ther with an almighty Spirit of light, which alone is capable of producing these divine things in every one of us. Whereby you see, it is so far from being conse­quent, upon these distinctions having been heretofore ordeined of GOD, that we ought now to observe them still; that on the contrary, it is to be concluded, we may insist no longer on them. For since they were appointed, in the quality of shadows, until CHRIST should be revealed; who sees not, but that now when CHRIST hath been fully manifested, it would be meer folly in us to adhere un­to them still? even as, if seeing, and having in hand the very body of a thing, we should busy our selves in following after, and embracing the shadow of it?

Precisely such, was the extravagancy of these false Teachers, who are here noted by S. Saul; and such also is the errour of all those, who upon the like pretences, intermedle with the imposing of laws upon Christians, concerning usage of, or ab­stinence from, such things, as are in their nature indifferent. And it is in this mat­ter for one that our adversaries of Rome, are infinitly to blame: who notwith­standing the reason of the things themselves, and the so clear doctrine of this great Apostle, both in this place, and in many other, have made, and constituted, a no less number of laws, about the distinction of dayes, and meats, then were among [Page 281]the Jews themselves. They have marked more then half of the dayes of the year, some with black, and others with white. I call, marked with black, those, which they have devoted to the sadness of fasts, and abstinences, as all the Fridayes, and Saturdayes of the year, the Ember weeks, the Rogation-dayes, the Advent, the Eves, and Lent. I mean, by marked with white, those which they consecrate to joy, as that great throng of Holy-dayes, which they disperse through all the fow­er seasons. JESUS CHRIST, the Father of eternity, hath made His Disciples free from the laws of time, raising them up above the Heavens, which do make, and measure it. But these men, put them in subjection to dayes, and months; and reduce them under the yoke of the Jews, and make their piety depend upon the Almanack. If they do not exactly observe all the dayes of the year; if they fast not one day: if they eat not on another; if on one they don't do penance, if they make not mirth on another; though upon the former, they should have cause to rejoyce in GOD; and upon the latter to afflict themselves for their sins, or their sufferings; they commit a mortal sin, though they did it without con­tempt, or scandal. Was there ever a discipline less reasonable? or more contra­ry to the doctrine of S. Paul? who would not have Christians condemned, for the distinction of a Festival-day, of a new Moon, or of the Sabbaths: who repre­hends the Galatians for their observing-dayes, and months, and times, and years; Gal. 4.11. Rom. 14 6. and counts it for a weakness in faith, to esteem one day above another?

Neither may it be replyed here, that we also do discriminate, Sundayes, and Easter, and Christmas, and Pentecoste. We observe them for orders sake, not for Religion: for the Polity of the Church, and not upon scruples of devotion. For what a confusion would there be, if we had no dayes appointed, for the as­sembling of the faithful? It's for our mutual edification, and not for the worth, and value of the dayes themselves, that we observe them; and (as an Ancient said) not, that the day, on which we do assemble, is more holy, or more glorious, S. Hie [...]ome. l. 2. Comment. in Ep. ad Gal. To. 9. p 314. then another; but because, what day soever we assemble, it's a consolation to us to behold our selves all jointly employed in holy exercises. For the main, to us all dayes are equal; as uniform parts of the same time, which flow on by the order of one, and the same LORD, all of them; and are all employable to His glory: but the necessi­ty, and infirmity of this poor life, doth constrain us of force to divide, and part them out for divers uses. If it be thus, O adversaries, that you discriminate-dayes; I shall confess, I have done wrong, to accuse you, of crossing the doctrine of S. Paul. But who knows not, that it is a devotion for dayes; and not the profit of men, that makes you observe them? You believe you do GOD service in this very thing, that you feast one day; and fast another. You give it to the dig­nity of the day, and not to the necessity of order, or to your edification; neither do you esteem dayes alike. Those which you observe, you set up very high above others, not only by reason of the Church's command; but because they have the honour to represent, and signify some mysterious thing. Accordingly you hold, that, besides the use, which Festivals may be of for your instruction, and your hav­ing time for works of piety: your very solemnizing of them is a Religious act, such as makes up a part of Divine service, and is (as you say) meritorious in the sight of GOD: which is exactly the opinion, and the practice of those, whom the Apostle, in this place, doth oppose. For they condemned Christians, not for absence from the assembly of the Church on the day appointed for it, or for hav­ing profaned such howers in the world, as were destin'd unto the service of GOD, or for having scandaliz'd their neighbour by this kind of fault; but only, and pre­cisely (as you do) for not having celebrated a Festival-day.

What shall I say, of the other point, to wit, the use of, and abstinence from meats? The Apostle saith, Let no man judge you in eating. In conscience, dare you affirm, that you judge none of the faithful in this behalf? What mean then those so rigorous laws of yours against them, that eat any flesh? those laws of yours, that deprive Christians of this liberty, for more then one third of the year? and condemn that man, who during all this time shall tast one bit of Bief, or Mutton, to as heavy penalties, as if he had committed a deadly sin? You are come so far, as you look not upon those, who violate these fine laws, as sinners: You [Page 282]abhorr them, as pro [...]ne persons, and Atheists and count them not for Christians. Is not this a grave, and holy discipline, and well worthy of S. Paul, and JESUS CHRIST; to make the service of GOD consist in meat; whereof neither ab­stinence, Matth. 15. 1 Cor 8 8. Rom. 14.17. nor use, (as reason sheweth every one, and as our Saviour, and His Apostle do teach) doth pollute, or sanctify? doth bring loss, or gain? it being a thing purely indifferent in it's self: good, or evil, only as it hurts, or helps the interests of temperance, and charity? But we shall have shortly a fitter occasion to speak unto you of this subject more at large.

For the present, Beloved Brethren, make your profit, I beseech you, of S. Pauls instruction. Use the liberty, which the LORD JESUS hath obtained for you, as His Apostle doth declare. It is not reasonable, that men should take from you, what GOD hath given you, and bought with the precious bloud of His Son. Only see, Gal. 5.13. that you take not this liberty for an occasion, to live after the flesh. Lay by shadows, since you are no longer children. But embrace the body, which is in JESUS CHRIST. His Kingdom is neither meat, nor drink; and no one will He condemn for having eaten any of the things, which he hath created for the faithful to use with thanksgiving. If He otherwhile prohibited some of them, it was to deli [...]ate, and figure out by this fleshly abstinence, that which is mystical, and spiritual, whereunto He hath shaped you by His cross. Your abstinence, Chri­stian, is, to renounce the meat that perisheth; to loath the passions, and produ­ctions of vice, whereon the world doth feed. It nourisheth it's self with the works of sin. Avarice, and ambitions, and injustice, and luxury, and the ordures of wantoness, and the infamous sweets of revenge, are the aliments it runs after, and cannot live without. This is, O ye faithful, that flesh, the usage whereof is for­bidden you. This is the Lent, which JESUS CHRIST, and His Apostles, have in truth enjoyned; a Lent to be observed, not fourty dayes only, but all the year long: even that we abhorr what is evil; that we eschew vice, as poison; that our lives be pure, and innocent, and clean from all the filthines of the flesh. This is in truth that abstinence, that makes a Christian, and without which no man can have place among the members of CHRIST. Gal. 5.24. & 6.14. For they that are His, have crucify'd the flesh, with the affections, and lusts therefore. The world is crucify'd to them. It's provisions, it's pleasures, it's allurements are had in execration of them. Whoever he be, that fasteth this Lent exactly, he shall have part in the resurrecti­on of CHRIST JESUS. Not a man shall attain thereto otherwayes. Pro­secute it in good earnest, Christian Souls, and powerfully mortify in your selves, all the lusts of this accursed flesh, which perisheth it's self, and will make all those perish too, that desire it's delights, and cannot wean themselves from it's deadly dainties. See what JESUS CHRIST hath done, and suffer'd for the de­stroying of it. See the excellency of that other divine food, on which He would have you live. Your true food is to fulfil the will of His Father. This is the food of the Prince of glory, and of all His Angels; food, that is holy and immortal; which will leave in your Souls a divine relish, and contentment, much better then all the feasts on earth; and after the consolations, wherewith it will solidly streng­then your consciences in this life; eternally repast you in the Heavens, with the delights of blissful immortality.

Brethren, this is the body, whereof the abstinence of the Jews was the shadow, and delineation only. As for their festivals, they were also figures, verily, not of those in Rome (which, to say true, are meer shadows, and weak repesentations themselves, no less then these of the Jews; only they are instituted by men; where­as the Jewish were ordeined of GOD) they were, I say, figures of the resting and spiritual contentment of the faithful. Origen. against Cels. s. l. 8. p. 404. Our festival (as one of the ancients heretofore answered a Pagan, that reproached Christians for their having none) our festival is, to do our duty; to worship GOD, and offer Him the unbloudy sacrifices of our holy supplications; to rest from our own works, and entirely se­quester our selves to the work of GOD; to exterminate from among us, that really servile, and mechanick labour of vitious actions, and spend our lives in the truly noble, and divine exercise of Sanctification. Our Passeover is, to eat the flesh of the Lambe, to make use of His bloud, to pass out of Egypt unto Canaan, out of [Page 283]the world unto GOD, and from Earth to Heaven; leaving the things that are behind, and advancing daily towards the mark, and prize of our calling. Our Pentecost is, to converse with CHRIST in heavenly places, to think, and medi­rate on Him, and to receive from His hand the Divine fire of His Spirit, that we may speak of His wonderful works. Our feast of Tabernacles is, to live, as stran­gers, in the world, without cleaving to it, still aspiring unto Jerusalem which is above, the Mother, and the City of the faithful. Our new Moons are the praise we continually sound forth unto GOD, not with Silver-trumpets, but with heart, and understanding. In fine, Our Sabbath is, to do, not our own will, but the will of GOD, repressing, and restraining the motions and sentiments of our nature, that place may be left for CHRIST to work in us, so as it may not be we that live; but CHRIST, who liveth in us.

This is, Christians, that true body, which was represented heretofore, by the Jewish shadows. These are your festivals, your solemnities, and your devotions. Keep them holy, and celebrate them religiously. It is the great Prince of your sal­vation, who hath instituted, and consecrated them. He recommends them to you, every where in His Gospel; and hath indissolvably obliged you to them by that death of His, the remembrance of which we are to celebrate next LORD's day. If you acquit your selves worthily herein, be assured that after such stay for a time as you make here below, He will raise you up to Heaven, there to celebrate with Him, and His Angels that last mystical feast of the great day, which rising at the point of our Resurrection, shall not go down for ever; but shine eternally, and render us happy in the fruition of that life, and immortal glory, which was pre­pared for us, before the foundation of the world. So be it.

THE XXVIII. SERMON.

DEar Brethren; It's a thing, infinitely strange, and which shews the extream corruption of our nature, more sensibly, than any other, that men should have so vehement, and invincible a passion for the serving of crea­tures. GOD the Soveraign LORD, both of them, and of the Uni­verse, did manifest Himself clearly to them, causing the illustrious, and glorious marks of His goodness, and wisdom, and infinite power, to shine forth every where, above, and beneath, upon them, and about them; yea bringing the same home even to their hearts; and giving them a feeling of Him, by the innumerable benefits, which He poureth out continually upon all the parts of their lives; In short, He shewed Himself, and drew near, and presented Himself in so lively a manner to their un­derstandings, Senses. and perceptions, that they could not, (if I may presume to say it,) be ignorant of Him, though they would. Besides all this, He vouchsafed to reveal Himself to them, at the beginning, in a particular way; speaking familiarly to Adam, and Noah, and others of the primitive Patriarchs, who were the sources of the first, and second world. Nevertheless you know, that notwithstanding all these lights, the rage of that passion men had for Idolatry, was so violent, that it made them forget all these holy, and admirable discoveries of the Deity; and induced them, instead of their great, and abundantly good, and omnipotent Creator, blessed for [...]ver, to serve the creature; and their phrensie rose to such an height, that besides the Luminaries of Heaven, and the invisible Powers, that do govern them; as also besides Kings, and Sages, and persons, whom worth, or authority had raised above others, they were not ashamed to adore yet other things, of the lowest in nature; as Beasts, and Plants, and Elements; and to compleat their extravagancy, they added to all the rest, Images, and Figures, things absolute insensible, and unprofitable; Changing (as the Apostles does reproach them) the glory of the uncorruptible GOD, Rom. 1.22. into the resemblance, of corruptible man, and of birds, and four-footed Beasts, and creep­ing things.

This Bruitish error having overwhelmed all mankind, the LORD was so graci­ous, that He drew Abraham out of it, as a brand out of an universal Conflagration; and afterwards, manifesting Himself more clearly unto his posterity, by the ministry of Moses, and giving them His Law, He raised up amid this people a publick testi­mony of His truth, against the general misdemeanour of the world, fulminating a thousand, and a thousand maledictions, against all such as served Creatures. But the love of Idolatry was so strong, as it broke this barr of Heaven, and violated this Divine declaration; which prov'd to be so far from reducing the Nations to their duty, as it could not keep the very Israelites in theirs, but they, as we learn by their History, often gave up themselves to the serving of Creatures. At last, after so many significations of His mind, GOD sent His only begotten, the Sun of Righte­ousness, [Page 285]and truth, into the world, who opened to us the manner and the reasons and causes of the worshipping of GOD, and did fully discover, that which, both the Gentiles were ignorant of, by reason of their stupidity, and the Jews did but imperfectly know, in their minority. Now who would think, that so shameful and gross an errour, as the serving of creatures is, should have the shamelesness to shew its self, in so noble, and so glorious a light. Yet you know, this wretched passion found the means to content its self; bringing in, under divers vain, but plausible pretences, the worshipping of Angels, and men, by little, and little, among Christi­ans. But however, it is not so strange a thing, that a corruption should get such ground in the latter ages, when it was favoured by an universal ignorance, and by a decay of truth, and by the depravedness of men: such a thing doth frequently come to pass in their disciplines, and constitutions; commonly, as they go on, they grow worse. That, which surpasseth all admiration is, that in the time, and under the eyes of the holy Apostles of our LORD and Saviour, there should be men found of so impudent a spirit, as to promote so vile an errour, in the profession of Christianity. We should scarce be able to believe it, if S. Paul did not give us that testimony of it, which we even now read to you. And GOD permitted it, as well to exercise, and prove the Church, which then was, as to confirm ours; this occasion having here drawn from the Apostle's pen, a clear, and magnifick condemnation of this abuse. He hath rejected already in the precedent context, those observances, which the false Teachers, he opposeth, had taken from the Mosaical Law; now he refu [...]es those, which they had borrowed from the Philosophers of the World. For as we shall shew anon, that serving of Angels, which these men would have intro­duced among Christians, was a fruit, and an invention of Heathen Philosophy. S. Paul strikes down this vain impiety in few words. Let no man, saith he, master it ever you at his pleasu [...], by an humility of spirit, and the service of Angels, intruding into things, which be hath not seen, being rashly puffed up with the sense of his flesh.

Dear Brethren: Here is a notable sentence pronounced, which overthrows, in ex­press words, all the worship, that the superstition of men, whether ancient, or modern doth attribute unto creatures; it being clear, that there is not any one of them, whom we may lawfully serve in Religion, since the Apostle forbiddeth us to serve the Angels themselves, who are without difficulty, of all creatures the most excellent. You know the interest we have in this cause; those of Rome anathma­tizing us in it, under colour, that content to adore and serve GOD our Creator, and Redeemer only, we refuse to render unto Angels and Saints departed that Re­ligious Worship, and those Divine honours, which they decree, and deferr daily to them, to the great prejudice of the glory of GOD and the irreparable offence of men: Let us therefore exactly consider this Oracle of the holy Apostles; and that we may leave nothing in it behind us, we must see first, what the Doctrine of those Seducers is, which he condemneth. (He expresseth it in these words, Let [...] man master it over you, by an humility of spirit, and the service of Angels:) and then we are to examine, in the second place, the marks he gives these false Teachers which are contained in the following words; intruding into things he hath not seen, being rashly puffed up with the sense of his flesh: and not holding the head. But we will satisfie our selves, for this time, with the former of these parts, remitting the second to another opportunity, by reason of the cavils, and inventi­ons our adversaries make use of to corrupt this passage, which we must refute as briefly, as we can.

The word, that S. Paul useth at the entrance, and which we have translated, Master it, is difficult, and seldom found in the Authors of the Greek Tongue. S. Hierom, one of the learnedst of the ancients, sayes, Ep. ad Alg. 9, 10. it was peculiar to the Country of Cilicia; whereof S. Paul was, as being born at Tarsus, the Capital City of that Provi [...]ice. However it be, the derivation of the word is clear, and doth sufficiently discover, what is well-nigh its signification. For such, as understand the Greek, do know, that this term comes from another, which signifies the reward, that was given to those who won the victory in those games, or combats for prize, at which certain Judges, and Moderators did at that time preside, who had the superintendance of the whole action, regulating and bounding the race, assigning the ground, and [Page 286]receiving the Champions into it, judging of their courses, and combats, proclaiming that man victorious to whom they yielded the advantage, and solemnly putting a Crown upon his head. Whence it comes that themselves were called by a name, that signi [...]ies Givers of the reward; and the term, which signifies what they did on such occasions, is generally used to express, governing, regulating, ruling, and having the superintendance of a matter. It is expresly from this term, that that which the Apostle useth here, is formed; saving that it seems to signifie governing, and ordering, not simply, but to the prejudice, and damage of the concerned. Therefore some have thought, that S. Paul, comparing here the Faithful unto Racers, or Combatants, as he very often doth elsewhere, does exhort them, not to let the prize, or reward of the Victory, to be taken from them by the artifice of Seducers, who made it their business, to turn them out of the true, and lawful lists of their race, which are no other, than believing, and obeying the doctrine of the Gospel; and make them enter into another carriere, to wit, that of their own inventions, and services; in the same sense, that he elsewhere said to the Galatians, who were abused by a like imposture: Gal. 5.7. Ye did run well, who did turn you aside, that you should not obey the truth? If this exposition were adapted as well as to the Apostles phrase, as it is to his sense, it would be excellent: shewing us, that I may say it by the way, how this serving of Angels here forbidden us, is an error of no small importance, since it maketh those, who turn aside unto, or employ themselves in it, to lose the prize of their Heavenly calling.

The Latin Interpreter, Canonized by those of Rome, having respect to the effect of such false doctrine, which is a driving of the faithful out of the right way, doth Translate it simply. Let no man seduce you. There is no need to report the thoughts of all others. But I do affirm, that there can be hardly found an expression more proper, more commodious, and according better with either the term or the scope of the Apostle, then that of the French Bible, Let no man master it over you; which doth naturally express the magisterial authority, that these Seducers assumed to them­selves, enjoyning, and commanding their fancies to the faithful, as if they had been installed Superintendants of their Religion, and their lives; and willing them to understand, that without practising what they prescribed, it was not possible to ob­tain the prize of their high calling. Wherein the Apostle giveth them a blow, and renders them ridiculous, as men who having, in truth, no lawful authority, would yet make it be believed, that they had; and did speak, and command with as much confidence, as if it belonged to them to distribute the Crown of Heaven at the last day; or that they had it already in their hands to impart it, to whom it should seem them good. But that which S. Paul addeth, doth discover their folly much more; let no man (saith he) master it over you, at his pleasure, or at his will; which may be referred, either to their office, or to their Doctrine, or, as I think, to them both. To their Office; meaning, that they are voluntary Superintendents, and that their own will alone, not the voice of GOD, or men, did elevate them to this pretended Mastership; well night as the Roman Orator calls a certain man a Voluntary Senator, who did thrust himself into the rank of the Senators, but had no right to be there, having been elected only by himself. But this respects also their Dectrine, and signifies that the serving of Angels, which they commanded, was founded meerly on their own good-pleasure, and not upon any precept of GOD; that their will alone, was the reason, and ground of it, not the will of the LORD; that it was nothing but an imagination of their own head, and a fruit either of their melancholy, or their malice. Whence we may observe, by the way, That those, that teach in the Church, ought to set forth nothing, but what is founded on the word of GOD. Isa. 8.20. To the Law and to the Testimony; but if they speak not according to this word; of a truth there shall be no morning for them. This rule is enough to cashier all the doctrines of Rome which we contest with her. For if you examin their serving of Saints, and Angels, their Sacrifice of the Mass, their Papal Monarchy, and other like opinions, you shall find, that they have no foundation but their will; and when they are pressed, they go so far themselves, and boldly assert, that they are judges of all things; judges of the faith of men, and of the Scriptures of GOD: and that a Declaration of their Popes ought to suffice for the reason of any thing; [Page 287]into which also their whole religion, and belief is finally resolved. So as if ever there were a generation, of whom it might be said, that they mastered it over the faithful, at their pleasure, without doubt it is they; who do call themselves their Judges, their Lords, and their Monarchs; who make their will pass with them, for the supream law of the Church; who put off to them an end less multitude of tra­ditions and services, upon the sole credit of their good-pleasure: and undertake to distribute to them the rewards of their piety, after their death, meerly according to their phantasy, exalting some to be Saints, others to be Beatisied; ordaining for some the service of Hyperdulia, for others of sim [...] Dulia; (as they call it): commissioning some to be over one Country, or City, or over one sort of Diseases, or Affairs, and others over another. (As Kings dis [...]ibute according to their good pleasure, the Honours, Charges, and Dignities of their State) while they cannot produce, for one particular of all this, any command, or foundation from the Word of GOD But come we to our Apostle, who declareth in that which fol­loweth, what the Discipline was, that these voluntary Masters of the Faithful, did pretend to impose upon them. Let no man (saith he) master it over you, by an hu­mility of spirit, and the service of Angels.

In these words, he shews us, what it is, to which they would oblige Christians, namely, the service of Angels; and what the pretext was, upon which they promo­ted this new service, to wit, an humility of Spirit; As for the former of these; the word used in the original, doth signifie, not in general all kind of service, but par­ticularly that of Religion; whence it is, that the Latin Interpreter doth render it, the religion of Angels. This religious service comprehendeth in it those pieces of worship, and those ceremonies, which are peformed to the Deity, and the actions by which homage is done it in that quality, as adoration, invocation, thanksgiving, trust, and such others. These mens meaning therefore was, that besides that supream service, which Christians do render unto GOD the Father, Son, and Holy Spirit, they should serve Angels also, as their Mediators, and Intercessors with GOD, and that under this quality, they should address prayers, and thansgivings, and other duties of religion to them. This was their error. The pretext they took up, to authorize this service, was, an humility of spirit; alledging, that we are too poor a thing, to present our selves directly unto GOD, and address us, by our selves, to so sublime a Majesty; as also, that JESUS CHRIST being the Son of GOD, and GOD with Him, blessed for ever, it would be presumption in us to pretend the presenting our selves immediately to Him: whereupon they concluded, that we must have recourse to Angels, who are middle natures between GOD, and us, to the end that they receiving our prayers, may present them to our com­mon Soveraign, and intervening with Him on our behalf, obtain access for us to His, otherwise inaccessible, Throne. Such was the false, and fair-seeming discourse, wherewith these people painted over their Tradition.

Whereupon you may observe; first, in general, that the alledging of some speci­ous, and seeming reasons, is not sufficient for the authorizing a worship, or an ob­servance in religion. All that is proposed to us in this kind, must be founded on the word of GOD, who alone hath the wisdom, and the authority that is ne­cessary, for the setting up of things religious. For if we once licence the mind of man, to rely upon its own imaginations, there is no error, nor extravagancy, but it will put some colour upon. Sure the discourse of these Seducers doth not want shew; and men have found so much of that in it, as both Heathens, and the Here­ticks, which have troubled Christianity, and in sine those of Rome, have all of them made use of it, to colour their Superstitions. Yet you see, the Apostle, without stick­ing at all this vain lustre, without vouchsafing so much as to examine it, does reject, and absolutely condemn that service, for which it was taken up: only because such service was not ordained of GOD, but founded solely only on the will of men. Let this example make us wise, to abhor, and refuse without delay, whatsoever men would introduce into religion, without the order, and the word of GOD. Let us not stay at all upon those gaudy reasons, wherewith they endeavour to paint over their inventions. Let us not so much as hearken to them. It is sufficient warrant for our rejecting of their services, that they are not ordained in the word of GOD. [Page 288]From hence alone it follows, that they assuredly are vain, and unprofitable; nei­ther is there any pretext, how specious soever it be, that can or ought to authorise in religion, a thing that GOD hath not appointed.

Again, you see here in particular, that that Humility of Spirit, wherewith our adversaries do at this day colour over, the services they perform to Angels, and Saints, is but an old paint, which ancient hereticks did use to bad purposes, and the Apostle long ago expresly rejects; so as it is not only a vanity; but a very impu­dence for them to serve themselves of a thing so decried. Let them cease alledg­ing unto us, that we are too poor to present our selves directly unto GOD; Let them forbear to lay before us the Courts of earthly Kings: where men make use of the mediation of Officers, before they speak to the Princes themselves; to in­ferr thereupon, that we must betake us to the the intercession of Saints, and An­gels in like manner, that they may lead us unto GOD, and present Him our persons, and requests. S. Paul hath blasted all this artifice; and they should be asha­med to use a pretext, which the first hereticks took up, for the covering of their er­rors; and this great Apostle hath manifestly taken from them. In very deed, all this pretended humility of spirit, wherewith the one, and the others mask them­selves, is but a cover of real presumption, which disdaining to be subject to the commands of GOD, would serve Him after its own fantasie, and not as He hath appointed. Isai. 7.11, 12. It's the humility of Ahaz, who haughtily refused the grace, that the goodness of the LORD offered Him, upon pretence, that He would not tempt Him. GOD, in His great mercy, giveth us His Son JESUS to be our Media­tor; He humbleth Himself, and is made man, that He might be more accessible unto us. Joh. 14.1, 6. Eph. 3.12. He proclaimeth in a thousand places, that He is the way, the truth, and the life; and that no man cometh to the Father, but by Him, that it is He, by whom we have boldness, Mat. 11.28.and access with confidence, by faith in Him. He calleth us unto Himself. Come unto me, saith He, and I will give you rest. And His Ministers do, not only permit us to go to Him; Heb. 4.16. they command, and press us to do so. Let us go (say they) with boldness to the throne of Grace, that we may obtain grace, and mercy to help in time of need. Insteed of obeying these holy and divine calls of GOD, and His Ministers, you say, No, I will not do it. I am not so presum­ptuous, as to go either to GOD or to His Son. I must beg the intercession of Angels, and Saints, to present me before that supream light. In conscience, is not this an exalting of your self above GOD? Is it not a presuming, that you know better than He what belongs to your duty, and His service? Is it not an hiding, under the fine words of a feigned humility, plain rebellion, and disobedience to His Holy Majesty? which is in effect the highest pride, a creature can be guilty of; since it is, at the bottom, a pretending, that you are wiser than He; and that the way, He prescribes you, is neither so good, nor so reasonable, as that which you have chosen. But let us forbear any further arguing. For where the Apostle speaks, there is no need, that we should discourse. His authority relyes not on the succour of our reasons. Here (you see) it is express against our adversaries corrupt usage. He formerly condemns the thing they do. For they approve, and daily practise this service of Angels, which S. Paul forbids us: and ground it upon that same humility of spirit, the pretexture whereof He hath voided, and destroyed; becom­ing doubly culpable, both for rebuilding (if I may so say) this Jericho of supersti­stition, which he hath domolished, and for employing in it the very stones which he hath blasted from Heaven. What can error say against so clear a determination? By what charms can it turn away this flash of lightning from falling on its head? Dear Brethren, it is too much in love with its own inventions, to give glory to GOD; and will rather renounce His word, than quit its superstitious imaginations. In the present matter, seeing its self pressed, it hath recourse to subtilty; and though it both maintain, and practise the worshipping of Angels, and cannot deny but [...] the Apostle condemns those, who teach, and practise it; yet it pretends with an [...] [...]ible boldness, that it is not it, the Apostle doth condemn. It hath turned its [...] ways, to effect this illusion; all which, to say the truth, have more hardi­ [...] in them. And, to begin at this one; the famousest of its last Advocates, [...] [...]ink, ill satisfied in his conscience with the subtilty of his fellows, hath [Page 289]bethought himself of a new gloss, unheard of till now in all the Schools of Christiani­ty, both antient, and modern; born of his own conceit alone, a very fruitful breeder of such productions, and begotten by meer despair of his bad cause. Du Perron, in His Repl. to K. James. p. 909. This man then affirms, that S. Paul doth mean, by the service or religion of Angels, not (as all the Fathers, and all the Modern have believed) the worshiping of Angels, but, as he all alone will have it, the Law of Moses. First, the novelty of this gloss, and the very consideration, that for the space of neer sixteen hundred years, not so much as one single man hath been found, that was aware of it, doth sufficiently shew, that it is the heat of disputation, and not the truth of the thing, which suggested it to the author of it, and the maxims of his Church, he doth evidently renounce too; which willeth, that Scripture be not interpreted, but by the Fathers; whereas he, laying by their exposition, brings in one here, that is not only undiscernable in any one of them; but also directly contrary to the most, Chryso [...]. Th [...]odoret. O [...]um [...]. T [...]philact. and most renowned of their number; who do understand these words of the Apostle, of the worship done to Angels, by those Seducers, whom S. Paul doth in this place oppose. But I say more­over, that it is for good reason, that no man ever thought upon it: since in very deed it is not maintainable; nor can be at all accorded, either with the Apostles words, or with his scope and design.

Not with his words; for they must be interpreted according to the stile of the Authors of that tongue, wherein he writes. Now there are but two or three places in Scripture, where the word used by the Apostle doth occur so construed, as it is in this place. One is in S. James, Jam. 1.26.If any man among you (saith he) seems to be religious, and bridles not his tongue, but deceiveth his own soul, that mans religion, or service is in vain. Another is in the book of the Acts, where S. Paul saith, that from the beginning, he lived a Pharis [...]e,Act. 26.5after the accuratest sect (saith he) of our religion. The word is found again so construed, in the book of Wisdom, held for Canonical by our adversaries, and which though it be not such indeed, yet is writ in Greek, with the same language and the same stile, that the Books of the New Testament are. This author then makes use of the word in the same manner. Wisd. 4.27. The abominable service, saith he, or religion of idols, is the beginning, the cause, and the end of all evil. In all these places, the religion, or the service of any one, doth signifie, either the service he does to some other, as in the two former passages; or the service that is done to him by others; as in the latter of them. Here there­fore, except you think, the Apostle swerved from the stile, wherein he wrote; the service, or religion of Angels, must, of necessity, signifie one of those two things, either the service, which the Angels do perform to GOD; or the service, which men perform to them. The first of these two senses, cannot take place, by the con­fession, of our adversaries themselves, and of every sober person. They must then necessarily admit the second, and confess with us, and with all the Ancients, that by the service of Angels, S. Paul intends, not the Jewish religion, or the Law of Mo­ses, but the religious service, which these Seducers rendred to Angels, under pretext of humility.

Moreover, in what Prophet, in what Apostle, in what rational Author, either Antient, or even Modern, have these men ever found this novel, and extravagant manner of speaking, the service of Angels, that is to say, the Jewish religion? Verily it is called the Law of GOD, because GOD instituted it: the Law of Moses, because Moses was the Mediator, and Minister of it; the religion, or service of the Jews, because that people made profession of it; the elements, or rudiments of the world, because it contained but the Alphabet, and the first, and lowest lessons of piety, and was af­fixed, for the most part, to the corporeal things of this world. But that it was ever called the religion, or service of Angels, we read not. And as for that, which those people do alledge, out of [...] Epistle to the Galatians, namely Gal. 3.19. Heb. 2.2. that the Law was or­dained by Angels in the hand of a Mediator, and its being called, in the Epistle to the Hebrews, the word spoken by Angels, this, I say, doth not justifie their preten­tion at all. For in these two places, the Apostle does declare, only the service which the Angels did to GOD, when He gave the Decalogue upon Sinai; where these heavenly Ministers accompanied Him, and ordered all the Pomp of that admirable manifestation of His; forming the lightnings, and the thunders wherewith the [Page 290]Mountain did resound; elevating in the air the smoke, and darkness, which cove­red it, shaking its foundations, and making all of it to tremble, and distinguishing the thunders, into those articulate words, which the mouth of GOD it self pro­nounced. So far did the operation of Angels extend, and no further. For, as to the rest, it was GOD that spake in His own Person, I am (said He at the beginning, the LORD thy GOD; and that gave, and uttered all the other precepts, which the Israelites heard; so as the Law, or the religion, which He then established, might well be termed the religion, or the service of GOD. But it would be an evident injuring of His Majesty, to call it the religion, or the service of Angels; since it was gi­ven neither in their persons, nor by their mediation Besides, though it were otherwise in this particular; yet it is clear; that this title would be proper to the Decalogue only, and not reach that part of the Law which is called Ceremonial, in the esta­blishing whereof the Angels did not intervene at all, GOD having delivered it im­mediately to Moses, and Moses, to the Israelites; and yet it would be this precisely, that S. Paul should understand here, if His purpose were to speak of the Mosaical Law, as our adversaries believe. Since then this name The religion of Angels, can no way belong unto it, it must of necessity be asserted, that it is not the Law of Moses, that the Apostle means in these words.

But his design, and the thread of his discourse, is no less opposite to this gloss, than his words. For first, having already refuted, what the Seducers took from the Law of Moses, in the verse immediately foregoing, in these words, Let no man condemn you in meat, or in drink, or in the distinction of feasts, or of new Moons, or of Sab­baths, which are shadows of things to come, whereof the body is in CHRIST; ha­ving I say, so magnificently deposited this, for what cause, or to what purpose should he go repeating the same again? How should the Apostle be capable of such vain babling? Let us say then, that the errour, he rejects here, is diverse from that, which he condemed just afore. That which he condemned afore, is the observation of the Jewish law, or religion: certainly then this is not the thing meant in this place. Be­sides, that which he addeth, can no way refer unto it. Let no man (saith he) master it over you, by humility of spirit, and the service of Angels, intruding into things he hath not seen. Where the Apostle evidently sheweth, that the service of Angels en­joyned by the Seducers, was founded upon hidden things, and such as they could have no knowledge of, either by their own reason, or by Scripture: whereas the Jewish Ceremonies are so clearly, and so distinctly explained in the books of Moses, that there is not a man, but may see them there. Lastly, the Apostle shews us, at the beginning of this discourse, that these Seducers had drawn some of their obser­vances from Philosophy: which will not find place, if by the service of Angels, you understand the Jewish religion, which, as all know, was delivered by Moses, and not by the Philosophers. [...]. p. 910. For whereas our adversaries understand the discourses of the Jews, by the vain deceit of Philosophy, this is absurd and rediculous in the highest degree; it being evident, that the Jewish Doctors are sometimes called, Sa­ges, 1 Cor. 1.20. and their science, wisdom; as when S. Paul saith Where is the wise? GOD hath made foolish the wisdom of the world. But never are they called Philosophers, or their Doctrine Philosophy; These names being every where constantly referred, to the learned men of Greece, and of the Heathen, and unto their Doctrine.

Be it then concluded in fine, that the Apostle means here, by the religion, or ser­vice of Angels, not the religion delivered to the Jews by Moses; but the worship, and invocation, and service, which these Seducers would have men address unto An­gels, under pretext of humility; they having drawn this abuse out of the Greek Philosophers, in whose Books it is still found to this day; Plato, one of the chief of them, writing expresly, that service must be done to the Daemons; (so called they the Angels) as holding a middle place between the GODS, and men; and serving us for Interpreters, to the Divine Nature; and all his School hath [...]ver thus hold, and practised, as doth appear by the works of the latest of his disciples. And this abuse was common among all the heathen. They founded it too, just as the Se­ducers here taxed by the Apostle did, and as our Adversaries do, upon pretended humility of Spirit, A [...]b os. p. 1807. c. 4.5. as we understand, by an ancient commentary upon the Epistle to the Romans, published under the name of S. Ambrose. The Author speaking of the [Page 191]Heathen of his time, sayes, They are wont to make a miserable excause, saying, that by means of them (that is, of the petty Deities, they served) they might go to GOD; as men come to a Prince, by means of His Counsellors of State, and His Masters of Requests. But, saith he a little after, men go to a King by means of His Officers, because after all a King is a man, that knoweth not whom he may trust with His estate: whereas GOD is ignorant of nothing, and knoweth the dispo­sition, and actions, and capacity of all men: so as to obtain His favour, we want not the suffrages of an Interposer; there needs, but a devout soul. Such a one He will surely hear, wheresoever he speaks to Him.

It's from the sinks of this Philosophy of the World, that the Seducers, here op­posed by the Apostle, had drawn their pretended humility, and their serving of Angels.

And our Adversaries well perceiving, that for the main it cannot be denyed, but such was the doctrine here condemned by the Apostle, do advance another phancy of theirs; telling us, that in his time, there was a certain Sect, which some call the Judaique Sect, and others otherwise, consisting of people, who neither served GOD, nor JESUS CHRIST, but Angels, under the quality of Chiefs, and supream Patrons, and Protectors of their Religion: that it is at these S. Paul aimeth here, and not at them, who, its true, do serve Angels, but do also serve GOD the Father, and His Son JESUS CHRIST. First, all this Sect is an Idol, which never had subsistence other-where, than in their fond conceit; neither could it indeed be any other where. For if they were Jews, who can believe, that they served not GOD, whose service the whole Judaical Law, and Religion did expresly command through­out, in the beginning, in the middle, and at the end? Again, if they were Christi­ans, how served they not JESUS CHRIST? And if they were either Jews, or Christians, how did they own no other chief of their Relgiion, then the Angels? All this is nothing, but a meer fiction of our Adversaries, who endeavour to put a Changling upon us, and do set up this chymera, that it may take the blow which the Apostle dealeth them. It is not lawful for us to forge Sects at our pleasure. There must be proof of them produced from good, and creditable witnesses, if we would be believed about them. But so far are they, from having any warrant, of this fine story, in Antiquity; that on the contrary, the ancient In­terpreters of the Apostle, such as Theodoret, Photius, and Theophylact, do overthrow it, affirming, that those, whom S. Paul aimeth at, alledged, that GOD is great and incomprehensible, and that it's a thing unworthy of the Majesty of the Son, to con­duct so mean Creatures unto Him, as men are: whereupon they added, that appli­cation must be made to Angels, for our having access by their means, and for the gaining of the favour, and good-will of GOD. How did not they serve GOD, since it was for access to Him, and for the becoming gracious with Him, that they employed the Angels interceding? and how did they not adore JESUS CHRIST, seeing they accounted themselves unworthy to go immediately to Him? In fine, how did they own the Angels, for the supream Heads of their Religion, seeing they made use of their intervention, only for to come to GOD thereby? [...]. This very thing was the motive of their erring practice. And of the fore-named Ancients adds expresly, that the service they did to Angels was, Praying to them; as also this abuse reigned a long time in Phrygia, and Pisidia; and that [...]ven in his dayes there were Oratories found, Dedicated to S. Michael. A relation, [...]. which hath so stung one of the great Cardinals of Rome, that all in Choler against this Au­thor, (who lived almost twelve hundred years ago, and was besides one of the greatest and most knowing spirits of Antiquities) He saith, with his leave he hath had ill luck in this particular. Whence you may see the respect that these Gentle­men do bear the ancient Fathers, whom they have perpetually in their mouth, When they favour them, they are Oracles. If they speak otherwise, their antiquity doth not s [...]ve them from being treated as ignorant, and unlearned. Now whereas they alledge, the Apostle's saying of those he speaks of, that they held not the head, (that is CHRIST JESUS) I grant it: But I affirm, that this doth not interr, they made profession of acknowledging Him not: as from his saying, that they were puffed up with the sense of their flesh, and did intrude into things they had not seen, it follows not, that they did acknowledge, either the one, or the other of [Page 292]these things. So far were they from it, that they made profession of humility, and it was under this very pretext, that they would serve Angels; and boast, without doubt, they did, of knowing well the things, that they divulged. But the Apostle speak­eth here of that, which follows truly, and ligitimatly from their doctrine, and not of what they avowed. For doubtless, they made profession of JESUS CHRIST, and of His Gospel, and S. Paul, doth clearly presuppose it, through his whole discourse. But by the addition of their errours, they denyed in effect, what they confessed with the mouth; and by this serving of Angels, took away from CHRIST the quality of being Head of the Church, which in word, they gave Him. It's this, the Apostle here chargeth them withall; and thereby foundeth evi­dently this maxime, That whosoever takes the Angels, or any other such whom you will, for His Mediators, and Intercessors with GOD, he doth in effect renounce the Mediation of JESUS CHRIST, and taketh from Him the glory He hath to be the Head of the Church. This dignity no more admitting an associate, then that of His Regality; and being such, as cannot be possessed, by any one alone.

But why do I stand considering, what the opinions of these false Teachers in other respects were? Let them have believed whatever else you please: sure it is, they worshipped Angels; and that S. Paul accuseth them of it, and reprehends them for it; and will not have the faithful follow them in this particular. He doth not say, that they were Sorcerers, or Atheists; that they did not serve, or not invocate GOD, and His Son JESUS CHRIST. He saith, they served An­gels, and takes them up for it extream sharply. You do the same. Judge then, whether the Apostle's Thunder does not fall on you. But you will say, I do adore GOD, and JESUS CHRIST. In Conscience, do you not mock the world, in defending your self after that manner? As if you were accused of not acknow­ledging the Divinity of the Father, or of the Son, and not of Worshipping Angels? But it is alwayes the custome of these Masters, to substitute one, or other of the Ancients in their place, when they are taken with transgressing the Ordinances of GOD, and His Apostles. The LORD forbids the bowing down ones self before Images. They avow they do it; but for all that, do pretend, that the Law Thun­dereth against the Heathen of former times, and not against them. S. Paul con­demneth, with heinous words, such as enjoyn abstinence from meats. They confess, it is their practice: but do add, that it is, the old Encratites, and Montanists, and Manichees, whom the Apostle means, and not they. In like manner here, being accused of worshipping Angels, they franckly confess it, yea boast of Worshipping them, and Excommunicate us, for that we do it not with them. And whereas S. Paul protesteth so clearly, that we must not serve them, they pay us off with this brave excuse, that it is not of them he speaks, but of I know not what old race of Jewish Hereticks; as if it were not manifest, that he speaks in general of all those, who at any time, and in any place whatever, do take upon them to serve Angels: for­bidding us, under an heavy penalty, to let them master it over us, upon any pre­text.

As for us, Dear Brethren, who do know, that the Laws of GOD are universal, and eternal; and that no Age, nor Climat can dispense with men for them, or ex­empt the Violaters of them, from that righteous curse, they threaten; let us faith­fully obey this holy, and sacred order which the Apostle hath given. Hearken we not to the vain glosses, and frivolous distinctions, by which humane subtilty endea­vours to elude it, and colour over its own abuses. Observe we sincerely, what this great Minister of JESUS CHRIST enjoyneth us. He forbiddeth us to Wor­ship Angels in point of Religion. There is no reason, that either the eloquence, or the subtilty, either the splendor, or the power of men, much less their pleasure, and usurped domineering, should have more efficacy upon us, than this Heavenly Autho­thority. And praised be GOD, for that He hath given us the courage to obey His Apostle in this particular, and to put away the Worshipping of Angels, and men from among us, notwithstanding the strong contradiction of flesh, and blood. Let us abide firm in this resolution. Let us adore none, but GOD; since there is none adorable, but He. It's just, that He alone should be served among us; since it is He alone, who hath created, and redeemed us.

But, Beloved, remember, I beseech you, that rightly to render Him His due glory, it is not sufficient, to have renounced the errour of those ancient Phrygians, whom the Apostle here opposeth, and of our Adversaries of Rome, to wit, the adoration of Angels, and men departed; There must also be banishing of all strange service, all Idolizing of any thing whatever. For if GOD cannot suffer those, who serve Angels, and deceased Saints, that is, the most excellent natures that be, and such as have the image of the Deity most clearly resplendent in them; how much less will He endure those, that adore Gold, and Silver, the excrements of the earth? or their own belly, the shamefullest, and most infamous of all idols? or the flesh, which is but a vain, and perishing figure; or the grandeurs of the world, which are but exhalations? And we, that have renounced the first fort of these false services, how can we be excusable, if we retain, and exercise the second? Now would to GOD we were as free from the one, as we are from the other. But it must be confessed to our shame; these latter kind of Idols have still a great many Devoto's, and Servitors among us. That avarice, which S. Paul calls an Idolatry is but too much exercised among us: the flesh, and vanity are here publickly served. Wretch­ed men, where is your judgement? You do not serve the Angels of Heaven, and you serve the mettals of the earth! You do not adore Spirits made perfect, and you do adore profane flesh! Neither the light of the Sun, nor the brightness of the Moon, hath been able to seduce your hearts; and you have suffered your selves to be seduced by the glittering of Gold, and Silver, the false Sol, and Luna of the Chy­mists! You have put your hope in Gold, and said unto fine Gold, Thou art my confidence, You that have disdained to put your confidence in Saints. The belly, (with shame, and horrour do I utter it) the belly is your GOD; yours, who have made this glorious promise, to have none but the Eternal only for your GOD? How can you hope, that the LORD should suffer you, to give Him such Monsters for compani­ons? He, who is so jealous of His glory, that He cannot suffer the Angels themselves to be associated with Him? Dear Brethren, I pray, let us deceive our selves no longer. Let us once for all put clean away all these false services, and exterminating every Idol from among us, adore and serve none but GOD alone. Let Him have the entire possession of our whole hearts; let Him reign, and exercise an absolue domi­nion in them, governing all the sentiments, and motions of them, at His will; that after having constantly adored Him in Spirit, and in truth, we may one day receive from His holy faithful hand, the Crown of Glory, and Eternity, which He hath purchased for us by the merit of His only Son our LORD JESUS CHRIST; To whom, with Him, and the Holy Spirit, the true, and only GOD blessed for ever, be honour, and praise unto Ages of Ages: Amen.

THE XXIX. SERMON.

DEAR Brethren: The same pride, that destroyed the first man at the be­gining, is the cause of the ruine of such of his posterity, as do perish. For if you heed it well, you will see, that that's the thing, which maketh them despise, or mis-embrace the CHRIST of GOD, in whom alone stands our salvation. It was pride, that kept the Jews from embracing this singular gift of Heaven; because (saith S. John) they lov'd the praise of men; even as our LORD reproached them, saying. How can you believe, seeing you seek honour one of another? And S. Paul expresly informs us, that the proud phancy they had, to establish their own righteousness, was the cause, they submitted not to the righ­teousness of GOD. It was likewise pride, that blinded the minds of the Gentiles, so as they saw not the wonderful things of the Gospel of JESUS CHRIST. The haughty opinion they had of their own vain wisdome, induced them to dis­dain the wisdom of GOD; and to account the Cross of His Son foolishness, though it be an inexhaustible treasury of sapience. Again, in fine it is pride, that hath seminated, among Christians themselves, all the heresies, that have grown up into any request, since the Churches nativity to this hour. Ignorance animated with presumption hath brought them all forth, and bred them up. For if the unhap­py workers that divulged them, had kept to the doctrine of GOD, and not lash'd out beyond what He hath revealed in His word: if the vain fierceness of their Spi­rit, had not emboldned them, to enterprise things above the reach of men; they would never have thought upon corrupting Religion, with their falsly-subtil in­ventions. It would have remained pure throughout, and sincere to this day; and such, as the Ministers of our LORD, and Saviour deliver'd it at first to their Dis­ciples, by word, and writing. But their pride mis-leading them, did induce them, to attempt things above their capacity, and adore, and spread abroad their pre­sumptuous imaginations, as true secrets of GOD.

The Apostle informs us, in this Text, that this was the origine, in particular, of those errors, and false services, which certain Seducers went about to introduce, at that time among Christians. We heard, in the last exercise upon this subject, what their errour was: namely, that under colour of a false humility of Spirit, they taught the service, or Religious worship of Angels. We are now to consider, by the assistance of GOD, that which the shortness of time hindered us from expli­cating then; to wit the marks of these false Teachers, and the pernicious conse­quence [Page 295]of their errour. For though the Apostles intimation of the thing it self be sufficient; His authority in the Church being such, as it is not lawful for any man, whoever he be, to teach, or believe any thing in Christian Religion, contrary to the sentiment of this great servant of GOD: Yet not content with injoyning the Co­lossians, that they should not let themselves be master'd over by these pretended Doctors, who would cause them to serve Angels; for the adding of more weight to his exhortation, he discovers to them those Seducers their true motives, and the cause of their errour, and remonstrates also the dismal issue, in which it did engage them. For, as you have heard, he noteth first their audaciousness, and ignorance, when he saith that, they intrude into things they have not seen. Next, he shews the source of them, to wit, their foolish presumption, when he adds, that they are rashly puffed up with the sense of their flesh: And lastly, he represents us the per­nicious consequence of their doctrine; the fruit, and success wherein all their striv­ing did terminate; which was, that in effect, by their glorious services, they de­bauched, and disunited men from JESUS CHRIST the true, and only Head of believers, and so depriv'd them of that life, that light, and salvation, which this Divine Head influxeth into the members of His mystical body. For this is, in substance, the sense of the latter part of the Text, in which the Apostle saith, that these people did not hold the head, from which the whole body being furnished, and fitly knit together by joints, and bands encreaseth with the encrease of GOD. In these three heads, the whole meaning of this Text seems to me to consist. Wherefore, if it please GOD, we will examin them distinctly one after another: and, in the Apostles order, treat first of these Seducers boldness: secondly of their presumpti­on, and lastly of the consequence of their doctrine, which tendeth to the disuni­ting of men from JESUS CHRIST, the Head of the whole body of the Church.

As for the first point; this temerity, to intrude into things one hath not seen, is ordinary enough, with all sorts of men, ever since the venom of pride impoisoned their hearts, and in special, with all hereticks; But it is remarkable particularly in those, that teach the service of Angels; it being manifest, that those blessed Spirits, whose worship they erect, are of a nature much superior to us, the order, and operations whereof are open to no sense of ours. But when the Apostle saith, they have not seen the things into which they intrude, his meaning is not simply, that the eyes either of their body or of their natural reason, never received the Species of these objects; nor apprehended, or conceived the consequences, and conduct of their being; but moreover, that they neither had, nor could have by the word, or revelation of GOD, any certainty of the things they affirmed. For though the greater part of the matters of Religion be above our senses; yet when GOD hath discover'd them to us, and as it were, rendered them visible in His word, it be­comes easie for us to know them by this means; and the Scripture too doth call the knowledge, that we have of them this way, a sight of them. Ezek. 13.3. Thus Ezekiel means, when he reprocheth the false Prophets, with following their own hearts, when they had seen nothing; that is, they predicted, and assured things for true, which the foolish imagination of their own Spirit suggested to them, though in truth, GOD had shewed them no such matter, in the light of His revelation. It is just so, that those Seducers did, whom the Apostle taxeth in this place. They dogmatized, and affirmed it, as a clear case, that Angels were to be serv'd, and in­vocated: and to perswade men of it, they delivered many things, concerning their nature, and their intervention between GOD and us. Yet the truth is, that of all this, they neither had, nor could have any certainty, as being things, which they had never seen either in the School of nature, or the revelation of GOD.

All our knowledge, and assurance necessarily comes from one of these three sources, namely, either from sense, and such is the knowlege we have of the things we see, hear, smell, touch and taste; or from reason; and so doth humane science, which is acquired, or formed, by discourse, and natural reasoning; or last­ly, from the revelation of GOD, who discovereth to us, by the light of His word, divers objects, and divers verities, which neither our sense, nor our reason, could perceive in nature. Now though reason doth cause men, by the consideration of [Page 296]things that are, or are done in the world, to discern some principles, and verities of Religion; yet the whole of this is so small a matter, and withal so confused, and imperfect, by reason of the corruption of our understandings, that the Word of GOD ought to be held, for the sole assured foundation of Religion; according to that which the Apostle signifies to us elsewhere, Rom. 10.17.1 even that faith cometh by hearing, and hearing from the word of GOD. When therefore he saith here, that the Se­ducers do intrude into things they have not seen, he doth, it's true, respect in ge­neral all those Sources of our knowledge, and absolutely deny, that these men had, by them, any of the things they dogmatized: but he does particularly referr to the third, that is, the revelation of GOD. And his meaning is, that the LORD had not shewed them, nor made them see, by His Word, any of the things they prea­ched, and would set up in the Religion of Christians. And though indeed they neither had, nor could have any certain knowledge of them; nevertheless they discours'd of them blindfold; and did divulge their phantasies, the visions of their brain, and dreams of their own Spirit, for indubitable, necessary, and wholesome truths.

A carriage, which the Apostle doth excellently well set forth, by that word of his, which we have translated, intruding; a word, that properly signifies entring into, setting foot on, and marching forth in some quarter, as in ground we have title to. Whereby he noteth out the vanity of these false Teachers, who did not meerly busie themselves in a research of things above their capacity, (which is in it self a vain, and ridiculous labour) but also dared to speak of them, and make peremptory decisions about them: so, going above ground, and walking, as may be said in the vacuum of their own imaginations: mounting their thoughts unto a Region far above them; like that poor Phrenetick, of whom the Poets speak, who having presumed to enter upon a strange Element, and fly there, soon found his rash­ness punished with his ruine. The Prophet makes use of a like phrase, when to represent his modesty, Psal. 131.1. he saith, that he hath not walked in great things, and too high for him.

Dear Brethren, we have no need, to ascend so far back as the Apostle's time, for examples of this vanity. Our Adversaries of the Communion of Rome, do afford us a sufficient store: who, as they retain the errour of those, whom the Apostle here taxeth, serving Angels, as they did: so do inherit their temerity, intruding into things, they have not seen. They do magisterially pronounce, that men must serve, and invoke Angels, and Saints departed. They boldly define the Religious Worship, that is to be given, and divide it us into its kinds; naming one of them Dulia, and the other, Hyperdulia; all with as much confidence, as if they spake of things most obvious to sence. I urge not, for the present, that Scripture doth blast this whole errour, every where intimating, that we ought to serve no one in Religi­on, but GOD alone, and with loud voice anathematizing the Worship of any creature. I pretermit, what it saith particularly, against the Adoration, and Wor­shipping of Angels; as also, that S. Paul doth expresly prohibit it in the Text. I keep singly to the rule, he here gives me; that no belief be afforded those, who intrude into things, they have not seen; and do demand of these hardy Doctors, in what Region, in what part of Divine Revelation, have they seen these Services, these Dulia's, and these Hyperdulia's, of which they so positively speak? Where is it, that the Holy Ghost hath shewed them these brave Doctrines? To what Prophet hath He revealed them? To what Apostle hath He signified them? Of what Evange­list have themselves learnt them? Sure they must here be husht, of necessity. They have not seen one of these pretended mysteries, in the Book of GOD. They can­not shew us any track of them any where, except it be in the fancies of Plato, and of the Heathen Philosophers, the Disciples of Daemons, and not of GOD; men taught in the School of errour, and not in that of truth. They proceed further yet, and make us discourses about the Orders of Angels, and distribute to them their bu­siness, and cut them out their Ministrations; they rank the Saints, and give to them, each his Charge, and employment. And if you ask them, how these Spirits, being in Heaven, do hear our Prayers and requests; and by what means they see the secret motions of our hearts; They answer, some of them, that the mirrour of the Trinity, [Page 297]upon which they incessantly have their eyes, doth present them, all the Idea's of them; others, that GOD reveals them to them, some other way. But whence do they know this? It is neither sense, nor natural reason, that hath shewed it them. If therefore they have seen it any where, it must be in the Revelation of GOD. Yet it is clear, and they cannot deny it, that neither this pretended mirrour, nor any one of their other conjectures, do appear there at all. Cajetan. in 22. q. 88. a. [...]. And one of their most famed Authors sufficiently declares it; We do not know, (saith he) by any certain reason, whether the Saints do perceive our Prayers, or no; although we do piously believe it; as if it were piety, and not pittiful credulity, to believe things of which we have no assu­rance. But let him make what account of it, he pleases. This is evident, that since he confesseth, they have no assurance of these things, it must of necessity be confessed also, that it is extreamly ill done of them, to intrude into them; except he will re­ject the Authority of the Apostle, in his condemning those here most expresly, who intrude into things, they have not seen.

This vanity doth further shew it self, in the things they give out, concerning the state of Souls, in their fabulous Purgatory, the scituation, the structure, and partiti­ons whereof they represent; together with the fire, and torments of the Spirits, that are there imprisoned, with such a deal of confidence, as if they were just now come from thence, after many years stay in the place. Nevertheless, the truth is, that neither they nor their Ancestors euer saw one jot of it, either in the Scriptures of GOD, or in the nature of things; there being not a word any where, of any one of these imaginations. That which they say, of their Transubstantiation, with its conditions, and circumstances, and of the manner how the body of CHRIST is present in every crumb of their Hoste, and in every drop of their Chalice. Their positions likewise, concerning their pretended Sacrifice of the Mass, and concerning the relative, or Analogical adoration of Images, and concerning the Characters, which some of their Sacraments do imprint upon the souls of men; and in one word, all the points of doctrine, that we contest with them, are of the same nature; All of them are things, they have not seen; they intrude into them; walk in them, and strout vainly; commanding the belief or practice of them, under pain of dam­nation, how doubtful, and uncertain soever they be, and furiously anathematizing all those, who make the least doubt to receive them.

As for us, Dear Brethren, who, through the grace of GOD, have learned to pre­ferr His voice before the imaginations of men, and to fear the thundrings of Hea­ven, more than the fulminations of Rome, let us leave them in this vain humour; or to say better, pray to GOD, to bring them out of it, and give them to distinguish their own dreams, from His declarations. And for our further acquitting of our selves, let us religiously keep to the Apostles direction. Intrude we never into things, we have not seen. Neither be so simple, as to follow those that do, or to suffer our selves to be mastered over, by them. Let us rest in the things which GOD hath clearly re­vealed to us in His word; which He hath so set before our eyes, in that Divine Treasury of His truth, as very children may there behold them. This portion is sufficient for us; if we cultivate it well, we shall find in it abundantly, wherewith to inform our understandings, wherewith to calm our Consciences, and sanctifie our hearts, and perfect all the faculties of our souls. Let no man presume above that which is written. 1 Cor. 4.6. Rom. 12.3. Take heed of being wise above what is meet: but be wise to sobriety. Let the word of GOD be the rule of our science, and His Book the bound of all our curiosity. All knowledge is had, without knowing any thing beyond it. This consideration alone is enough to preserve us from all the errours of Rome; For since the intruding into things, we have not seen, is a temerity condemned here by the Apostle; and in matter of Religion, we can have seen none but such as GOD hath revealed in His Word; it evidently follows, that we are obliged not only to forbear believing, but also to proceed to the rejecting of all the Doctrines, about which we are in contest with Rome, no one of which appeareth in the Word of GOD. And it is mani­festly sin, to reduce them into act, or practice, since according to the Apostle, Rom. 1 [...].23. Whatso­ever is not of faith is sin: it being certain, that there cannot be any true faith of things, which are not found in the Word of GOD, seeing the same Apostle sheweth us, that that hearing which produceth Faith in us, is of the Word of GOD, as we have inti­mated afore.

But I come to the other point, where S. Paul taxeth the arrogance and presumpti­on of the false Teachers. It's this properly that leads, or to say better, [...] them, into that Ʋtopia of things they never saw. They are (saith the Apostle r [...]shly puffed up with the sense, or understanding of their flesh. By this understanding or [...] of their flesh, he meaneth all the vivacity, ability, and acuteness, that nature hath en­dowed us with: what ever degree of vigour, and light, reason doth of its self attain unto. For, under the word, Flesh, Scripture comprehends the whole nature of man; that is to say, not his body only, to which this name doth properly belong, but also his soul, yea even his understanding, his will, and his reason which is the excellence [...] part thereof: forasmuch as sin, since it infected our nature, hath in such a manner condensated, and corrupted, and altered, all the faculties of our soul, that it hath turned them, after a sort, into flesh, and blood, not that it hath, to speak prop [...]ly, destroyed the substance of them, (which, as you know, is still spiritual, and im­mortal) but by reason of its deading the vigour, and embasing, and depr [...]ving the dispositions of them, having [...]f [...]ned us to the earth, and to our selves, and filled [...] afflictions, and wills, with so perverse, and so violent a love of the flesh, that all [...] light of our understandings, is obscured, and blackned by the Con [...]agion of this poi­son; and their conceptions are totally tainted with it, all our discourses, and reason­ings, in this mis [...]rable estate, being nothing but flesh and blood, untill the Spirit of GOD doth come and reform us, and o [...] carnal, and natural as our understandings were, make them spiritual, by the infusion of its holy light into them. Thus it is that our LORD, [...]. 16.17. 1 Cor. [...]. and Saviour said to Peter. It is not flesh, and blood, that hath re­vealed this secret in thee, but my Father, which is in Heaven. And S. Paul protesteth, that the natural man cannot comprehend the things which are of GOD. It's therefore properly this reason, or [...] of the natural man, that is of a man not illumi­n [...]t [...]d from on high which the Apostle here calls the sense, or understanding of the flesh.

But the good opinion, which those Seducers have of it, he terms a passing up with much elegancy. For, to say true, it is but wind they are [...]lown up with, filled they are not. Now not satisfied to have thus discovered their vanity, he fur­ther adds, that they are puffed up rashly, that is to say, in vain, and without [...]. For indeed, whatever the pretended acuteness of our mind may be, it's at the bottom so small a matter; it's a faculty so feeble, so limitted, and of so narrow an ex [...], that if it give us any vanity, 'tis without cause. They that best know themselves, and do possess this part in an higher degree, well perceive it; and fran [...]ly confess, that all the light of our understanding is but a vapour; it's Science ignorance, and its ability, presumption. For who is there, but does daily find, by making trial, that the point of this so much esteemed understanding, turns at the least difficulties? that its sight is dazled at the meanest lights? and that its reason is confounded in the plain [...]st meditations? And when we consider, not barely what each single person of us knows, but all the Science that all mankind hath acquired, during so many ages, as its greatest, and most accomplished wits have been busied about it; we find, that its so little in comparison of what we are ignorant of, that a drop of water hath more proportion to the whole Ocean. It's therefore without doubt a vanity ex­treamly foolish, to make oftentation of it, and to presume much of a man's self, for so small an advantage. But it is a much worse extravancy yet, to take this un­derstanding of the flesh for our guide in matters of Religion, which are all of them divine, and coelestial; while it is incapable of conducting us in the very things of Na­ture, and of the earth, as experience lets us daily see; so as we must conclude, that all those, who laying by the Word of GOD, would instruct us in Religion by the light of their own understandings, are all of them taken with as high degree of senslesness, as ever was: and that beside vanity, there is phrensie in what they do, and some such bruitishness, as those mad people shewed, who yet while would raise the Fa­bri [...] of their Tower up to Heaven. This is just the malady of all the Hereticks, and S [...]ducers that ever rose up in the world. Accordingly you see, that the Apostle, in the Epistle to the Galatians, doth enroll Heresie among the works of the Flesh: because it is a production of its understanding, which incitated, and heated by the presumptuousness thereof, doth bring forth this wretched brood. And it is remark­able, [Page 301]that these same Seducers, whose puffing up, and pride the Apostle here disco­vers, did notwithstanding make profession of humility of spirit, as he himself doth testifie; to shew us, that we should not rely upon apparencies; and that oftentimes under the habit, and looks, and outward actions of humbleness, there are hidden, hearts puffed up with vanity, and swoln with pride. And such is at the bottom the Genius of all those, that would have their inventions to be valid in Religion. Their very having the audaciousness to exceed the institutions of GOD, doth evidence an insufferable arrogance; forasmuch as instead of being content with His Orders, and submitting to them with an humble, and teachable spirit, they undertake to cut out new wayes to Heaven. I leave now to each one the care of applying this observation to those new rules, which the spirit of superstition hath multiplyed, for divers Ages, almost to an infinity. They all set the Cross over their Gates; the services they perform to Angels, and men; the habits they shape for their zealous; their countenances, and their very looks, and eyes ever fixed on the ground, do pro­mise a profound humility. But GOD knoweth what the reality is. And re­mitting the dijudication of it unto Him. I only advertise you, that you should not suffer such fair outsides, to abuse you; remembring, how the Apostle hath here taught us, that a profession of humility of spirit, doth sometimes cover, a foul rashly puffed up with the sense of its flesh: as also, that not seldom, this very humility, and pretended mortification, is the matter, which feedeth its pride, and maintaineth its flatulency.

But it is time, to come to the third point; which containeth the worst, and most pernicious effect of this serving of Angels, here condemned by the Apostle; namely, that they that promote it, or stick in, and practise is, do not hold the head, from which the wh [...]le body, being furnished, and fitly knit together, by joynts and bands, encreaseth with encrease of GOD. You know, this head he speaks of, is our LORD JESUS CHRIST, Eternal and true GOD made man, who dyed, and r [...]se again for the salvation of the world: and that the body of this head, is the Church; the whole multitude of the faithful. This comp [...]rison is so frequent in Scripture, and the reasons, upon which it is founded, are so clear, and so known, that there is no need I should stand upon deducing them. We have to observe, only, the opera­tion of this divine head upon the body, and the benefits it communicates thereto, both which the Apostle toucheth at. He saith first, that this Head furnisheth the body of His Church. Then in the second place, that [...]tly knits the same toge­ther, by joynts, and bands. And lastly, that by this means, He makes it to encrease with an encrease of GOD. All this is taken from the resemblance of natural bo­dies, whence this comparison is drawn. For you see, that in nature, the head does first, distribute to all the parts of the body, such strength as is necessary for the ex­ercising of their motions, and sensations; it being as it were the common Source, whence the animal spirits as they are called, the principles of motion, and sensation; are by the nerves, as by so many Channels, shed forth into all the parts of the whole frame, as well higher, as lower, the farthest off, as well as the nearest; and when this influence, and communication of the head happens to cease, you see the mem­bers, which are deprived of it, to be presently paralytick and insensible. Then further, the head does the body this office, that it binds, and keeps decently fastned to each other, by means of the same nerves, all the parts whereof it is made up, both the harder ones, as the Bones, and Cartilages; and likewise the softer, as the Muscles, and other substances. Finally, the Head, by means of this continual influence, doth give its body the ability to grow, and extend its self, and rise up by little, and little, to the measure of its due magnitude. The Apostle therefore makes use of this natural image, for the representing unto us of those spiritual benefits, which we receive from the communion of the LORD JESUS, our mystical Head, and sayes, First, that He furnisheth His body, that is, gives it abundantly, spiritual sense, and motion; and in a word, all graces necessary for the exercise of an Heavenly life, diffusing them into all His mystical members, that is, into all the faithful, by means of his not animal, as that of nature is, but Divine, and Eternal Spirit. This Spirit, which He distributes to all, and every of His members, doth replenish our eyes, and senses, with that light, and vigour, which is requisite, for the seeing, feeling, and [Page 300]tasting of Divine things: It sheds abroad peace, and joy into our hearts, and curing our benummed limbs, and opening our hands which vice had locked up, doth give us the operations, and motions of the life of GOD, and in fine, formeth in us all the conceptions, and vertues of the new man.

But he saith in the second place, continuing this excellent Metaphor, that this Divine Head doth fitly knit together His body by joints and bands; expressing by these words, that spiritual Union, which bindeth, and joyneth the faithful, all of them to their Head, and each of them to the other. For as every member of the body hath its particular temperature, and qualities, very different from the rest, one being hard, another soft; one cold, another hot; one dry, another moist; and yet being linked by those secret, and unperceptible bands, which descending from the head, do fasten them all together, do make up but one only, and the same body: so is it with the Church: The faithful, of whom it is composed, are upon the account, both of nature, and of grace infinitely different, one from another. In nature: for some are of one Nation, of one Age, of one Sex, of one condition; and others of another; one rich, another poor; one learned, another ignorant; one noble, ano­ther of low extraction. In grace likewise; for who can utter all the differences of their gifts in this respect? But JESUS CHRIST, their mystical Head, not­withstanding this diversity, reduceth them all into one, and the same body: as S. Paul saith elsewhere, We being many are one body in CHRIST: He sets us together, and uniteth us aptly, one with another, by these mystical joynts and bands of which the Apostle here speaks: that is, the gifts and graces of His Spirit; and first of all, Charity, the univeral bond of all the faithful, which ties them inseparably together, by the sentiments of a sincere, and ardent love, and by all the motions, offices, ser­vices, and assistances, which depend upon it. It's this Spirit of Charity, that mixeth all their souls into one; that renders them sensible of each others weal, and wo; that inspires into them the same Prayers, and wishes, and so governs their actions, that though different, they yet all aim at the same mark, the glory of their Head, and the common edification of His members. Among these joynts, and ligaments of the LORD's body, I also place, the divers graces, wherewith He doth invest them, giving to this man one Talent, and to that man another, different; to one, zeal; to another, knowledge; to one utterance, to another judgement. To the same too must be referred, the divers offices, which He hath instituted in His Church, Pastors, Teachers, Elders, and Deacons; this various distribution approxi­mating them to one another; the need, they have, of their Brethren, and the suc­cour they may afford them, admirably knitting, and keeping up the commerce of their common Charity, Eph. 4.12. as S. Paul expresly noteth in the Epistle to the Ephesians; where speaking of the divers Ministries, which the LORD JESUS formed, and erected among His people, he saith, that He made them for the coaptation, or setting together of the Saints, for the edification of His body.

In fine, he addeth here, a third benefit of CHRIST's, which is as the sequel, and fruit of the two former; that His body thus furnished, and compacted by its Head, doth encrease with an increase of GOD, that is, with a Divine, and spiri­tual increase, arising from the efficacy of GOD, and tending to His glory; in as much as the Church, thus united to its Head, and filled with the influences of His grace, is established, is strengthened, and compleated by little, and little, in faith, in hope, in charity, in light, and in sanctity, untill it attain, unto the measure of its per­fect stature, in CHRIST. Such is the Communion of the Church with its Head JESUS CHRIST, here described by the Apostle.

And hence it appears, how grievous the errour of those is, who serve Angels there, being not any thing in these words, but does evince it. First then the Apostle says, they hold not the head. 'Tis true, they do not make profession of letting it go. For they affirm themselves Christians, and do own JESUS CHRIST, for the Prince, and Author of their Religion. But at the bottom, and in effect, they break the union, which they should have with Him, in quality of Head; since they address themselves to Angels, as their Mediators, and Intercessors with GOD. For it's a giving them the office of Head, which pertains to one alone; it being clear, that this mediation, which is the Source of our life, is the office of our Head. Again their [Page 301]impudence doth plainly appear, in that JESUS CHRIST our Head, doth fur­nish His body with all necessary graces. For to what end should we go seek in An­gels, or Saints, what we have abundantly in JESUS CHRIST? Is there any grace, any light, any blessing, which we may not have from Him? Nay, (saith the Apostle) it is he that furnisheth the whole body. He is the fulness of grace, an inexhaustible abyss of good. Sure then, it's extream vanity, to address our selves to any other; and to seek the waters of life, and of salvation, in petty by-streams, ra­ther than in that so full, so fresh, and so abundant an only Source, which the Father hath given us, in this Divine Head. Though the serving of Angels, and Saints were permitted, (which yet it is not) however, 'tis evident, it would be unprofitable, since we most assuredly have, in JESUS CHRIST alone, all the succour, and assistance, we can possibly pretend to, from those creatures.

But that which the Apostle adds, in the second place, to wit, that this Divine Head doth compact, and knit together His whole body, doth further potently oppose this error, which divides the Church and brings a very manifest odd variety into its Ser­vices; for that it multiplyeth the objects of its devotion, causing some to serve one Angel, or one Saint, and others another: some have a devotion for one, and call themselves after him, and others adhere to another; as you plainly see by the example of those of Rome, who are divided, into divers bands, and fraternities, according to the An­gels, the Male, and Female Saints, to whom they engage their devotion: not to say, how each of them hath a particular service, for his Angel guardian, differing from the service of all others by reason of its object; forasmuch as according to them, every one hath his particular Angel, different from those of others. Whereas the true body of CHRIST is all knit together in a perfect union, having but one only head JESUS CHRIST, and one only religious service, one and the same faith, and one and the same Worship.

Lastly, the Apostle yet again strikes, at the Authors of this errour, when he saith, that the body of the Church, being united, guided, and governed by its Head JE­SUS CHRIST, increaseth with an increase of GOD. For these people are wont to vaunt of perfecting, and increasing the Religion of Christians, by the addi­tion of such services, as they invent. But S. Paul informs us, that this is not the increase, that the Church receives; which must be an increase of GOD; an aug­mentation, and advancement in things, which He hath commanded, an instituted; whereas these people do grow only in the traditions of men, and inventions of the flesh, which add nothing to the true, and legitimate magnitude of the body: it be­comes by them, more blown up, not fuller; more deformed, not greater. They are like warts, and wolfes, and empostumes, which disfigure, and incommodate the body; but are far from enriching, or perfecting it.

Dear Brethren, let us lay by, all these strange doctrines. Let us hold fast to this Holy, and blessed Head, JESUS, the Son of GOD, who hath vouchsafed to take us for His body. Let us enjoy, with awfullest respect, the great honour, He hath therein done us. Be not we, so ingrateful, or so unadvised, as to give that glory to any other, which belongs to Him alone. Let vain men submit to other heads; let them profane this Divine quality of Head of the Church, attributing it, either to Angels, or (which is yet worse) to a mortal man. For our parts, O LORD JESUS, we neither have, nor ever will have, other head than Thee. As it is Thou alone, that hast redeemed us, formed, and associated us in the Commu­nion of thy body: So never will we address our Devotions, our Religion, our Ser­vices, and invocations to any, but to Thee. It's on Thee alone, that we will live, and of thy springs alone, that we will draw. Likewise with Thee are the words of Eternal life. To what Saint besides should we go? Without Thee, we can do no­thing, and in Thee alone we can do all things. Beloved Brethren, this is the Vow, which I now present to the LORD JESUS, in the behalf of us all, and I assure my self there is not one of you, but heartily sayes Amen thereto. It remaineth, that we do faithfully acquit our selves of this great vow, rendring up our selves to be guided, and governed by the LORD JESUS CHRIST, since He is our Head; having no motion, nor sentiment, but what descends from Him; and receiv­ing into our Nerves, and Arteries His Coelestial, and divine Spirit; sincerely re­nouncing [Page 302]the spirit of the Flesh, and of the Earth, which animates the world. Re­member, that you are the body of CHRIST, and live in such a pureness, as may be worthy of so great a name. Above all, let us have those Sacred bonds between us, which do fitly knit all the members of our LORD together: that is to say, the senti­ments of a vigorus Charity, communicating readily, and chearfully to one another, the graces, which our common Head hath furnished us with, for our mutual edifica­tion; the rich, their alms, to those that are poor; the knowing, their instructions, to the ignorant; the strong, their succour to the weak; those that are in prosperity, their Consolations, to the afflicted; encreasing all of us continually with an increase of GOD, in Faith, and Sanctification, and advancing daily some paces towards the mark, and prize of our supernal Calling. This is the Discipline of the LORD JESUS. This is that, He hath commanded us, His Apostles Preached, and left in their Writings, to us; not the serving of Angels, and other such inventions of su­perstition, of which those holy men say not one Word, except it be to refute, and con­demn them. Rest we in their Doctrine, and we shall have part in their bliss, through the grace of JESUS CHRIST, their Head, and ours. To whom with the Fa­ther, and the Holy Spirit, the only true GOD, blessed for ever, be honour, praise, and glory to Ages of Ages. Amen.

THE XXX. SERMON.

DEar Brethren; Seeing the Apostle plainly sheweth, in diverse places, that the use of meats is a thing indifferent, and that if we eat, 1 Cor. 8.8. we have not there­by the more; nor the less, if we eat not; and even injoyneth us some­where to accommodate our selves to the infirmity of our brethren, Rom. 14.21. decla­ring, that it is good, neither to eat flesh, nor to drink wine, nor to do any thing, whereby our brother stumbleth, or is offended, or made weak; it may seem strange to some, that in this Epistle, and in the first to Timothy, and elsewhere, he doth so earnestly insist upon this point, and employ so many words, and reasons against those, who did prohibit certain sorts of meats to Christians. But if you through­ly consider this holy man his whole procedure, and the motives of his taking such or­der, you will find it full, in all the parts thereof, of reason, and profound discreti­on. For first, there is a great difference, between such, as he bears with, and those whom he rejects. The one were infirm, and the other insolent. The former through want of knowledge, could hardly count those things permitted, which the School of Moses, whence they were but newly come forth, had prohibited. The latter, did in their headiness, enterprise the bringing of Christians under the yoke again. The errour of those, reached no further, than their own persons. These would dogmatize, and give the Church new Laws. Wherefore the Apostle is sweet towards the one, and severe against the others, according to the difference of their faults. And as to the thing it self, though it be no more a crime, to abstain from, than it is to eat, any of the meats, which GOD hath created for our use; yet to make this abstinence pass, for a matter of necessity, is a penicious attempt. First, it's an overthrowing, or a diminishing of our liberty, which having been purchased, by the blood of CHRIST, ought to be very precious to us; for since He would buy it us, at so high a price, it is not just, that the fancy, or the tyrannicall hu­mour of men, should bereave us of a thing, that cost him so dear. Moreover such in­junctions do make, that to be thought necessary, which is indifferent; and that, to pass for a part of the service of GOD; which is not so; An opinion, which hath dange­rous consequences. For men, once possessed, with this imagination, do, in such exercises, loose, a good part of their time, which should be wholy spent in the study, and practice of the true commandments of our LORD JESUS. But, which is yet worse, they easily imagine, that they get, a licence to commit things prohi­ted [Page 304]without danger, by such abstaining from things permitted, and the priviledge of being dispensed with for obedience to GOD, by that they render unto men; a conceit, which as you see, does undermine the foundations of that true, and real san­ctification, without which no man shall see GOD.

The Apostle well-knowing therefore, the venom of these doctrines, and seeing, on the other hand, the strong inclination, that men have to them; being likewise not ignorant, (as experience hath but too much verified,) that there would be al­waies people sound, to set them on foot among Christians; did account it necessa­ry, for the securing of our faith, to give us, in diverse places of His divine Epistles, strong Preservatives against the Contagion of this pernicious error. You have heard already heretofore, how he said concerning it, Let no man condemn you in cating, or in drinking, irrecoverably overbearing, by those few words, the temerity of all those, who for such things, bring the faithful to the Bar; and condemn them to the fire of Hell, for having but tasted of meats, which they prohibit. He now re­sumes the same discourse, and having, in the two precedent verses, refuted the ser­ving of Angels, which the Seducers did set up in religion, he comes to their other Ordinances, which concerned certain abstinences, and devotions, that they imposed on Christians, as salutiferous, and of necessary use for humbling the spirit, and morti­fying the flesh; and first he refutes them by three excellent reasons, which he ur­geth against them, next, he rejects the vain, and specious pretexts, under colour of of which they were recommended. The first of those three reasons, which he ad­vanceth, against these pretended devotions, is taken from the liberty, which JE­SUS CHRIST hath purchased for us, by His death, freeing us from all car­nal, and ceremonial services. If therefore ye be dead with CHRIST, (saith he) why doth any one burthen you with ordinances, as if you lived in the world, to wit, Eat not, Tast not, Touch not. The second is drawn from the nature of those things themselves from which an abstaining was ordered; they all are things (saith the Apostle) that perish in the using. And the third, from the rise of such ordi­nances, instituted, not by the authority of GOD, but after the commandments, and doctrines of men. These are the three points, we purpose to treat of in this action, by the assistance of GOD; beseeching Him to grant, that we may medi­tate them, to our common Edification, and Consolation.

The Apostles last words were, concerning the communion of the Church, with JESUS CHRIST its head, who furnisheth His whole body, and fitly knitteth it together by joynts, and bands, causing it to increase, with an increase of GOD. Hereupon, he takes occasion, to set before us again, that enfranchisement from the yoke of Ceremonies which we have by this holy, and mystical communion with our LORD. That is his meaning in these words, we are dead with CHRIST, as to the rudiments of the world. For (as we have shewed afore) the Apostle does usu­ally call the Ceremonial ordinances of Moses's Law, the elements, or rudiments of the world: because they were the first, and lowest lessons of GOD's people, standing all of them in material, and worldly things, and in the usage of, or in an abstinence from, either elements, or plants, and animals, and other fruits, and productions of the world. But he seems in this place, to signifie, by these words, generally all services of this nature, whether those that Moses sometime instituted, for the exer­cise of the childhood, and minority of Israel; or those that other men erected af­terward: of which sort, were the devotions, and ceremonies, which the Elders of the Jews, and the Pharisees added to the Law, and made to pass for traditions of antiquity, as we understand by the Gospel, where our Saviour notes them, and very sharply reproves them, in diverse places. Such again were the disciplines, and devotions of those Seducers, whom the Apostle here opposeth; and all other like them, which though set up by diverse authors, and at different times, yet joyntly consist in one and the same kind of terrene, and material things, and tend to one, and the same end, to wit, the purifying, and sanctifying of men, and the rendring the Deity propitious, and favourable to them, by such exercises. This whole sort of service, is carnal, tyed up to certain corporeal things, and actions, in which it con­sisteth, as is meat, and drink, in watchings, and cloathing; in mens washing, and discipling themselves, going in procession, or on pilgrimage, repeating certain [Page 305]words, and forms of prayer, it also dependeth upon times, having its years, its months, its days, its festivals, and its very hours all regulated. This was the ve­ry form of the carnal, or ceremonial service of the Jews, which was directly op­posite to that other kind of service; that JESUS CHRIST gave us in His Gospel; which without being bound up to these childish scruples of times, of places, and of things, doth wholly consist in a pure, and genuine worshiping of GOD, in loving and fearing Him, and tenderly affecting our neighbour, in honesty, and justice, and in a true, and lively sanctity. Accordingly you know, that whereas the former service is termed carnal, the latter is stiled spiritual. The one is a ser­ving in shadow, the other in truth; the one in flesh, the other in spirit. 'Tis then, in my opinion, all that first sort of carnal services, from what Source soever they flow, either the institution of Moses, or the invention of any other man, that the Apostle doth here call the rudiments of the world; declaring that we have been freed from it, by our LORD JESUS CHRIST; remaining no longer subject to all this childish, and infantile pedagogy; nor bound up to houres, or times, or elements, or other parts of the world; but being raised above all these things, so as we may make use of them with full liberty, according to the interests of Piety, and charity; and not be any more imbondaged to them, or depend upon them.

But because JESUS CHRIST hath procured us this great benefit by His death, and does put us in possession of it, by the communion we have with Him in respect thereof; thence it comes, that S. Paul sets forth this grace, of His freeing us from subjection to the rudiments of the world, in terms that referr thereto, say­ing, not singly, that we are delivered from such kind of services, by JESUS CHRIST but that we are dead with Him, as to the rudiments of the world. An expression, exceeding graceful, and elegant. It signifies, first, that we are no longer subject to these rudiments of the world. For the dead are out of all ser­vitude. The Laws demand nothing of them any more. Neither their Lords, nor their masters, have any power, to require ought of them, any longer. Death breaks all the bonds, that tyed them to any subjection whatever. The Apostle saith therefore, we are dead to the rudiments of the world, to signifie that we are freed from them; that we are no more subject to them; as he tells us elsewhere, to the same sense, that we are dead to the Law; and again in another place, Rom. 7. [...]. Gal. 2. [...]9. Rom. 6. [...]. I am (saith he) dead to the Law, that I might live to GOD. And thus too it is, that we must take his affirming elsewhere, that we are dead to sin, that is to say, delive­red from its tyranny. And because death puts an end to, and abolisheth the power, and authority of the master, as well as the servitude, and subjection of the vassal, thence it comes, S. Paul saith indifferently, that sin, and the commandment of the old Law, are dead to us, and that we are dead to them, signifying by the one, and the other, that we are Subjects of theirs no more.

But S. Paul saying here, that we are dead with CHRIST, as to the rudiments of the world, doth shew us, in the second place, both the cause of our liberty (JESUS CHRIST) and the means, by which He acquired it for us, to wit, His death. We are dead to all ceremonial services; for that our LORD hath di­solved, and abolished them, in dying for us. For His death hath satisfied all the reasons, upon which these rudiments of the world were, for a time, appointed. It hath procured that righteousness, which they represented, and exhibited that sal­vation, which they promised, and brought in the substance, whereof they were but shadows. It hath opened the house of GOD unto the Gentiles, whom they bar­red from it; and put an end to the Old Testament, to which they pertained; and founded the new, an eternal, and immutable one, which they prefigured. Where­fore the Veil of the Temple was rent, from the top to the bottom, at the time that JESUS suffered death; for a token, that the antient worship, whereof this Veil was a symbole, became thenceforth abrogated, and annulled.

In fine, these words of the Apostle do discover to us further, an apt resemblance, that is found to be, between the LORD's death on the Cross, and our freedom from the yoke of Ceremonies. For as JESUS in dying did divest Himself of the former life, He led here below, during the days of His flesh, in infirmity, and in subjection to the elements of Moses, to take up a new one by His resurrection; [Page 306]which was to be free, divine, and coelestial; so we conformly, by vertue of the com­munion, we have with Him, and particularly in His death, do lay down that for­mer manner of life, that consisteth in the childish exercises of some carnal abstinen­ces, and devotions, to live henceforth in the liberty of children of GOD, serving Him, no more in shadow, and in figure, but in spirit, and in truth, with a conscience pure, and an heart, not bound up to the places, things, and times of the old world, but continually elevated to that new, incorruptible, and eternal one, above the heavens, where JESUS CHRIST, the author, and prince of our religion, and salva­tion, is. Such is this Evangelical verity, here laid down by S. Paul, at the begin­ning of the Text; that we are dead with CHRIST, as to the rudiments of the world.

Whereby, to mention it by the way, you may see, how much out in their recko­ning they are, who place the perfection of the faithful, in the practising of these carnal disciplines, and devotions, accounting those for perfect, who do use them, S. Paul, on the contrary, terms them here, the rudiments of the world: so as the subjecting of Christians to such disciplines, is so farr from being a perfect [...] [...] completing them; (as these men pretend;) that it is clean contrary, a put [...]ing them back to their ABC. and a reducing them, from the highest Classis of the School of GOD, down to the lowest, there to become children again, and lead a childish life, with the disciples of Moses, in an apprentiship to his rudiments, and under the Ferule of his pedagogie.

The Apostle, from this principle thus asserted, concludes against the false teachers, that all their ordinances, touching abstinence from certain meats, were vain, unjust, and tyrannical. If therefore (saith he) ye be dead with CHRIST, as to the rudiments of the world, why are ye burthened with ordinances, as if ye lived in the world? Afterwards, he reports, and expresly specifies some of those ordinances, which men would impose upon the faithful, namely, Eat not, Touch not, Taste not. The force, and the coherence of his argumentation is evident. 'Tis an injustice, (saith he) and a tyranny, still to burthen those with worldly ordinances, who are dead to the world. You are dead to its rudiments, by the benefit of CHRIST, who hath, by His death, abolished all this kind of carnal disciplines, and services; and nailed up, and torn, upon His Cross, the obligation to them. By His grace, you live no longer in the world, in the School of Figures, and terrene Ceremonies. You live henceforth in Heaven, in the light, and liberty of the Spirit. For S. Paul doth sometimes apply the word, world, to the state of GOD's people, within their land of Canaan heretofore, in the school of their Moses, and the performance of a terrene, and carnal service. And therefore it is, that he elsewhere terms the Levitical Sanctuary, Heb. 9.1. a worldly Sanctuary. The faithful then being without this Mosaique world, it is clear, that no man justly can impose upon them, in matter of religion, any laws or ordinances of this nature; and that such, as attempt it, do outrage Him that freed them, and oppress the liberty of His people; and that every one may justly, reject their yoke, and oppose their tyranny.

Neither may it be alledged, that the ordinances promoted are none of Moses's; but others quite different. For what ones soever they be, a yoke they are, and every yoke, of what matter, and form soever, deprives us of our liberty. Besides, very probable it is, that the Apostle, does, as we have expounded it, by the rudi­ments of the world, intend, not particularly the Mosaical service alone, but ge­nerally all such service, as is bodily, and of the same nature, that that of Moses was. And in fine, though you should take it simply for the Mosaique laws, yet would S. Pauls argument be good, and conclusive from the greater to the less; as who should say; If you be set free from the yoke of Moses, which was framed, and put upon the necks of the antient people, by the express appointment of GOD; how much more from one of men? If CHRIST hath delivered you from such ordinances, as it cannot be denyed, but GOD was author of; how intolerable is the headiness of those men, who burthen you with their laws? Indeed, who can be­lieve, that GOD should have freed us, from commands of His own, to put us under those of others? and that His Son should have delivered us from a yoke of GOD's, to load us with one of mortal mens? and that He should have exempted [Page 307]us from the rod of Moses, to yeeld us up unto the scourges of these new Rehobo­ams?

As to these ordinances, which the Apostle here produceth, doubtless they were the Seducers; and not his own, as the Author of the Comment on S. Paul that goes under the name of S. Ambrose, some one of the Ancients against all semblance of truth, and reason, did imagine. S. Paul's saying afore, Let no man con­demn you in meat, or in drink, doth sufficiently shew, that they were the magiste­rial ordinances of these pretended Legislators; who did very severely command their people, not only to forbear the eating, but even the tasting, and touching of such meats, as they prohibited. The first of those three words, that the Apostle useth, does in the Greek language properly signifie, to touch; and the Latin In­terpreter, as also many others, have taken it in that sense here, translating, Touch not, tast not, handle not. And our adversaries of Rome do understand it, of the prohibitions in the Mosaique Law, of touching, or handling, a dead body for instance, or such other things, as the Jews might not touch without being counted unclean. In like manner, they referr, what is said of tasting, to the prohibition of eating Swines-flesh, and the Hare, and other meats, the use whereof was not per­mitted in the Law; as if the false Teachers, at whom the Apostle aimes, would have introduced among Christians, no other ordinances then those of the Mosaique Law.

But this whole exposition is incommodious, and crosseth the Apostle's meaning. If he had had that thought, it would have sufficed to say once Touch not, with­out superadding a third word, of the same signification, to wit, touching, or handling. Not to urge, that this cannot accord with that which follows, where he saith, that these things were set up after the commandments, and doctrines of men; it being evident, that the prohibitions in the Mosaique Law, were made by the authority, not of men, but of GOD; so as if the Seducers had press'd no other thing, it had been harsh, that I may not say false, to accuse them, of mak­ing ordinances after the doctrines of men; and they would without doubt have ans­wer'd, that they were founded upon the commandment of GOD. In fine, the Apostle's saying, that the things, an abstinence from which the Seducers ordered, were all such, as did perish in the using, doth subvert this exposition, and evidently shew, that the things forbidden by those false Teachers, were only meat and drink; and not dead bodies, or other substances, the touching whereof was prohibited by the Law. For since, the things he speaks of, are consumed, are destroyed, and do all perish by the using and on the other hand, it is most evident, that the things, which the Jews were forbid to touch, are not at all of that nature, (that is, such as perish in the using) it must of necessity be concluded, that it is not of them S. Paul speaks: but of those only, that serve for the food of man, which are all consum'd by the use that is made of them, in eating, or drinking the same. And in the end we must come back to the interpretation that our Bibles do exhibit, which have very rightly rendred this passage in these words, Eat not, taste not, touch not. For though the first of these three words does frequently, and commonly signifie to touch, yet such, as understand the Greek, doe know, that it is sometimes taken for, to eat. As our Expositors have produced instances of, from good, and irrefragable Authors.

Now in these three words thus ranked, as they are, the Apostle represents unto us by the way, both the order of the scrupulous devotions of superstition, and the progress of the tyrannie of these Legislators. At first, they forbid the eating of certain meats, that is, the using them at your ordinary meals. If they win this ground, they proceed further, and will debarr you even from tasting them. At last they possess you with scruple to touch them, as if the mere contact of such things were apt to pollute you. There is no end in the scruples of superstition, nor any measure in it's devotions, and observances. It heaps them up daily one upon ano­ther, and is never satiated with this vain food. It never sayes, 'tis enough; it's alway saying, give, give, like the wiseman's horse-leach in the Proverbs. Prov. 30.15. If it re­gulate your eating to day, to morrow it will give you laws for your clothing, and afterwards for each of the parts of your life; not leaving so much as your looks, or [Page 308]your breathing, free. It's a Labyrinth, wherein poor consciences go on intricating them selves, without any issue; and a snare, which does first take them, than bind them fast, and in the end strangle them.

But let us now consider, the two other reasons which the Apostle makes use of, to shew the vanity of the pretended ordinances of superstition about the matter of meats, and eating, and drinking. The second than is taken, as we have already intimated, from the nature of those things, which abstinence from, was command­ed. They are all (saith he) things, that perish in the using. That is, such as are consumed, in doing us service; the very eating, and drinking, whereby they are taken, doth destroy them; and they are of so feeble, and infirm a substance, that they cannot be of use unto us, without being corrupted; and to nourish us, they must first perish; an evident signe, that all the benefit, we receive from them, doth respect, but this wretched mortal life; it being neither possible, nor imaginable, that what perisheth, and is consumed in us, should have any force, or vertue for the life of our soul, which is immortal, and incorruptible. So you see, the Apostle does here presuppose this maxime; that neither Religion, nor the service of GOD, doth properly, and immediatly consist, either in the usage of, or an abstinence from, any of those things, which serve to the maintaining of our common life and are consumed in serving thereto: Rom. 14.17. as he saith elsewhere expresly, that the Kingdom of GOD is neither meat, nor drink, but righteousness, peace, and joy in the Holy Ghost. He makes use of the same reason again in another place. 1 Cor. 6.13. Meats (saith he) are for the belly, and the belly for meats. But GOD shall destroy both it, and them. His Master, and ours had used it before upon the same argument to the same purpose, against the vain scruples of the Pharisees, the Patriarches of all this kind of disciplines. Tis not that, Mat 15.11.17. (saith he) which enters in at the mouth, that defiles a man. Because (as He adds immediatly after) all that which enters in at the mouth, goeth down into the belly, and is cast out into the draught; that is to say, it perisheth, and is consum­ed in the using. 1 Cor. 8.8. Whence it comes, that the Apostle pronounceth again elsewhere, in consequence of the same doctrine, that meat (that is, any certain sort of meat) does not render us the more acceptable unto GOD, 2 Tim. 3.4. and that there is neither gain in eating it nor loss in eating it not; because (as he saith elsewhere yet) they are all created of GOD, to be used by the faithful with thanksgiving so as nothing is to be rejected, being taken with giving of thanks.

Sure, were it not for the extreme blindness of men, there would be no need for us to repeat, and confirme so easie a lesson, with such diligence, and in so many places; the sole light of reason, and the nature of things it self, teaching it us so clearly. For who is there, but sees this truth, if he heed it ever so little? and dis­covers of himself, that one is not the better, or the more holy for eating Herbs, or Fish? nor the worse, or more vitious, for living on other things? All this se [...]ves, but to sustein the seeble nature of this poor body, and terminates there, without penetrating to the soul, whose essence is wholly spiritual. It's the conceptions of the understanding, and the disposition of the heart, and the habitudes that referr to them, and the actions that proceed from them, which make men good, or bad, and their morals laudable, or blamable; so as it's a gross, and a deplorable error, though I grant, it hath ever been, and still is, very common, to make a part of pi [...]ty, and sanctity consist in eating of or absteining from some sorts of meats.

But the Apostle contents not himself with citing the conclusions of reason, and the nature of the things themselves, against the vain, and pernicious ordinances of these Seducers. For the overthrowing them without recovery, and the taking away all pretext of defending them, he further makes use, in the last place, of a strong, and invincible argument, drawn from their being established after the com­mandments, and doctrines of men. Thus it was, that GOD did sometime strike the vain services of Israel; [...] Their fear of me (said He) is an humane commandment, taught by men. And the LORD JESUS overturns all the authority of the Je­wish traditions, Mat. 15.9. with the same shot, reproching them, that it was in vain they ho­noured GOD, teaching doctrines, which were but commandments of men. And it should seem, 'tis hence, that S. Paul took both the conception, and the expression he useth in this place. This reasoning, my Brethren, is extremely considerable. [Page 309]The Apostle rejects the ordinances of the Seducers, because they are commandments and doctrines of men. There's no man but sees, that this discourse hath no conse­quence, unless upon presupposal, that nothing ought to be receiv'd in Religion, under the quality of necessary belief, or service, except it be, either taught, or commanded of GOD, and not of men only. It's the doctrine of the Apostle S. Paul in this place; the doctrine of the Prophet Isaiah, in that other, which we alledged even now; it's the doctrine of JESUS, the Master of Apostles, and Pro­phets, in His dispute against the Pharisees. O holy, and pretious verity, from how many errors wouldst thou deliver the world, if according to the authority of our LORD, and those two grand Ministers of His, men would examine all things by thee as their rule! and consider when some article in Religion is preached to us, not whether it be specious, and have some appearance of reason; or whether it hath been yerwhile held by the Sages of the time past; or be for the present be­lieved by the greater part of Princes, and people; but whether it be indeed taught of GOD, in His word; or meerly set forth by men.

Dear Brethren; by this short, and simple method, you may easily settle your thoughts, about all the differences, that rend Christendom at this day. Take the Book of GOD; and admit nothing into your belief, but what you shall find, either asserted, or commanded therein; refusing whatsoever the word of the LORD hath not authorized. Sure I am, that the Sacrifice of the Masse, and Purgatory, and Transubstantiation, and the Monarchie of the Pope, and the In­vocation of Saints, and in a word, all that divideth us from Rome, will remain, among those commandments, and doctrines of men, which S. Paul here casts away from our faith; and that nothing will be found, among the commandments, and doctrines of GOD, but those Services, and beliefs, which are received, and confessed, by our Churches. In the Name of GOD, make trial of it, if so be, you have not yet done it; and you will see, that if our Adversaries have the do­ctrines of men for them, we have the doctrines of GOD, of His Prophets, and Apostles for us. I pass by other doctrines of Rome, for the present. Only, how can they defend their ordinances, for the eating of no flesh, during more then a third part of the year? commanding the faithful, to live all that time, upon no­thing but Herbs, and Fish, under pain of damnation? pressing this ridiculous Law, with so much rigour that they do not hold such for Christians, as do transgress it? and punish them, not with Spiritual pains only, but even with temporal, unto death it self, in the Countries, where the Inquisition reigneth? Is not this, the doing with high hand, what the Apostle here forbiddeth? Let no man condemn you, in eating, or drinking? and why are ye burthened with ordi­nances, to wit, Eat not, taste not?

Whereas they say, that the Apostle speaks, only of the Mosaical Prohibitions of touching the dead, and tasting the flesh of the Hog, and Hare; this we have al­ready refuted. He speaks in general of all ordinances, that forbid the tasting of any sort of meat, upon a Religious account. And it is no way credible that he should grant the Pope, or any other man whoever, what he denies Moses; or respect their Laws, more then his. Besides, all the circumstances, and reasons, which he noteth, or urgeth against the Laws of the false teachers, are evidently of force against those of our adversaries. Those teachers ordeined, that these should be no eating, nor tasting of certain meats. These men do the same. They recommended their abstinences, upon pretence that they did humble the body, and not spare it. This is exactly the thing, that our Adversaries affirm of theirs The Apostle alledgeth against them, that they stitch'd up again the Veil of Moses, which had been rent in twain by JESUS CHRIST; and reduced that carnal, and worldly worship into the Church, which had been abrogated, and abolish'd by the Cross of our LORD. Is it not a Service of the same kind, that those of Rome do set up? a Service, which consists in things purely external, and corpo­real, to wit, eating, and meats? S. Paul addeth, that the things, from which the Seducers required Christians to abstein, were all such, as perish'd in the using. Those, about which our Adversaries make Laws, are they not consumed in the very same manner? the flesh, which they forbid? the Fish, and Herbs, which [Page 310]they command? In fine, S. Paul rejects the Ordinances of the Seducers, because they were Doctrines, and Commandments of men. Those of Rome, to which the same quality doth adhere, ought not then to be any more tolerated, than they. For how hardly soever the men be, they durst not say, that GOD appoint­ed them. They only say, that they are conform to Scripture. But how so, while they so rudely clash with the Apostle's Doctrine in this place.

As to their allegation, Dan. 1.8. that the Hebrew Children would not eat of the meats of the King of Babylon's Table; the Scripture tells us, they did it for fear of being defiled: to wit, because the most part of the meats of Pagans, was offered to Idols. Beside they doubted, there might be some one of those things, which were for­bidden by the Law of Moses, under which they lived; causes, as every one knows, that take place no longer, and are in effect very far off from the reasons of the ab­stinences of Rome. Dan. 10.2. They produce also Daniel's three weeks, during which neither Flesh, nor Wine, entred into his mouth. They should add, what the Scripture ex­presly reports, that he did eat no pleasant bread, nor anoint himself, all that while; because (as he saith himself) he was mourning. Whence it follows indeed, that such as are in mourning, and affliction of spirit, may if they see good, banish all the pleasures of their manner of living even to those that are innocent, permitted, and ordinary, as Daniel did at that time, out of his own judgement, and not upon any publick commandment. But it cannot be thence concluded, that either there was then, or that there ought to be a Law for perpetuity in the Christian Church, which forbids the use of meats for certain times of the year, which is precisely the thing that our Adversaries pretend. 1 Tim. 5.23. I pass by Timothy's abstinence, who drank no Wine. For there is little probability, that it was through a Religious scruple, he abstained. Beside, He was a particular person, and did the thing at his own arbitriment, not by the order of any publick Law. And yet too S. Paul recommends to him, the do­ing otherwise; and in fine, the question is now of Meats, not of Wine, which those of Rome do prohibit to none, at all. I also pretermit the Fasts of the Israelites on divers occasions; as were those of Anna, of David, of Esther, of John Baptist, and his Disciples; these have no Communion with the abstinences in hand. We do not refuse Fasts, (far be it from us) We do not simply, and absolutely forbid even ab­stinence. (For it is equally in a Christians liberty, to eat, or not to eat, any sort of meat whatever; neither the one, nor the other is a sin, provided it be done in Faith, and Charity.) All, that the Apostle condemns, and we with him, and after him, is the Tyrannie, that prohibits, what GOD permits; and will needs make that ne­cessary, which He hath left free; as also, the Superstition, that placeth the true ser­vice of GOD, in things purely indifferent. It remains then, we conclude, that this Law of our Adversaries is a Doctrine, and a Commandment of men, since it hath no foundation in the Word of GOD.

But which is more, it's evidently adverse thereto. For the Apostle, writing to the faithful at Corinth, that lived in the midst of an Heathen people, in whose Markets, and at whose Tables, all sorts of meats were indifferently sold, and served up, he gives them this rule; 1 Cor. 10.25, 27. Eat of all that is sold in the Shambles, making no question for Conscience sake. And if one of them that believe not does invite you, and ye be dispo­sed to go, eat of all that's set before you, making no question for Conscience sake. How doth this accord with the Roman Laws, that make scruple of so many sorts of meat for Conscience sake? [...] Tim. 4.1, 2. But this holy man hath proceeded much further yet. He hath not only refuted this errour; He hath predicted it, and given us timely Advertise­ment of it, ranking Abstinence from meats, expresly among the Articles of the false Doctrine of those Seducers, whose coming he prophesied of; describing them by dreadful marks, that he might possess us with a just horrour at them. Neither may it be answered, that he speaks of such, as hold the nature of meats to be impure, and polluted in it self. He attributes no such thing to those, whom he condemneth; and saith simply, that they would command to abstain from meats: If our Adver­saries do not so command; we do wrong to apply this Text unto them. But since they eminently command the thing, and so mightily esteem the command, that they deny him the name of a Christian, who doth violate it; it is clear, that of them [Page 311]also the Apostle speaks. He alledgeth, it is true, that every creature of GOD is good, and was created to be used by the faithful, with thanksgiving. He alledgeth this, I say, to refute this error; as we also make use of it to refute that of Rome. But he doth not at all impute to them, whom he opposeth, that they did former­ly deny this verity; and hereafter we shall hear, that those whom he does in this place refute, did ordain their abstinences, for the humbling of the spirit, and the mortifying of the flesh (altogether after the same manner, as our adversaries at this day do,) and not out of any opinion they had, that the meats they prohibited, were unclean, or polluted in their nature. Accordingly we read, that the ancient Christians who lived about the end of the second Century, and the beginning of the third, did not forbear condemning the Montanists laws of abstinence, and to apply to them that passage of the first Epistle to Timothy, which we quoted even now; though those Hereticks protested, as they of Rome do at this day, that it was not intended against them, who believed, with Catholicks, both the Divinity of the Creator and the goodness, and purity of the creatures, but against the Marcionites, and the Encratites, who denied the one, or the other, or both of them together; as we learn, by a certain book of Tertullians, in which he expresly pleadeth the cause of Montanus against the Orthodox, whom, in derision, Tertul. lib. de Jujuniis. c. 15. he calleth Psy­chiques.

Thus having refuted the error of those of the Roman Communion, I should now come to answer their revilings. For upon the pretext, of our disapproving the tyrannicall law of their abstinences, they accuse us of being Epicureans, and our Religion, altogether a Religion of flesh, and blood, and favouring gourman­dise, and drunkenness; as if it were neither possible, to commit excess with fish, nor to exercise sobriety with any other food. It is not now adays only, that this error, being unable to defend it self with reason, hath had recourse to railing. The Jews, at the beginning, seeing our Saviour live simply, without the pomp of their fasts, and abstinences, called Him a glutton, and a wine-bibber; Mat. 11.19. the Monta­nists afterwards cryed out, upon the Catholicks of those dayes, as they of Rome do upon us at present; that the belly was their god; Tertullian▪ ibid. and the Buttery their Altar, and a Kitchin their Temple, and a Cook their Priest, and the steam of meats, their Holy-Spirit, and sauces their gifts of Grace. Let it not shame us, to be treated, as the Son of GOD was, with His first and best disciples. I might here say many things, of our morals, and the morals of our adversaries, and perhaps it would be found, that our Carnavel is no less sober, than their Lent; and their abstinence many times as intemperate, as our pretended disso­luteness. But it is better, to refute their slanders, by the honesty of our lives, than with the acrimony of our words.

Shew then, dearly beloved Brethren, by your sobriety, purity, and tempe­rance, that it is not the love of the flesh, as calumny gives out, but respect to truth, which makes you embrace the party you do. Defend your liberty in such manner, as that you take it not for an occasion to live after the flesh. Gal. 5.13. 'Tis this flesh, that JESUS CHRIST hath forbidden us. That of animals doth not defile such, as eat of it soberly, and with thanksgiving: But this flesh renders all those truly unclean, that suffer themselves to be tempted with its pleasures. Abstain you from all its lusts. Have in abhorrence, all its sweets. 1 Pet. 2.11. Eat not at any time of its fruits; and count it a grievous crime, to taste of its dainties. It is of this flesh, that we may, without rigor, lay the injuncti­on upon you; Touch it not, and taste not of it. Let the acts of injustice, and the pollutions, and the vanities, to which it carrieth men of the world, be an abomination to you: and your meat, as the LORD JESUS's was, Joh. 4.34. to do the will of GOD, and finish His work. In particular, keep your selves from the excesses of the season, that is at hand. Abhor the disorders of the world even more, than you pitty its superstition: and partake farr less, in its de­bauches, than in its abstinences. Prepare your selves also, for that divine repast, unto which we are about to invite you, by all kind of good works of piety, and charity: and above all remember, that the doctrine of the LORD JESUS is, we renounce ungodliness, and the lusts of the flesh, to live sober­ly, [Page 310] [...] [Page 311] [...] [Page 312]justly, and religiously; and that His true discipline consists but in two points; the one, that we abstain, not from what is in its nature indifferent; but from what He hath forbidden us, as contrary to piety towards Him, or charity to­wards our neighbour, or honesty in respect of our selves; the other, that we patiently, and cheerfully suffer, the pains, and mortifications, not which a vo­luntary superstition assigneth us, but which His holy, and paternal hand dis­penseth unto us. This, dear Brethren, is our Advent, this our Lent, and the true law of our abstinences. The LORD JESUS, who hath given it us, vouchsafe us His grace, that we may duly fullfil it, to His glory, the edification of our neighbours, and our own salvation. Amen.

THE XXXI. SERMON.

DEar Brethren; It is a truth, acknowledged by the Sages, both of the Church, and of the world, that Man puts not forth his affections, but to things, that seem to him to be good; whether they be such in effect, or through error of mind, he judge them such, when in reallity, they are not. Exa­mine the motions of your own souls, and the designs, and desires of your neigh­bours, as far as you can penetrate them. You will find without doubt, and disco­ver without difficulty, that neither your selves, nor they, do love, or pursue any thing, but what you account to be good, that is, tending to your benefit, and capa­ble, [...]ther of yielding you some pleasure, or affording you some profit, or acquiring y [...] some honour. Hence it is, that the Philosophers defined good, by this its re­f [...] to our affections, and by the vertue it hath to move, and attract our desires, [...] Good is that which all desire. And hence it comes, that Impostors, who [...] trade of seducing men, have alwaies taken a great deal of care, to give their [...] vain institutions, some shew of goodness; being not ignorant, that with­o [...] [...], they should not be able, to gain any mans affections, and much less, to have any train of followers in the world. This is to be seen, particularly in religion; into w [...]n never was heresie, nor superstition introduced, but under the favour of this in posture; though spirits of different capacities having medled in the matter, there ha [...] been accordingly, a great difference between their cosenages. For as those that would make a false stone pass for a Diamond, or an Emerald, or a Ruby, do endea­vour, as farr as cunning is able to counterfeit the truth, to give it the colour, the shape, the lustre, the sparkling, and other qualities thereof, that by such a feigned re­semblance, they may deceive simple, and unexperienced persons: So they, that have set themselves upon the corrupting of Religion, to the end they might make the opi­nions, and services they promoted, be received for sound doctrines, and disciplines, have above all things taken a great deal of pains, to guild over their merchandize, and to colour it with some fair, and specious pretexts, fit to dazle the eyes of men, and hide the defects of their doctrine, and give it the shew of what in substance it is not.

It is this, that the Apostle S. Paul doth observe here in the documents, and com­mandments of those Seducers, whom he undertook in this Chapter. For having solidly, and admirably refuted that superstitious discipline, which they had set a foot, and which consisted in a religious worshipping of Angels, and in a scrupulous absti­nence from certain meats, and in the observation of certain festival days; for a con­clusion, he discovers in this last verse, the false colours, wherewith they did in vain dawb it over. He acknowledgeth, that it had, its true, some shew of wisdom; but de­nies, that this was sufficient to cover its defects, or to oblige the faithful to receive it. Their Ordinances (said he afore) are commandments, and doctrines of men: Which [Page 314]yet (he now adds) have some shew of wisdom in voluntary devotion, and humility of spirit, and in that they do not at all spare the body, and have no regard to the satisfy­ing of the flesh. It is evident, that he speaks of those humane doctrines, which he had been mentioning, in the verse immediately foregoing; and he says, first, that they have a shew of wisdom: Next, he represents particularly three things, which give them this false shew, voluntary service, humility of spirit, and rough treatment of the body, which they did not at all spare. These are, as it were, the three colours, which being mingled together by the artifice of the Seducers, composed that paint, which rendred their doctrine plausible, and gave it this false shew of wisdom, that be­guiled the eyes of the simple. In compliance with this distinction, we shall treat of three points in this action, voluntary service, humility of spirit, and little care for the body, and then consider, how error, and superstition have always made, and still to this day make use of them, to glose their inventions. GOD grant us to beware du­ly of them, and please for this end, so to guide and assist us, by His Spirit, in discour­sing of them, as we may all bear away some Edification and Consolation.

The name of wisdom is great, and honourable in the opinion of all people in the world. For whereas other Sciences have respect but to natural, or humane; the rela­tion of wisdom is to Divine things. And whereas other knowledges, are for the most part, unprofitable to him, who possesseth them, that of wisdom, is salutiferous: it signifying the skill of conducting ones way aright for the attainment of happiness, by the light of some choice, and excellent verities. Whence it follows, that this title of wisdom doth not properly belong, but to the knowledge of GOD, which, He hath given us, by His Son, in the Gospel, the only light, that is capable of conducting us to supreme felicity. Accordingly you know, it is the name, that S. Paul does ordinari­ly give it; as when he willeth, that the word of GOD dwell richly in us in all wis­dom; and when he saith elsewhere, that he speaks wisdom among them that are per­fect, calling the same a little after, the wisdom of GOD in a mysterie, the hidden wisdom; and so often elsewhere. Now though the doctrine of those, who corrupt the Gospel, as these Seducers did, who S. Paul opposeth in this Chapter, be nothing less in reality, than wisdom, yet so it is, that its authors gave it the name, and would have it pass in the belief of men, for a rare, and a beneficial knowledge, more worthy of heaven, than earth, and capable in fine of rendring those that follow it, perfect, and happy. The Apostle acknowledgeth, that the doctrine of the Seducers of his time, had this shew of wisdom; but by his very granting them the shew, h [...] denies them the truth of it; and his meaning is, that that doctrine of theirs had nothing but a false, and a deceitful colour of wisdom, not the substance, and reality of the thing.

Voluntary service is the first particular, that gave these doctrines of the Se­ducers such a shew. They have, saith the Apostle, some shew of wisdom in vo­luntary service, that is, by reason, or because of the voluntary service, they taught, and set a foot: the observances, and institutions, which these men enjoyed, as ab­stinence from certain meats, the worshipping of Angels, and the like being nothing else, but voluntary services. A service may be called voluntary, two manner of waies. First, when he that performs it unto GOD, doth it with affection, and a good will; without torment, and constraint. The love, he bears this great and soveraign LORD, sweetly bringing his soul under His yoke, and disposing him to account, whatsoever He hath commanded, to be good, and delectable. In this sense, that free, and sincere obedience, which true believers render unto GOD, ac­cording to the Gospel, may be stiled voluntary; because it proceeds, not from a spi­rit of bondage, as theirs doth; who do serve, only because they are afraid; but from a spirit of Love, and of Adoption, crying in their hearts, Abba Father. Wherefore the Prophet termeth the new people, who render this frank and filial service unto GOD, Psal. 110.3. under the Gospel of the Messiah, a voluntary or willing people. Thy people (saith he, speaking to Him) shall be a voluntary people, or a people of frank wil­lingness, in the day, that thou shalt assemble thine army, in holy pomp. It is not in this sense, that the Apostle understands, the voluntary service; he speaks of in this place. For first, though the terms voluntary service, which are taken up in the French, to express what S. Paul hath set down, may be so understood; yet true it is, the Greek word he used in the Original text, is never so taken, as the intelligent do [Page 315]know. Again this kind of Voluntary service doth consist in things, which GOD hath expresly commanded: but the Service here meant by the Apostle, not so.

We are to know then, that the Voluntary service, he speaks of is worship, which GOD did not, by His word, oblige men unto; nor ever commanded them; but they present it Him, meerly of their own will, subjecting themselves, and others to it, because it so pleases them, without any necessity imposed, on GOD'S part, who demanded no such thing of them. It is Voluntary, not in regard of the man­ner, after which it is performed; (for in this sense, as we have said, the Service of true Children of GOD, may be also termed Voluntary;) but in regard of it's in­stitution; the principle, that sets it up, and presseth the performance of it, being not the Law, or the authority of GOD, but singly the will of men, who of their forwardness, undertake to do things, to the honour of GOD, and for His Ser­vice, which He for His part, never gave order for. Whence it comes, that the word is, in the language of the Greeks, ordinarily taken in an ill sense, as importing Su­perstition; because it is the property of this vice, to invent divers Services of it's self, and pretend, to pay off the Deity with them.

But the Apostle, pointing here, at the thing, that gave the Seducers doctrine, the shew, and lustre, which it had, it cannot be doubted, but he means their Service its being Voluntary, and not its being superstitious, though indeed it were so too. For Superstition being generally decried, and known to be a vice, 'tis clear, that in that quality, it is not a thing capable of recommending any ones doctrine; nor were there ever found Seducers so gross, as to profess, that their worship was supersti­tions: much less to vant of it, and pretend to render it recommendable thereby. But Voluntary service doth charm men, and please their carnal sense. And false Teachers for the most part, do not forbear to glory in it, and alledge it for a mark of the sublime wisdome of their doctrine. There are of it two sorts; the one gross, and shameless to the highest degree, which would make that pass for Service of GOD, which He not only hath not commanded, but even expresly prohibited; as when the Idolaters in the wilderness, counted the festival they kept before their Golden Calf, and the honours they gave it, things which GOD had expresly in­terdicted, for worship performed to the LORD their GOD. Such also in effect was that Religious Serving of Angels, which the Apostle taxed afore; though it may not be doubted, but the Seducers who introduced it, did endeavour, by divers subtilities, to elude those passages of Scripture, in which we are forbidden to do Re­ligious Service unto any creature whatsoever. The other sort of Voluntary service, hath a little more shamefac'dness, and modestie, then the former; when a man or­deineth, and if we may so say, erecteth into the title of a Divine service, the obser­ving of certain things, which verily GOD hath not commanded, but which nei­ther hath He forbidden, as abstinence from certain meats, and the observation of certain dayes; things, which, it seems, GOD hath neither commanded nor for­bidden. It is properly to this rank, we must assign that Voluntary service, which the Apostle intendeth in the Text. For even they, who institute such Services of the first sort do not yet own them to be so; but pretended, that GOD hath not for­bidden, what they command, glossing those passages, in which He forbids it, and so artificially changing the true, and genuine sense of them, as they make it believ'd, that the objects of their Service are not comprehended in it.

Now that this gives their Inventions a shew of wisdome, as the Apostle here sayes, and a lustre, fair, and plausible in the eyes of carnal men, is very clear. For first, it seems magnifique, and Heroical, to be uncontented with what GOD hath com­manded us, for His Service; and to have the resolution to exceed it. That which He hath commanded, being evidently due, and of indubitable equity; it seems a small mater, to do but this; because it is simply nothing else, then the discharging of what a man ows; which does seem to be a vertue not so exceedingly recommen­dable; For whoever heard Panegyriques made in ones praise, because he duly payd his debts? Accordingly you see, that presumptuous young man, who is mention'd in the Gospel, made no great account of all this. For when our Saviour, told him simply, what GOD commands us in His Law, he answers disdainfully, Matt. 19.20. that he had kept all those things from his youth; as if he had said, that was his ordinary, his daily [Page 316]practice, and that he expected a quite other thing, from so great a Teacher. But when a man doth, what he is not bound to do, he is admired; as we much more esteem him, who gives what he doth not owe, then him who simply makes puctual payment of what he doth owe. Besides, it seems an act of a great and extraordi­nary love to GOD, to subject that very thing to Him, which He hath left free to us. The fear of the Cudgel of times makes a Slave do all, that his Master hath com­manded him; but it seems, that nothing, but love, can oblige him to do more. Again, this very hardiness, of daring to set up some certain sort of actions, in the Service of GOD, hath a kind of, I know not what, grandeur in it because common sense dictating to us, that to ordein Service for Him, is properly the act of a Divine authority, we presently take them for Divine men, who enterprise such a thing. It may also be, then that character of an humane Spirit, which appears in these Vo­luntary services, makes them to be the more esteemed by men; every one naturally loving his own productions, and favouring his own works.

Be it for these reasons, or for others, once certain it is, that Voluntary services, are ordinarily esteemed, and admired by men. And you see it clearly, by experience of what is done, in the communion of Rome. For though considering things through­ly, no man can doubt, but Innocence, Charity, and Justice, are much more excel­lent, then those Voluntary observances, which are practised among them; yet it is evident, that much more account is made of these, then of the others. For the one they call simply, good works. But the others exceed it. They are works of supe­rerogation. There was need to forge this new word, our common languages having none losty enough, to express the extraordinary altitude of their merit. Hence it comes, that Monks, if you believe them, are Angels, and Demi-gods. They are look'd upon, as so many Heavenly Jewels; so many Starrs, and Luminaries; as the only Ornaments of the Earth, and of their Church. But they set at this rate, none of those, who without Frock, and without little band, and without particular rule, do lead an honest, and irreprehensible life in a secular habit. The reason of this dif­ference is that the former do exercise themselves in such Voluntary services, as Francis, and Dominick, and Bruno, and Loiola, have prescribed, them; whereas the latter do addict themselves to that which GOD hath commanded them: though indeed no man can deny, but that to oblige men, right the oppressed, succour the needy, as­sist the Widow, and the Fatherless (the things that GOD hath commanded) be incomparably better, and more excellent, then to put on a Capouche, or go with bare feet, and shaven crown, or scourge ones self twice or thrice a week, which are things that men ordein. In like manner you see, that in that communion, none are commonly canonized, (which is the highest point of honour they do to piety) but such as have regularly fasted, and Disciplin'd themselves, and liv'd in coelibat, and (as they say) done Miracles; things all, which GOD hath not at all com­manded in His Word. As for those, who content themselves with the Religion, and vertues which GOD hath ordeined, nor do affect Voluntary services; they must not pretend to be ranked among the Saints of Rome. But I think, there is yet another secret reason, which hath as much, or more efficacy, then all the rest, in making Voluntary services to be so well receiv'd by men; namely, that great aver­sion, which they naturally have for those things, that are commanded of GOD: from obligation whereunto, they hope to redeem themselves, either in whole, or in part at least, by means of humane Services. For what countenance soever they make, of finding the obedience of GOD's commandments very easie; yet in reality there is nothing to which they submit, so unwillingly, and with greater pain; so as all the austerity of Voluntary service is pleasant, in comparison of it. Being then p [...]ssess'd with this false prejudice, that by absteining from what GOD permits, or by sub­mitting to what He doth not command, they shall in reason oblige Him, to dispence with for what He doth command, upon hope of this exchange, they gladly take up Voluntary service, which also, you know, they do indeed hold to be satisfactions, that is, a kind of ransom, at the price whereof they are delivered from the punish­ment they did incurr, for not having served GOD, as He commandeth. Thus you see, Dear Brethren, that Voluntary service gives a lustre, and a vain shew of wisdome, to humane doctrines, and traditions.

The second head of things, that contributes to this effect, and that renders the same hugely recommendable, is humility of Spirit; the Apostle hath already noted heretofore, the affectation, and shew of this pretended humility, in one of the doctrines of these Seducers particularly, to wit, their teaching the Service of Angels: which they did with pretence, that the putting of the faithful in subjection to those blessed Spirits, was to humble them. Here he speaks of it more generally. For besides, that all the outside of false Teachers is commonly painted over with the colours of a great, and deep humility, their discourse, and all their procedure being full of submissions, and of an high profession of renouncing the advantages of vain glory; besides this, I say, their institutions, and Disciplines themselves, do also promise humility, and seem to be so many exercises of it. And this is the thing, in my opinion, which the Apostle does particularly consider, in this place. Look back, I pray, on the Disciplines of those Seducers, whom he opposeth; I mean, on those abstinencies from certain meats, and the observations of certain dayes; doth it not seem, that this was an exercising of men unto humility, since it was a bounding of their liberty, and a degrading them from the power they had; to dispose of these things at their pleasure? Adding withal, that in general, whoever subjecteth man to a law of his, doth humble, and abase him, putting a new yoke upon his neck, what­ever the thing, that he commandeth, in other respects be. The same mark of hu­mility does appear, in the greatest part of the Voluntary devotions, that are in vogue, whether it be among Pagans, or among Turks, or among Christians themselves. For they all in a manner, do reduce, the habit, and feeding of their Devoto's to a low, and an abject form, and such as is of small esteem among men; and oblige them to things, that seem to vilify, and in some sort disgrace our nature. Homer. Idad. II. v. 235. For the most part, they give them nastiness, and filth for trimming; as the ancientest of the Heathen Poets sayes expressly of certain very devout Priests, called Selli, or Sellians: that they alwayes had foul feet, and slept on the bare ground. They cast down their countenances, and make them of a sad look; Mat. 6.16. as our Saviour sayes expressly of the Hypocrites of His time, that they disfigured their faces. And as for habits, who can recount all the diversities of them? It may suffice to observe in general, that both for the matter, and also for the form, and fashion, these Zealots have alwayes in a manner chosen those, which are not only course, and of small account, but such as have also somewhat unusual, and ridiculous in them. Their food doth wear the same livery; and you know, there is at this day an infinit number, who to descend unto the lowest degree of meanness, do bind themselves by an express vow to men­dicity, or beggery; though GOD by express order forbad it his people; Deut. 19. [...]. these men desiring rather to violate His command, then deprive themselves of so rare an hu­mility. It's sufficient for their design, that this strickes the eye, For there being nothing more natural unto man, than the desire of honour, and the passion of bra­ving, and appearing, and of shewing every way, both in person, and in cloathing, and in dyet, the marks of some eminency, and advantage above others: one can hardly look, without admiration, upon people, who seem to renounce all this; espe­cially, when they are persons, born, and bred in such conditions, as afforded them the means of possessing all these advantages at their desire. This without doubt Cre­ates a great prejudice for their Doctrine, and makes it to be favourably received; it seeming not possible, either that persons, who so voluntarily devest themselves, of what others most earnestly seek after, should not be moved by a good Spirit; or that Doctrines, which tend to humble our haughty, and proud nature, should be other, than holy, and salutiferous.

The remains the last of those three colours, that enter the composition of the paint of humane Doctrines, which is, in a manner, the deepest, and gives them the great­est gloss; namely, that (as the Apostle saith) they do not at all spare the body, and have not any regard to the satisfying of the flesh. It is clear, and confessed on all hands, that he speaks of the Austerity, and Rigour, which these Seducers made shew of, as well in their lives, as in their Doctrine, beating down their bodies, and giving them hard usage, without having any great care to content their desires. All are at accord, that this in gross, the Apostle's scope, and sense; as indeed his words do necessarily, and clearly signifie. But when it comes to the ranking of them, and the construing [Page 318]of each of them in particular, there doth some difficulty appear, which hath caused diversity of thoughts among Expositors. The difficulty doth precisely respect the latter clause alone, and have not any regard to the satiating of the flesh, instead whereof, it is in the Original, rendring word for word, not in any honour for the satiating of the flesh. Some good, and eminent servants of GOD, do sever the word honour, from the rest, interpreting the Apostle, thus, they do not at all spare the body, in that which is for the satisfying of the flesh. The honour of the bo­dy, in the Apostle's language, is its purity and honesty, as he plainly teacheth else­where, 2 Thes. 4.4. saying, The will of GOD, even our sanctification is, that each one should know how to possess his Vessel in Holiness, and Honour. And to this honour he opposeth, in another place, Rom. 1.26. all the ordures, and impurities of Luxury, which he calls passions of dishonour, or infamous affections, as the French Bible hath translated it. Therefore it is, Heb. 13.4. that he stileth Marriage, which was instituted of GOD, for the conservation of this honour of our bodies, honourable among all. The Apostle then, according to the sentiment of these Interpreters, doth oppose this honour to the Seducers pre­tended mortifications. For to preserve this honour, it is true, we ought not to spare our bodies, but religiously abstain from all, that's contrary to the same, denying our flesh all the pleasures of impurity. It's for this end alone, that an ill usage of our bodies is permitted us: whereas these Seducers their abstinences were of another na­ture. For the rigour they used towards their bodies, was to abstain, not from plea­sures incompatible with Sobriety, Temperance, and Chastity; but from certain sorts of meat, the use of which no way defiles the body, nor violates, in any manner, the holiness it ought to be kept in. This exposition, you see, is good, and godly, and suiteth well enough with the Apostle's terms.

Our French Bible hath followed another, no less pertinent, as taking the Greek word, that properly signifies Honour, or Respect, for Having regard, they do not at all spare the body, and have not any respect, or any regard, for satisfying of the flesh. For a man regards, what he doth honour, whence it comes that to honour, is often put, in Scripture, for the having a care of; as when S. Paul would command Ti­mothy to have a care of Widows, 1 Tim. 5.4. he says to him; Honour the Widows, that are Widows indeed: and so frequently elsewhere. In like manner therefore, he saith in this place, that these Teachers did not at all spare the body, and took no care of it; not valu­ing at all the things, that are requisite, for the feeding, and satisfaction of the flesh. I think, we may hold to this Exposition, as the simplest, and easiest; and indeed it is the commonest, and most followed. These false Teachers then made, this their contempt of the body, and the small care they took to nourish it, according to its appetites, to be sounded out aloud; referring thereunto those abstinences from some kind of meats, which they enjoyned; proclaiming that this was to mortifie their flesh, and keep it in an wholsome discipline. What could be said more plausible? For as no­thing is more unworthy the high designes of piety, than a sticking to the things of the Carkass, and the Kitchin; so it seems, that there is not any thing more worthy of the things of Heaven; then contempt of this base, and wretched nature. And the more passionate ordinary men are for their flesh, even to the making it their GOD, so much the more do they admire those, who beat it down, instead of adoring it, as themselves do. Accordingly evident it is, that most Seducers have abused this colour, to paint over their inventions, and impostures. We read, how the old Idol-priests did cut all their faces with Lancets, 1 King. 18.28. and other Pagans rend their Children, and Pages with stripes, before the Altar of their feigned Deity: nor can one think without horrour, upon the Cruelties, and Barbarities, which the most part of their Priests, and Votaries did, and do yet to this day, exercise on their own persons, in places where Paganism bear sway. Their Abstinences also were extream; and there were Sects, yea whole Nations, that scrupled to eat of any thing, that had had sence. The Fastings, and Austerities of the Encratites, the Montanists, and Eustathi­ans, ancient Hereticks of the Christian Profession, are famous in the Writings of An­tiquity. Not so much as the Mahumetans, the most sensual, and most carnal of all Infidels, but do make semblance of not sparing their bodies. I pass by the prodigious, and incredible austerities of their Votaries, of whom, some go almost stark naked, and so little spare their flesh, that they wound, and gash it, both with Incisions, and in­ustions; [Page 319]others neither eat, nor drink, but very seldom. Even all Mahometans in ge­neral do most devoutly observe every Year a kind of Lent, which they call Ra [...]edan, Fasting daily an whole month from Morning untill night, without taking any thing at all, untill the Starrs appear. Every one knows also, how scrupulously they all abstain from Wine, one of the pleasingst, and most prized refreshments of the body.

But for these people, who are without any knowledge of the Apostle's Authority, Beloved Brethren, it is no wonder, they should suffer themselves to be seduced by such vain shews. Our amazement, and grief is on the occasion of our Adversaries of the Roman Communion, that this false lustre, so loudly decryed here by an Apostle, whom they profess to acknowledge, and reverence, should yet be sufficient to recommend unto them Doctrines purely humane, and cause them to receive them for Divine. For I may truly say, that all their errours, or wanting very few, have been introduced, by favour of three false colours, which the Apostle doth here so roughly reject: to wit, voluntary service, humility, and mortifying of the body. And they are not ashamed to recommend them still by these very things, alledging, for the defence of their do­ctrines, such shews, as Pagans, Hereticks, and Infidels have heretofore painted over their impieties, and superstitions withall, and the Apostle expresly remarked, and con­demned the abuse of. It's by this, that they defend, the worshipping of Images, and the Invocation of Saints, and the exorbitant submission they live in unto the Prelats, and particularly to the Bishop of Rome, and the celebration of so many Festivals, and a multitude of other abuses. Not being able to found them on the Scriptures of GOD, they plead to us, that they are voluntary services, which are performed with a good intention and do tend to humble the Spirit. Their Fastings and Abstinences, their Watchings, and Pilgrimages, their Whippings, and Disciplines, and all the odd exercises of their Monks, are not in the least commanded of GOD. But what skills it? The more voluntary they are, (say they) the more meritorious; and then on the other hand, they mortifie the body, which they spare not at all, having no re­gard to the satisfying of its desires. There's nothing, but they might make pass for good and godly, with this specious pigment. I might justly plead against these vain pretexts; that GOD's will ought to be the rule of ours, and that it is dan­gerous to trust our intentions in matter of Religion; seeing it often comes to pass, that GOD hath that in abomination, which does most please our thoughts: as also that it is a proud, and an extravagant humility, to give men a power over our Con­sciences, which it is the prerogative of GOD alone to have; and that if the not sparing of the body, do serve for the mortifying of it, it follows not, that we must place divine service therein. I might alledge these, and many other things, and found them by the Scripture, to demonstrate the vanity of their pretexts. But for this time, I content me with the Apostle's example, and authority. He acknowledgeth, that the Doctrines of those Seducers, whom he doth oppose, had these three very co­lours; and that the same gave them a shew of wisdom. And yet for all this, he doth not forbear to reject them, making so little account of that shew of theirs, that he vouchsafes not to spend one word upon the refutation of it. How specious soever their Doctrines be, it's enough for his condemning them, that they were instituted, and taught by men, and not by the LORD; clearly presupposing by this procedure of his, that all Christians should hold it for an undoubted maxime, that Religious service must be measured by the will of GOD, and not by ours; by His order, and not our phansie; and that the foundation of our humility is, the respect we owe him, not to submit our Consciences to any besides Him. Let then the Traditions of Rome, in other regards, be of what quality you please; let them have all the colours of wis­dom; let them be voluntary, and humble, and meet to mortifie the flesh. You will do much by setting all this pompous shew in view. You will gain much, by laying it forth before mine eyes, and declaiming to me of the advantages of those things. I cannot receive them, except you shew me, that it is GOD hath instituted them, and not the will of man. The Apostle hath taught me, to make so little account of these kind of reasons, as that I should not vouchsafe so much, as to amuse my self to consi­der them. After having heard you, it sufficeth me to tell you, as he saith here to the Seducers of his time, that if your Doctrines have this shew of wisdom, which you attribute to them, they are in conclusion, but humane things, since GOD hath not at all commanded them in His word.

Yet upon thorough examination, it will be found, My Brethren, that the most of their inventions do want, not the reality alone, but the colour, and the very shew of wisdom. For, I beseech you, what shadow of wisdom is there, in this Lent for in­stance, which they began the other day, after the ordinary Preface of their Carneval? What reason, or common sense is there, that can affirm, if it be free, that it is wisdom, after license taken for all kind of debauches, and fooleries, to imagine an handful of ashes will efface it all? That it is wisdom to believe, the eating of Fish is fasting? That it is wisdom to think, the eating Herbs, or Salmon, or Green-fish, is a sanctify­ing ones self? and that to taste but a bit of Bief, or Mutton, during these forty days, is to defile ones soul with a sin mortal, and meriting eternal fire? as if the whole nature of things were changed in a moment, and the living Creatures of the earth, from being good, and wholsome, as they were but four dayes ago, became contagious, and deadly? Is it wisdom, to tye up Christianity to an observance, which hath so little reason in it, and to say, as they do, that such, as eat any flesh, within this time are not Christians? There is no understanding how ordinary soever, but may easily judge, that all this hath no shew of wisdom in it, to say no worse. And it is to no purpose, to tell us, that it's not the nature of the things themselves, but the commandment of their Church, that makes them be of this opinion. For if these things be not true in themselves, their Church does ill to authorize them, and besides that it contravenes the rules of wisdom, evidently violates those of charity also, as straitning the way to Heaven, and augmenting the difficulty of entring there, and damning men for things, which without its commandment, would be free, and indifferent.

Let us lay aside then, I beseech you, my Brethren, all these humane Command­ments, which are so far from being just, and necessary, that they have not, for the most part, so much as that vain shew of wisdom, which the Apostle granted, the Do­ctrines of the Seducers of his time, had. Hold we to the Sacred, and saving institu­tutions of our LORD JESUS; which all are just, all reasonable, all full of deep, Mat. 16.11. and truly Divine wisdom. Let us believe, as he hath taught us, that 'tis not what enters in at the mouth, that doth defile a man, but what cometh out of the heart: and that the Kingdom of GOD, Rom. 14.17. is not meat or drink; but righteousness, peace, and joy of the Holy Ghost. Serve we Him, according to His own rule, and not according to the imaginations of men. Let our will be bound up to His; let it count it self happy in following the same, and not presume to guide it self. Let it learn of Him, what it oweth Him,; not be so arrogant, as to define it after its own phansie. The task, He hath given us, is great enough, for our employing all the time, and strength we have, without diverting ought of the same any other way. It's in this, that true hu­mility consists, even in submitting absolutely to JESUS CHRIST; in refusing no particular of what He would have; in attempting nothing beyond His orders. He it is clear, would have us to love GOD with all our heart, and our Neighbour as our selves: and that denying ungodliness, and worldly lusts, we should live soberly, righ­teously, and godly in the present world, looking for His glorious appearance. This Beloved Brethren, is the rule of the Israel of GOD, that was delivered by JESUS CHRIST; Preached by His Apostles, confirmed by their Miracles, and by the Conversion of the World. Peace, and Mercy be to all that shall follow it. Amen.

SERMON XXXII.

DEar Brethren; If the study and practise of true holiness, which consists in the love of God, and our Neighbour, had filled, as it ought, the hearts and lives of Christians, they would never have amus'd themselves in those minute devotions, and carnal ceremo­nies, wherewith superstition hath alwaies fed, and doth still to this day feed the World. This second sort of services was not in­vented and introduced in Religion, but to be a supply in defect of the other: For man well knowing, that the Majesty and Beneficence of GOD obligeth us to serve Him; and the charms and tentations of the earth turning away his heart [Page 2]from the legitimate service we owe Him, which is that of a true and real sanctity; that he may not appear empty in the presence of this soveraign Deity, he presents it instead of that which it requireth of us, with certain corporeal, childish, and spurious devotions, which, for that they are of our own invention, are naturally pleasing to us. Accordingly, they are commonly called satisfactions; because they are performed to content GOD, and pay Him for the omission of what was due to Him: An evident sign, that if men had fulfill'd their duty, there would have been no need of their busying themselves in these other exercises. Hence there proceeded, at the beginning, those abstinences from certain meats, and those distinctions of daies, and that worshipping of Angels, which some seducers would have set up among Christians, in the very daies of the Apostles. From the same source also issued afterward, the stations, the xerofagies, and other disci­plines of the Montanists, and of divers hereticks, that sometime disturbed the ancient Church. In fine, from this very original have sprung the observances, and voluntary services of Rome; those Orders and Rules of so many Monks, as do now a-daies fill the World; quadragesimal rites, fasts and vigils, auricular confession, pilgrimages, whippings, feastivals, jubilees, chappelets, and fraternities, with a multitude of such other devotions, which have overwhelmed Christian Religion. We may confidently say, there would never have been recourse to such things, if mortification of the old man, if true piety towards GOD, and true charity towards their neighbour, had exercised, and continually taken up the af­fections, and whole life of Christians. So likewise you see their greatest Zea­lots confess, that their rules and disciplines have no place in Heaven, where ho­liness is perfected; and never had less on earth, than among Christians of the first age, that is, the best, and most holy; all these humane devotions being evi­dently sprung from a relaxing of the piety of Christians, and the corruption of their manners.

Therefore the Apostle St. Paul, having refuted in the precedent Chapter, as you have heard, the pretended services, and mortifications of the false Teachers of his time; that the faithful, to whom he writes, might utterly be disgusted at, and turned away from the same; does now lay before them the just offices, and legitimate exercises of Christian piety; the body of holiness, instead of sha­dows; the solid doctrine of the LORD JESUS, instead of the vain, and childish lessons of superstition; the true mortifying of the flesh, instead of the seducers unprofitable macerations; and an abstinence from sin, and the lusts thereof, in­stead of abstinence from certain meats; in fine, Heaven, instead of the earth: As a prudent gardiner, who after he hath pluck'd up the bad, or unprofitable herbs of his garden, and well cleans'd the ground, casts in good seeds, that are worthy to take up the earth, and capable of yielding fruits useful for the food of men. Withal, the Apostle, by this means, prevents an objection, that superstition usually makes. For being not able to maintain its petty services, as holy, and necessary in themselves, it hath been wont to alledge, that whatever they be otherwaies, it is yet better for Christians to employ themselves in them, than to abide idle. The Apostle takes from it this vain colour, shewing the faithful, that they have another task, which is much more worthy, and much more noble, to wit, the study and practise of true sanctity: so that superstition is guilty not only of a superfluous diligence, but of a pernicious temerity, in diverting Christians from their legitimate and necessary work, by those voluntary exercises, wherewith it pretends to charge them. Let us then, Dearly beloved Brethren, keep off from the vain institutions of superstition, whether ancient, or modern; and keep to the discipline of St. Paul. Let us meditate, let us study, and practise what he en­joyneth us; and assure our selves, that in following, and observing his rule ex­actly, we shall have neither time, nor will, nor need to busie our selves after the rules of men. He employes all the remainder of this Epistle in these Divine do­cuments; and in the beginning of this Chapter, after he hath raised our hearts to Heaven, he represents unto us, the general duties of sanctification; that are ne­cessary for all Christians: thence passing unto particulars, he instructeth married persons, children, fathers, servants and masters, in what they owe to one ano­ther, [Page 3]as you shall hear, if GOD please, in the sequel of these actions. For the present, to explain the exhortation, which he hath plac'd at the head of this excellent tract, and the words whereof we have read to you, we will consider, by the grace and assistance of the Holy Ghost, first the precept, it containeth, that we do seek the things which are above; and then in the second place, the two rea­sons upon which he foundeth it; one taken from our being risen again with CHRIST; and the other from J. CHRIST His sitting on high, at the right-hand of GOD; and we shall observe upon each particular, as briefly as we may, the instructions and lessons they afford us, either for our edification, and conso­lation in general, or particularly for our preparation to that holy, and mystical repast, unto which the LORD JESUS invites us against the next LORD'S Day.

The ancient Greeks e're-while ascribed to that Philosopher of theirs whom they most esteemed, the glory of having brought down wisdom from Heaven to the earth; because he was the first that fixed the minds of his Scholars on the considering of their own nature, and what we owe, either to our selves, or to other men; whereas the Sages, that liv'd before him, busied themselves in nothing but the contemplating of Heaven, and its motions, and the natural things that depend upon the same. But the LORD JESUS, the true Prince of Wis­dom and Verity, instructs us quite otherwise than that man did, who verily was but a blind leader of the blind. For all the Philosophy of JESUS CHRIST is, to loosen us from the earth, and lift us up to Heaven, and so fix our minds and affections there, as we may dwell even for the present, and converse, and have our souls incessantly there, how far distant so-ever our bodies be from that happy habitation. It is very true, as that poor Pagan judged, that the contem­plating of the Sun, and the Planets, and the other Stars, and the searching out of their motions, and the admiring of their beauty, their light, their greatness, and other qualities (which was all the employment of the Heathens first Phi­losophy) doth not much conduce to the perfection of our manners, and the felicity of our lives. But neither is it upon that, that JESUS CHRIST doth fix us. He hath discovered to us other things, on high within that nobler part of the World, which are infinitely more excellent, and more necessary; and such, as if that Pagan had seen them, he would have made no difficulty to con­fess, that true wisdom consisteth, not in staying ones self here below on the earth, but in ascending up to Heaven, for the viewing, the loving, and admiring of them continually.

For first, He hath revealed to us there, an holy, and a glorious City, seated above nature, and all its elements; a City, not mutable, and subject to perish, as inferiour things; but founded, permanent, and eternal; the sanctuary of life, and immortality; which GOD hath builded, and in which He hath displayed all the wonders of His power, and wisdom; the dwelling, place, which He hath prepared for such among men, as embracing His promises by Faith, shall live here below in His fear, and obey His commandments; and where He hath alea­dy gathered in, and consecrated in His rest, the spirits of such of the faithful, as He hath fetch'd out of the present World. CHRIST hath made us see, that it is there those blessed ones do dwell, with the armies of holy Angels; and that it's thither He went Himself, when He had finished the work of our re­demption upon earth. It's in this mystical Paradise, that the true Tree of Life doth grow. It's there, that the rivers of pleasure do run. There shineth the true Sun, that never sets. There are kept those divine flowers, that can neither be fouled, nor fade, with which the piety, and patience of Saints shall be one day crowned. It's there, that GOD manifesteth himself to His servants, and shews them the mervails of His countenance unveiled: and feeds them, and fills them with joy, and transforms them, by this vision, into so many living images of His eternal, and blessed nature. It's there, is true glory, and true pleasure; an honour, a felicity, and a magnificence, the idea whereof never entred, either into our senses, or into the very thoughts of our heart: in comparison where­of, all the pomp of the Earth, and the glory of this Heaven, in which we see [Page 4]the Sun and the Stars go their rounds, is but a shadow, and a vapour. Again, as the creatures there possess true glory, so do they exercise true sanctity: All of it, that's seen here below, is but a little sparkle of the perfection of those blessed inhabitants of that coelestial City. The love they bear to their LORD, is there perfect, as well as the knowledge they have of Him. Charity towards our neigh­bour, concord, union, truth, do there reign absolute. Their souls have neither affections, nor desires, but which are conform unto the will of GOD. The light of his face governeth all their motions, and shedding abroad its self continually upon them, maintains them in an eternal holiness, peace and blessedness. The LORD JE­SUS hath discovered to us all these wonders above the Heavens, having brought life and immortality to light by the Gospel. But further, He hath certified us to, that these are things which concern us, and pertain to us? and opened, by His cross, and resurrection, the way that will most assuredly bring us to them. If we have the courage to follow Him, of what condition or quality so-ever we may be, He will congregate us to this holy company of His servants; receiving our souls into His bosome, upon their departure from this earth, and raising up our poor bodies themselves one day, revested with His immortality and His glory.

These be, Dear Brethren, the things which are above, that the Apostle wil­leth we do seek; in the same sense that our Saviour commands us in the Gos­pel, Matth. 6.33. to seek the Kingdom of GOD, and His righteousness; signifying by that term, First, that we propose Heaven and Eternity to our selves, for the utmost end of our whole life, and place our supreme happiness in this rich possession; that we make it our grand, and only design. And secondly, that we employ, in this noble persuit, all the might we have, seriously using all the means that the Word of GOD prescribeth us, faith, invocation, piety, sanctity; and flee as a mortal pest, every thing that keeps us off, or turneth us aside from this mark. For, Prov. 21.25. as to the slothful, who does nothing all day but desire, and sets not his hand to the work, he hath no part in those heavenly things. His desire kills him, saith the wise man; as one that feeds on nothing but wind; there must be knocking; there must be seeking; there must be working out our salvation with fear and trembling. This treasure is not for cold and languid wills, that evaporate alto­gether in vain wishings. It shall be that man's prize, who shall take it with an ardent, and a generous courage; and impulsed with a violent affection, spare neither pain, nor watching, nor labour to obtain it.

That which the Apostle commandeth us in the following verse, namely, to mind the things which are above, doth amount to well-neer the same sense. For the word he useth, comprehends the two actions of our souls towards objects we love; the one, a considering them, and thinking on them; the other; a desiring, and embracing them in our affections. So you see, he obligeth us, first, to list up our hearts to Heaven, where the LORD JESUS is, and to have that blessed Kingdom continually before our eyes, which GOD hath there prepared for us, together with all those great eternal good things wherein it consisteth. He re­quireth, that this thought do fill our souls day and night; that it be the thought that hath superiority in them, that governs all the motions of them; the thought that regulateth our resolutions, and decideth all our doubts. That in all things which shall present themselves, we ever reflect hereon, to see how they refer unto it, and whether they be compatible with it. Such was the practise of the Fa­ther of the faithful. He looked (saith the Apostle) for a City that hath founda­tion. And Moses, the grand legislator of the Jews, He had regard (saith the same Apostle) unto the recompence; that is, as he explains himself in the Text, They minded the things which are above. And this thought (as you see) is also necessarily conjoynt with affection; with an ardent desire of possessing such amiable and excellent things, and with a stedfast hope of enjoying them at length.

This is then, my Brethren, the first of those two duties which the Apostle re­quireth of us, to wit, that we seek the things which are above. Now unto it he an­nexeth a prohibition, which follows necessarily from it, namely, that we seek not the [Page 5]things which are upon the earth; Heaven and earth being so opposite, as it is is not possible, but they who seek the things of the one, must renounce the things of the other. The things of the earth are, as you know, the goods of the World, riches, gold, silver, honours, pleasures, and the like; all that which earthly men, the children of this generation do esteem, and passionately love. He does not mean we should have no care at all about the necessaries of the present life; for the good things that refer thereto, being gifts of GOD, which we cannot be without, one may both acquire, and serve himself of them with thanksgiving, yet not cleave unto them, and use them, yet not abuse them. And the Apostle you know, other-where commands us to have care of our families, and to do every one his own business, and to labour with our hands, that we may carry our selves honestly towards them that are without, and that we may have lack of nothing. But he forbids us to seek the things of the earth, in the same sense that he commanded us to seek those of Heaven: that is, to place our chief good in them, and to desire them with choicest affection, and prefer them before any other consideration. It's thus that those men sought the things of the earth, Phil. 3.12. Luke 14. of whom the Apostle saith elsewhere, that the belly was their God, and they gloried in their shame; and those in the Gospel-parable, who preferred the care of their fields, and of their oxen, and the love of their wives, before the call of Heaven. Such a one, in the Old Testament, was that Esan, who chose a little pottage of lentils, rather than his primogeniture. Such, in the New, were those sordid Gada­rens, who would have the Son of GOD be gone, because He had made them lose their swine; and those that love their fathers, or mothers, or brethren, or other alliances, or their worldly possessions more than the LORD JESUS; or that prefer the praise of men before the praise of GOD. Such a one also was that besotted rich man, who thought himself happy enough, because he had goods laid up for many years, and dreamt of nothing but enjoying them.

Now, though the bare dignity of heavenly things, and the meer meanness and unprofitableness of earthly things, should be sufficient to recommend the former, and to disgust us at the latter; yet the Apostle, for the swaying of us to duties so just as these, sets before us two excellent reasons, the first whereof is drawn from our resurrection with our Saviour. He had touched it already, in the twelfth verse of the precedent Chapter; and 'tis from thence he resumes it, and reminds us of it here, saying, If then ye be risen again with CHRIST; that is to say, since you are risen again with the LORD, as I have said, and shewed a-fore. For the particle, if, is used here, as often else-where by way of illation, and conclu­ding, not in way of doubting; and imports as much, as if the Apostle had said, since that, or seeing that. For the rest, you plainly see, that the Resurrection he speaks of, is not that of our bodies, which shall not be till the last day; but another mystical, and spiritual one, already accomplished in us, by the virtue of our LORD'S resurrection, and the efficacy of His Spirit. Eph. 2.5.6. He spake of it a-fore, at the place we noted; and in the Epistle to the Ephesians, where he saith, that GOD hath quickened us together with CHRIST, and raised us up toge­ther, and made us sit together in heavenly places in Him. He explains us the mysterie of it else-where, in these words. Rom. 6. We are (saith he) buried with Him by Baptisme into His death, that as CHRIST is raised from the dead, by the glory of the Father, so we in like manner should walk in newness of life. Every resur­rection presupposeth a death preceding. For to rise again, is nothing else, but for one to be restored to life, who before was dead. Now the estate that men are in, under the dominion of sin, the Scripture calleth Death, because therein they have no sense nor motion, in respect of piety and sanctity; no more than the dead that rest in the grave, have any for the actions of this life. Eph. 2.1. Ye were dead in your sins and offences (saith the Apostle to the Ephesians, speaking of the time of their ignorance.) Whence is that which our Saviour saith in the Gospel; Let the dead bury their dead: and which St. Paul sayes, 1 Tim. 5.6. the widow that liveth in pleasure, is dead while she liveth. When therefore by the efficacy of the vocation of the Spirit, and Gospel of the LORD, a man comes to pass out of this miser­able condition into the estate of grace; receiving the light of Faith into his un­derstanding, [Page 6]and Charity and Sanctification into his heart; the Scripture, to express this wonderful change, saith, that he is risen again. This is precisely the resur­rection that St. Paul intendeth in this place.

He saith, that we are risen again with CHRIST; First, because this blessed change that's brought to pass in us by His grace, is like that change which be­tided Him, when from the grave, where He had lain for the space of three daies, He was raised unto life by virtue from on high. For as He then received the fa­culties of moving, and sensation, of which He was deprived in the Sepulchre: so we, in our regeneration, do receive a spirit, and a principle of life, which we had not before. Again, as the LORD was restored unto life by the glory of the Father, as the Apostle speaks, that is by virtue of the exceeding great and glo­rious power of GOD; in like manner are we renew'd, and put into the state of grace, by the efficacy of the might of GOD, and not by the arm of man, or the operation of flesh and blood. In fine, as the LORD, upon His rising again, did recover, not simply that life which He laid down in His dying, but another much more excellent and glorious, a spiritual, a coelestial and an immortal life: in like manner we resume in our regeneration, not the life of the first Adam before sin, from which we were fallen, and which how excellent so-ever, was nevertheless animal, and mortal, that is, capable of being lost, as appeared by the issue: but another much more exquisite and perfect, a life eternal, immutable, and like that the blessed Angels live. Thus you see, the Resurrection of the LORD CHRIST is the idea and pattern of ours. But I add in the second place, that we are said to be risen again with CHRIST, because it is in Him, and from Him, that we have this grace; it being evident, that Faith, which is the first faculty of the new life, doth ingraff and incorporate us into JESUS CHRIST, and as the vine-branch doth not live, but in its stock; so man cannot live that divine life, but in his Sa­viour.

In fine, we are risen again with CHRIST, because His resurrection is the cause of ours; in such sort, as if He had not risen from the dead, we should have re­mained lying in the darkness of our spiritual death. CHRIST coming forth out of His grave, hath opened, and enlightened ours, and hath administred out of His own store, all things necessary to deliver us out of the miserable estate wherein we were, and to put us in possession of the life of Heaven. His resur­rection hath founded our Faith, shewing us clearly that He is the Son of GOD, and that His Gospel is true. His resurrection hath assured our souls, giving us full proof, that His death did fully satisfie and content the judge of the World. It hath strengthened our hopes, making us to see by example of our Head, that death, the dreadfullest of our enemies, cannot impede our happiness. Hereupon it hath kindled love of GOD, and desire of so great glory in our hearts; and fi­nally, produced in them the principles, the habitudes, and dispositions of the new life, which are necessary for our attaining unto blissful immortality. Since there­fore JESUS CHRIST in rising again, did thereby raise up our life, which had been ingulfed in hell, and the curse, and brought to light the causes of Faith, Hope, and Charity, the principal faculties of that new life we now have; it's evident that we are risen again in Him, and with Him. From whence, that which the Apostle infers upon it, doth no less clearly follow, to wit, that we ought to mind henceforth the things which are on high, and seek them with all our affection. For the life unto which we are raised up with our LORD, is heavenly, and not earthly; divine, and not natural; eternal, and not corruptible. Since therefore every creature employeth all the sense and affection it hath, about things suitable to its life; who sees not, that the faithful are obliged, by the honour they have to be risen again with the LORD, neither to breath after, nor embrace other things, but those that are on high, in which their new life doth properly consist? And such is the example He hath given us. For being risen, he abode but a very little time here below, only so long as the work of our salvation did require; and forth­with ascended into Heaven, to draw up our thoughts and affections thither, untill our bodies also follow one day, being raised up thither, as His was, unto highest glory.

And this is the second consideration that the Apostle here lays before us, to per­swade us unto so just a duty. Seek the things which are above, where CHRIST (saith he) sitteth at the right hand of GOD. For it (as our LORD sometime said) where our treasure is there be our hearts also; where should our souls be but in Heaven, since it is in that blessed dwelling place that their treasure doth reside? JESUS, their good, their life, and their joy, in whom is hidden all our felicity? In time past, un­der the Mosaical Law, the faithful alwaies turned their eyes and thoughts towards the Temple at Jerusalem, because it was the abiding place of the pledges of GOD's covenant with them, and of the most precious symbols of His presence and glory. Judge what our affection and earnestness should be for Heaven, which containeth the true Ark of GOD, where all the fulness of His Godhead dwelleth, not in shadow, and figure, but really, and bodily? But there is more yet; JESUS CHRIST is our Head, and we His members. How can we conserve this ho­nour, but in keeping close to Him, and following Him faithfully, without ever se­parating from Him, or withdrawing from that Sanctuary where He dwelleth? And indeed, He expresly assures us in the Gospel, that He willeth we should be where He is; and that where the dead body is, there also the Eagles gather to­gether; so as if we be truly of the number of His Eagles, it is not possible but we should take our flight to Heaven, since this divine body of our LORD and Saviour is there.

And hereby you see, dear Brethren, to note it by the way, how distant the do­ctrine of St. Paul is from that of Rome. For whereas the Apostle elevateth our hearts from earth to Heaven, Rome brings them down, as far as in her lyeth, from Heaven to the earth, fastning the hearts of her zealots, on her material altars and ciboires, which, she pretends, the LORD is enclosed in; against the suffrage of the whole Church, who hath ever constantly applied these words of the Apostle, particularly to the Sacrament of the Eucharist, exhorting the faithful, when they celebrate it, to have their hearts above. Sure, if JESUS CHRIST be here below, as Rome would have it, the Apostle does ill, to command us to mind the things which are above: and worse again, in urging for a reason of it, that it's above that JESUS CHRIST resideth. If for that the LORD is in Heaven, we ought, ac­cording to the Apostles instruction, not to seek any thing on earth; how much less, I beseech you, ought we to seek the LORD Himself there? I do not adver­tise you, that this is to be understood of the presence of the humane nature of JESUS CHRIST; For you know, that He is every where, as to the essence, and providence of His Divinity; And as to the grace of His Spirit, and the efficacy and virtue of His will and institutions, we readily confess, that the same is not confined to the Heavens; and doth extend, and shew its self wheresoever He pleaseth, according to the promise He hath made us, to be in the midst of us, when we are assembled in His Name.

But the Apostle doth not barely say, that JESUS is in Heaven. He adds, that He sitteth at the right hand of GOD. Divers Doctors have belaboured them­selves much in the explicating of these words; and at length, there are some that have strangely disguised them; as if they signified, that our LORD's humane nature had been invested with all the properties of the Divinity, which would be no other thing, but that it was transform'd into a Divine nature; a conceit which all true Christians have horrour for, confessing that the two natures do remain, each of them in its integrity, having been united in JESUS CHRIST, but not blended together, nor confused; The Apostle, if we please to hear him, will tell us in two words what it is to sit at the right hand of GOD. For in the 15th. Chapter of the first Epist. to the Corinthians, speaking of the estate, to which JE­SUS CHRIST hath been exalted in the Heavens, and in which he shall abide con­stantly unto the end; instead of its being said by the Prophet, from whom the ex­pression was taken, in Psal. 110. that the LORD should fit at the right hand of the Father; he saith simply, that He shall reign till He hath put all His enemies under His feet; an evident sign, that this sitting at the right hand of the Father, is nothing else, but that supreme dominion which hath been given Him over all things, and which He doth, and shall exercise unto the end of all ages; inasmuch [Page 8]as GOD hath made Him LORD, Acts 2.36. and CHRIST, as St. Peter speaks. And this consideration doth again mightily strengthen the holy Apostle's exhortation. For since Heaven is the throne, on which the Prince of the Universe doth sit, and from which He dispenseth, and governeth all things at His will; there is great reason we should turn our eyes thither-ward, and have this Royal Court of our Soveraign in mind night and day, to comfort our selves under the trouble, that either the iniquity of men and devils, or the intemperateness of other creatures, does give us, and to form our manners, and all the parts of our life, after the will, and by the exam­ple of so great, and so holy a Monarch.

Behold the Lesson, Beloved Brethren, which the Apostle gives us at this time, that we seek not low, but high things; not those of the earth, but the things of Heaven; since we are risen up with JESƲS CHRIST, who is sat down on high, in Heaven, at the right hand of GOD. What would there be in all the World more happy than we, if we took up a good and a firm resolution to obey Him, and practise the thing He enjoyneth us? These fears, and these desires, and so many other vain passions which trouble our whole life, would have no more place in us. We, elevated far above that, which men unprofitably covet, or possess, or apprehend, should, with Angels, enjoy a Divine contentment. From that glorious Heaven, where we should be, we should despise the vanities and variations of the earth, and see its seasons pass on, and its elements roul about, and its idols perish, and its pleasures fleet away, without any perturbation, being secure, that none of its storms can ever reach that high and inaccessible region where our hearts and lives would be. We should look upon death without terrour, knowing that it could not take any of those things from us, which we possess on high. We should suf­fer all the accidents of this life without emotion; because they can change no part of the things we have in Heaven. The charms also, and illusions of the World, would touch us as little, as its menaces, and raging; because the fruition of a greater good would render us insensible for lesser ones; as the presence of the Sun puts out the shining of the stars. Being content with Heaven, and its eternity, we should covet nothing more; and satisfied with so rich a portion, not envy any of the creatures, the perfections, and happiness they have. Our whole life would be a perpetual feastival, whereon, free from the travail and turmoil of worldlings, contemplating in spirit the glory of the Palace of our LORD, medi­tating His promises, breathing after His benefits, and enjoying them for the pre­sent by faith, and Hope, we should, in repose, wait for the blessed day of our glo­rious triumph.

But alas! how far are we from such a felicity! This wretched and perishing earth is the sole object of our minds. Our souls are no less fastned to it than our bodies. It swalloweth up all our thoughts; it possesseth our affections; it takes up our cares, and our labours; and hath the use of all our time. We have no desires, and love, but for the false goods, which it sheweth us; nor fear and horrour, but for the evils wherewith it threatneth us. As for Heaven, and the things it comprehendeth, we are so far from seeking them, that we not so much as think of them, except it be dreamingly, or in manner of a diver­tisement, when we are told of them in this place; looking on the stately repre­sentations which JESUS CHRIST hath drawn us of them, as an empty picture; fair indeed, and pleasing, but good for nought, saving to feed our eyes with a short and bootless pleasure; not attracting, nor engaging our desires. This is the cause why our whole life is miserable; full of griefs and fears, of weaknesses, of regrets and infelicities. The least strokes overturn us; the least losses, and slightest afflictions bear us down; because not being fastned to Heaven, the on­ly firm and sure place of the World, we fluctuate, exposed to the mercy of all that comes against us. And as children cannot be appeased when their pup­pets are taken from them, because they have set all their affection on them: so are we seized, and do take on, when we come to lose some of these toyes of the earth. There is no way to comfort us, because we have fastned our hearts to them. And to say truth, our condition is worse than other mens; they at least are subject but to the evils that either the infirmity of nature, or (as they [Page 9]call it) the inconstancy of fortune, do bring with them; whereas besides these, the bad Christian, who is not a Christian, but in name, is moreover exposed to the persecution of the World; so as, to say plainly, there is nothing more foolish nor more wretched than he, who hath part in the temporal sufferings and hard­ships of true beleevers, and none at all in their consolation or blessedness; inas­much as his profession exposes Him to the hatred of the World, and his vice excludes him from the Kingdom of GOD.

Awake then ye that are worldly, and come once out of so dangerous an er­rour. Let not the trumpet of Heaven, the voice of our great Apostle, have founded now in your ears in vain. Do not add this contempt to your other crimes. He hath advertised you of your duty. He hath declared the reasons that oblige you to it. Take heed, lest if you shut your ears against JESUS CHRIST, who speaks by His mouth, you perish in the end with this earth, and the things you seek on it. How do you not perceive that you shall never find there the happiness you seek? Why hath not the experience of so ma­ny millions of persons, who daily spend themselves in this vain labour; taught you, that the things of the earth are all of them but vanities, and illusions, transient figures, which promise pleasure, honour, and contentment, but afford none? which do not cure the maladies of the body, nor of the soul? which infinitely toil out those that seek them, and never fill the hearts of those that possess them? multiplying their desires, and their fears, inflaming and envenoming their passions, instead of extinguishing them? which are subject to infinite mu­tations? which men and elements may bereave you of every moment? and which, considering the short and uncertain duration of the life we lead here below, you can enjoy but a very little time, supposing that nothing does deprive you of them before death? At that time, Matt. 16.26. What will it profit a man to have gained the whole world, and lose his own soul? It is sure, a blindness incredible, to one that saw it not; I do not say, that a Christian, who hath hopes of the world to come; but that even any reasonable man should adhere with so ardent, and ob­stinate a passion, unto such wretched and fruitless things. We perceive it, and confess it, and make the bravest discourses in the World upon it; and after all, that false lustre which we behold in these things, hath such a faculty to be­witch our senses, that not a person, but lets himself be caught thereby. But the worst is, that besides errour and vanity, there's in it a tendency to eter­nal damnation. For men may not slatter themselves. None can serve two Masters; nor look on Heaven and earth both together. He that seeks the one, must of necessity renounce the other; it being no more possible to seek, than it's to find at once, the things beneath, and those which are above.

Faithful Brethren, choose you, and take the better part, and leaving worldly men, to labour in vain after the things of the earth, and to seek in it what they shall never find; turn you your hearts and eyes towards Heaven, as the Apostle calleth you to do. There, Christian, is the felicity you desire. There dwelleth rest, and joy, and immortality, and the perfection of both soul and bo­dy. These are the only things that are truly worthy of your prayers, and your pains. Seek them, and mind them night and day. Give your selves no rest till you have found them, and do feel the first-fruits and beginnings of them in your hearts. Let these thoughts sweeten your sufferings, and conso­late your losses. Tis in vain, that you threaten me, ye people of the World. You cannot deprive me of what I possess, nor hinder me from finding what I seek; since upon the things of Heaven, you have no power. Whatever you bereave me of, the best part of my treasure, and the only part that deserves that appellation, will still remain entire to me. Let the same thought arm us against all tentations. Thou, Tempter, promisest me the things of the earth; but I seek those of Heaven, which thou canst not dispose of. Though I should lose all I have here below, even to this flesh its self, yet shall I find it again with a thousand-fold increase in Heaven. Let this thought again keep us continually busied in the good and worthy actions of piety, charity, and honesty. Let our manners resemble those of the inhabitants of that divine [Page 10]City, which wee seek. Let the light of their knowledge, the ardency of their love, the purity of their affections, shine forth now betimes in our lives. 'Tis that, to which that new nature, JESUS CHRIST hath given us, in raising us again with Himself, doth oblige us. These thoughts, and works of Heaven, are necessary productions of the principles and faculties of that life unto which we have been raised up. You can neither be Christians, without having part in the resurrection of our LORD; nor have part in His resurrection, except you walk with Him, and wear that lightsome robe of sanctity, wherewith He ve­steth all the associates of His resurrection. He Himself calleth us hereto from that lofty Throne, whereon He sitteth at the right hand of GOD; Faithful soul, (saith He to each of us) look unto me, and I will give thee light. Fear not; for I govern the Heavens, and the earth. Only fix thine eyes, thy thoughts, and thine heart on me; and I will guide thee by my counsel, and receive thee one day into my glory. Dear Brethren, this He doth promise us, and of this He will give us earnest next LORD's-day, at His holy table. Let us do what He demands of us, or to say better, let us pray Him to do it in us, and He will assuredly do what He promiseth us. Unto Him, unto the Father, and unto the Holy Spirit, the true and only GOD, blessed for ever, be honour, praise, and glory, to ages of ages. Amen.

THE THIRTY THIRD SERMON ON COLOSSIANS,

DEAR Brethren; The LORD JESUS being, not only the au­thor, and the cause, but also the pattern, and exemplar of that great Salvation, which GOD of His infinite mercy offereth to mankind, in the Gospel; it is not possible that we should have part in it, or assuredly enter into this rich possession, without having in us a resemblance of the same soveraign LORD, and being as so many copies of this Divine Original, where all His features and lineaments may appear, though in a form and measure much less perfect and eminent than His. Rom. 8.28. Of this the Apostle expresly informeth us in his Epistle to the Romans, saying, that those whom GOD did fore-know, that is, love, and discriminate from the rest of men, according to His good pleasure, to commu­nicate really faith and eternal salvation unto them. He did also predestinate to be conformed to the image of His Son. Heb. 2.12, 13. For this cause He doth us the honour to call us, sometimes His children, and sometimes His brethren; by reason of the resemblance we have with Him; the nature, the condition, the quality, and, as 'tis commonly termed, the fortune of children following the fathers, and of brethren, being like their elder brothers. Whence the Apostle concludes, in the Epistle to the Hebrews, that He who sanctifyeth, that is, the LORD JESUS, Heb. 8.11. and they who are sanctified, that is, the faithful are all of one, that is, of one and the same mass, of one and the same form and nature. And to make it plain to us, the Scripture compareth Him, sometimes to a Vine-stock, Jo. 15. Rom. 11. otherwhile to an Olive-tree, of each of which we are branches, all of them things, between which there is by nature a strict communion; the one and the others having the same constitution and qualities. And thence again it is, that Saint Paul cal­leth Him our first-fruits, when speaking of our death, and the resurrection which [Page 12]is to succeed it, he saith, that CHRIST was made the first fruits of them that sl [...]ep: 1 Cor. 15.20 the first-fruits, as you know, being of the same condition and nature with the rest of those things, out of the mass whereof they are taken.

Now although this consormity of the faithful with the LORD JESUS be of a large extent, yet it doth principally appear in two heads, wherein the Scrip­ture doth particularly consider it; to wit, in His Death, and in His Resur­rection; the happy remembrance whereof, we have celebrated this morning. For the death of JESUS CHRIST hath produced a death like it, in all true be­lievers; reducing them, by its efficacy and virtue, unto a state conform to His, when He was stretched out on the Cross, and lay in the Sepulchre. In like manner His Resurrection transmitteth into them, a life like that, which He re­sumed, when having overcome death, He issued out of His grave. His Death is not only the cause, but also the pattern of ours; and likewise His Life is, both the principle and exemplar of ours. It's of this death, and this life, Dearly beloved Brethren, the effect, and the image of the Death and Resur­rection of the LORD, that we make account to entertain you in this action. For after our having celebrated the memory of the death and resurrection of this Great Saviour, and participated of the one, and the other, by the vertue of His Spirit, and our Faith; what can we more pertinently meditate, than the precious fruit which each of them produceth in us? and the images of the one, and the other of these mysteries, which this Divine dead, and again risen per [...] doth draw, and form in us? inasmuch as He changeth us after a sort into Himself, by an impression of His omnipotent vertue; so as if we have tru­ly receiv'd Him, we are become dead, and risen again with Him? St. Paui teacheth us this excellent and saving truth, in the series of our ordinary Texts, by these words which we have read for the subject of this exercise. In those that preceded, which we expounded eight daies since; this great Apostle drew us from the earth, that he might elevate us to Heaven, where JESUS sitteth at the right hand of the Father; Seek, saith he, the things which are above; and not the things which are on the earth. But because he knew how difficult such a transportation would be for persons who are still so many waies fastned to the earth, to work so high a design thoroughly into us, besides the reasons already represented, which were taken from our resurrection with the LORD, and from His presence and glorious soveraignty in the places he would elevate us to; he further proposes two more for that end, in this passage. The one taken from our death. For (saith he) ye are dead; and the other from that new life which we have received; a life hidden, it's true, for the present, in GOD: but such as will be plainly and plenarily discovered one day, at the manifesta­tion of the LORD JESUS. Your life (saith he) is hid with CHRIST in GOD. When CHRIST, &c. These are the two principal points we will treat of in this action, the grace of our LORD assisting; and Him we invocate, praying, that this word of His may be effectually in us, His power to salvation, through­ly changing us into the similitude, both of His salutary death, and of His glo­rious life; that being dead unto our selves, we may not live henceforth, but in Him, unto His honour, and the edification of our Brethren.

Be not asrighted, Christians, at the Apostle's telling you in the entrance, that ye are dead. This death which he attributeth unto you, is gain, and not loss; a donative from GOD's grace, and not an effect of His wrath, or an execu­tion of His justice. I grant, that every death is the privation of some life that was possessed. But since there are miserable and execrable lives; it must be con­fess'd, that every death is not a calamity. For to be rid of a thing that harms us, is not a calamity, but a comfort. It's an advantage, and not a damage, to be deprived of a poyson, and devested of an habit of malediction. The death, of which the Apostle speaks, is not the destroying of that happy life which the Creator gave us at the beginning, to be led within Paradise in a continual execise of the original justice, and rectitude of our nature, and in the sweet and innocent fruition of the goods of the first world. It's the first Adam, and not the second, that outed us of this life; and as we did receive it in his person, [Page 13]so we have lost it by his crime, being heirs of his misery, as well as of his sin. The life, which is extinguished in us by the death here intended of the Apostle is that corrupted and sin-infected life which we have received from our first parents by carnal generation: a life contrary to the will of GOD, and meriting His wrath, and obnoxious to His curse: the operation of an empoysoned na­ture, and the acting of a blind understanding, a perverse will, and an irregu­lar affection, the continual flux of an abominable pest, which in the course of na­ture could not otherwise determine, than in an eternal death. It's that, which Scripture calleth the life of the old man, that is, of this altogether depraved, and corrupted nature which we derive from Adam; and which, through error in its false wisdom, placing its felicity in the enjoyment of earthly things, adhereth to them with inordinate desire, and doth not act or labour, but to acquire the same, pursuing them with such a violent ardour, that there is not any thing so holy, so just, and so honest, but it violates the same, to attain its end. This is the life that the LORD JESUS destroyeth in all His true members, and in re­gard of which, His holy Apostle saith, and meaneth here, that we are dead. The death, whereof he speaks, is nothing else but the privation of this pernicious and accursed life; the abolition of its principles, and the destroying of the habitudes on which it doth depend. We are dead, because entring into the communion of JESUS CHRIST, we have put off this first life, which was natural, carnal, and terrene; and consisted in a perverse and vitious re-search and fruition of the perishing things of this old world, that goeth to perdition. And this is it he teacheth us again in so many other places, as when he saith, 2 Cor. 5.14, 15, 16. Rom; 6. that Old things are pass'd away; that CHRIST having died for all, all are also dead, that they may not live henceforth unto themselves: and again, We are dead with CHRIST, buried with Him by baptisme into His death; made one and the same plant with Him, by the likeness of His death: that Our old man was crucified with Him, that the body of sin might be destroyed; and else-where, that they that are CHRIST's, Gal. 5.24. have cru­cified the flesh, with the affections and lusts; and it's the same thing that he called afore, the circumcision of CHRIST, Col. 2.11. and the putting off the body of the flesh: the same again that he represents other-where in His own person, when he saith, that he is crucified with CHRIST; Gal. 2.19, 20. & 6.14. and that it is no more himself that li­veth, but CHRIST, who liveth in him; and that the world is crucified unto him, and he unto the World. And it's the same too, that St. Peter understands, 1 Pet. 4.1, 2. when he saith, that we have suffered with CHRIST in the flesh, that we should live the rest of our time in the flesh, no more after the lusts of men.

Behold me that penitent woman, whose history you have in the Gospel; Before she had seen the LORD, she was an harlot, that liv'd in nothing but filth, and had neither action nor thought, but for the lusts of the flesh. But after she had heard the word of JESUS, and felt the efficacy of His Spirit, she soon lost all that for­mer life of hers. She hath now no longer that wanton and wicked heart; those unchaste looks; those impure desires. Psal. 45.6. Acts 9.1. In vain seek you in her that debauched person, that liv'd in infamy before. That person is no more there, but is dead. The sharpned arrows of the King of glory have penetrated her heart, and slain her. Behold me our Paul before his conversion. He was a furious wild boar, in­flam'd unto threatnings and slaughter; breathing out nothing but blood, and butcheries: a murtherer animated by pride, and cruelty. Spake JESUS to him, on the way to Damascus? His word, like a two-edged sword, pierced this fierce and unruly persecutor. He struck him dead, or to say better, destroyed, and con­sumed him all, in a moment. Seek not Saul in him any longer, that so fierce, and cruel man; He's no more there. He is dead, and so throughly dead, that you shall not find in him any print of what he was before. Again, take me a view of those Pagans of Colosse, of Ephesus, of Athens, and of other places, who were converted by his ministery. Before they were idolaters, breaking out into all kind of vices; their life was nothing but a continual practise of super­stition, and impiety, of avarice, and ambition, of envy, cruelty, and injustice. Now, when they have passed through the victorious hand of the LORD JESUS, you see no more any such thing in them. He hath extinguish'd in them all the life [Page 14]of this kind, that they had. Those idolaters, and ungodly wretches; those epi­cures, and robbers, which lived in their persons heretofore, are all dead. They are new men of another quality, in whom, none of that they were before, remaineth any longer. In sine, there is not one of the truly faithful, and living members of JESUS CHRIST, but hath undergone this death; the flesh hath been slain in him, and the old man pierced, nailed, and crucified upon the cross of the Son of GOD. I acknowledge, that so long as they are on earth, they still resent the efforts and attempts of this old man, and that combat of the flesh lusting against the spirit, Gal. 5.17. which the Apostle else-where speaks of.

Yet I affirm, that this hinders not, but that true believers may be said even for the present, to be dead in regard of the flesh, and the flesh dead in them. First, because sentence of it is given in the judgement of GOD, who hath in His eter­nal counsel determined to extinguish, and abolish, in all the members of His Son, that first life which they inherited from old Adam. Secondly, because the execution of this decree of GOD is begun, and advanced in them for the pre­sent. The mortal blow thereof the flesh receives in this life, from the hand of JESUS CHRIST, and cannot possibly recover it again. Then in the third place, because this execution already begun in them, will not be long a fi­nishing; natural death, which, considering the few daies we spend here below, is not far from either of them, devesting first their souls of all terrene and carnal reliques; and then the resurrection being finally to refine their bodies also at the last day; when earthly life shall be entirely, and quite and clean dissolved and destroyed. It's for these three reasons, that the Apostle saith here and else-where, that the faithful are dead, in regard of the life of sin, and of the flesh; not that they have not in them yet some remainders of them: but for that this death is ordained by the decree of GOD, and already begun in them, and will soon be infallibly finished. Even as we reckon among the dead, a malefactor whom a supream Court, and a sick person, whom a prudent and able Physitian, have con­demn'd to dye; neither do we stick to say, that he is gone, he is dead, because his death is inevitable, and all the life that remains for him, is no long [...]r any thing. So when a man hath been mortally wounded, we immediately rank him with the dead; because his vitals are struck, and all the movings and perceivings he yet hath, are but his last gaspings, and the last combat his life makes before it doth end. It's in the same manner with true believers. The flesh in them is woun­ded to death, and if it does yet stir, if it struggle, if it give them any blow, this at most is a small matter in comparison of that life, it other-while exer­cised in them. At that time it reigned in them. Now, if it do fight, yet it rules no longer. It finds a spirit in them which resists it, which makes head against it; and in this, unto-it-fatal, conflict, it loseth by little and little, all the blood and life it hath yet left it. Wherefore the LORD JESUS, whose death, as we have said, is both the cause, and the pattern of ours, did not dye in an instant, but a lingring death, having continued five or six hours in an agony, before He gave up the ghost. It is thus, that the old man dyeth in the faithful. He is already pierced with the nails of our Saviour, and fastned to His cross, and in a dying estate, and without hope of recovery. Nevertheless he strugleth still, and will be a-while in this estate, losing blood, and strength, and motion, and life, not all at once, but by little and little.

This same is the condition of true believers: Whence appears the pernicious error of those men, who having the old man, not bound, not pierced, not woun­ded to death in them, but living, and reigning at full liberty, and with his whole vigour, do yet imagine, that they pertain to JESUS CHRIST, and are of the number of His true members. It's a mortal mistake. JESUS owneth none for His, but such as are dead with Him: whose flesh is either already laid down, and destroyed in the grave, as theirs, who live in Heaven; or at least nailed to His cross, as theirs, who yet combat on earth. I confess, the presumption of those who vaunt they sin no more, and feel no longer in themselves any motion, or contradiction of the flesh, is extremely vain. But your errour, worldling, is no whit less, who having sin reigning, and the flesh living in you, do not forbear [Page 15]to perswade your self, that you are a true Christian. If the flesh doth still breath in a true Christian, if it hath still some motion, and some feeling in him; yet it hath dominion in him no longer. It lives in him no longer; it languisheth in him, and is so weak, as it plainly appears to be at the pangs of death. Put it into this estate, if you will be truly Christian. Fasten it to the cross of JESUS. Pierce it through with His nails, and with His thorns. Make it drink of His vinegar. Take from it its pleasures; draw out its blood, and strength. Again, since this is our condition; since we, by the beneficence of our Saviour, are dead, in such sort, as we even now explained; you clearly see, Christian, that what the Apostle concludes upon it, doth evidently, and necessarily follow from it, to wit, that we should not seek any more the things which are on earth. For since we have, in JESUS CHRIST, put off that carnal and vitious life, for the main­taining, and welfare whereof, earthly things are subordinate; who is there but comprehends, that it would be an insufferable extravagancy for us, to amuse our selves still about them? It would be an errour as ridiculous, as if one went an hunting after game, or a buying precious stones, and stuffs for a person either already dead, or at least in the agony of death. Such a person hath no more need of those things, they being good only to feed, or fashion that li [...]e, which he no longer hath. It's just so that you, Christian do, who labour so ardently in the seeking after, and acquiring of riches, honours, and other goods of the present World. All this is the equipage of a life, that you no longer have. The flesh, for whose delight, and adornment, those goods do serve, is dead, or at least death-struck in you. It is crucified with the LORD; and a crucified one hath nothing to do with meat, nor jewels, nor other things of the earth. Luke 12.20. Thou fool, (said our Saviour to the rich worldling in the Gospel-parable) this very night shall thy soul be required of thee, and then whose shall those things be which thou hast laid up? As if he had said, that being once dead, he could no more enjoy them. Christian, how is it you do not consider, not only your dying e're long, but that you are (to say truth) dead already? that there is no carnal life for you any longer? so as to conclude thereupon, that you have therefore no need of all this earthly pelf, which with such a deal of pain, you scrape together? I confess, that while we are on earth, we cannot altogether be without it. But neither can you deny, that for a living Christianly here, we need but a little of it, and for a little time; because we have little left us of that life, for which it is necessary. Let us proportionably have little affection and adherence to it. Let us use it; but for necessity, and not for delight. Let us look upon the world with the eyes of pilgrims, taking but so much of it as is requisite for our passing on. Set we before us the example of the life of our LORD led on earth, during the daies of His flesh, (for indeed it is the pattern of that life we live here below after our regeneration.) He sought not either the glory, or the pleasures, or the riches of the World. He adhered not to any one of those things; but used what was necessary for His food and raiment, with great sobriety, and frugality; not tasting the fruition of it, and so little fearing to be deprived of the fame, that instead of the glory of the world, He voluntarily suffer­ed extreme ignominy; poverty, and nakedness, instead of riches; torments, and the cross, instead of pleasure. And so you see, my Brethren, how the consi­deration of our being dead in CHRIST JESUS, should turn us aside from the affecting, and the seeking of earthly things.

But the life we also have in Him, should no less set us at distance from the same; and this is that the Apostle sets before us in the second place; You are dead, and your life (saith he) is hid with JESƲS CHRIST in GOD. When CHRIST, who is your life, shall appear, then shall you also appear with Him in glory. It seems that the first words do tend, to prevent an objection, which might be made to the Apostle, upon his saying, that we are dead. For how doth this consist with that, which he asserted afore, namely, that we are risen again with CHRIST? If we be risen, we live; and if we live, it is not true that we are dead. But this difficulty is easily resolv'd. For first, the life, unto which we are dead, is the life of sin, and of the flesh, as we have explicated [Page 16]it; whereas the life unto which we be risen in JESUS CHRIST, is the life of CHRIST, and of His Spirit. The one is the life of the old Adam, and the other of the new. Now it is not incompatible, that one and the same person be deprived of the former, and possessed of the latter. Nay, on the contrary, it is not possible, that such as live in the former manner, should also live in the latter; and as in nature, the generation of one thing doth naturally presuppose the corruption of another; so likewise in grace, the life of the se­cond Adam doth of necessity inferr the death of the first; so that, from our be­ing risen again with CHRIST, it is so far from following, we are not dead to the flesh, that quite on the contrary, it thence necessarily follows, we are dead to the flesh; it not being possible to affirm the former, without supposing the latter; nor to place the life of CHRIST in us otherwise, than by the death of Adam in us. An inevitable necessity requires, the one do dye, that the other may live in us.

As for that life, which we acquire by our resurrection with JESUS CHRIST, the Apostle grants, that it pertaineth to us, and that in this behalf it may be said of us, that we live, as he doth say frequently both of other beleevers in general, and of himself in particular. Yet notwithstanding he shews us again, that this life of CHRIST is not manifested, and compleated in us; that it is yet for the present, hidden in GOD with JESUS CHRIST; so as in this re­spect it might be said of us, while we are on the earth, that we live not; and that we have not yet the life unto which CHRIST hath raised us; after the same manner, Rom. 8.22, 23. as he spares not to say else-where, that our being saved, is in hope, and we yet wait for the adoption; as if we had not hitherto receiv'd the salvation and adoption of GOD. For the right understanding of this my­sterie, we must consider briefly what the Apostle here saith of it; and first, what that life is, which he calleth ours. Secondly, how it is hid in GOD, with JESUS CHRIST; and then lastly, what shall be that manifestation of this life, which he promiseth us at the appearing of CHRIST.

The life of the faithful is that same, which JESUS CHRIST doth give them, instead of the life He taketh from them, when He receiveth them into His communion. This which he takes away, was impure, and vicious; the other was pure, and holy. This was natural, and earthly; the other is spiritual, and heavenly. The principle of the former was a carnal mind, and an irregular concupiscence; the principle of the latter is a divine saith, and a just and rea­sonable love. The one consisted in a vicious fruition of the flesh, and of the earth; the other is a sweet, and a legitimate possessing of the Spirit, and of Heaven. And as the former was mortal, and perishing, no less than the flesh, and the earth, from which it drew its nutriment: so the other is incorruptible, and eternal, according to the nature of the Spirit that quickens it, and of Hea­ven, that maintains it. The fruits of the former were sin, and shame, and dam­nation. The fruits of the latter are righteousness, honour, joy, and immortali­ty. That first life therefore, to say true, was a death rather than a life, being such, as after a short and feaverish agitation could not terminate but in eternal sufferings. And this other, on the contrary, is alone truly worthy of the name of life, which name also the Scripture does oft-times purely, and absolutely give it; [...] Joh. 5. as when it saith, that He that hath the Son, hath life; and He that hath not the Son, hath not life; and that He that believeth in the Son, is passed from death to life.

But then, you will say, since we do believe, how is it that the Apostle says, our life is hid with CHRIST in GOD, as if it were not in our selves? Dear Bre­thren, I answer; it is very certain, that the LORD JESUS doth even at pre­sent, give all His true members, the seminals and principles of this blessed life; the which He casteth into their hearts by His Gospel; and that He preserveth, augmenteth, and fortifyeth them there gradually by the vertue of His Spirit, and by the usage of His Word, His Sacraments, and his Disciplines; unto the making them bring forth the excellent fruits of charity, and sanctity. By rea­son of these beginnings, and of the sure title, they bring them to the plenitude [Page 17]and perfection of that life, they are said in Scripture to live, and to have eter­nal life at present: even as we attribute to a plant the name and life of the kind which it is of, when it hath once taken root, and thrust forth some bud, and verdure, though it hath not yet its whole extent, and perfection. Yet it must be acknowledged too, that the compleat form of this life, which consists in perfect sanctity, rob'd with glorious immortality, resembling that, which JESUS CHRIST our elder brother, brought up out of His s [...]pulchre, at His rising again, and carried into Heaven with Him forty daies after, will not be communicated to us, but in the world to come. For here below, as you know, both our knowledge is imperfect, and our sanctity infirm, as the Apostle saith else-where, declaring, that now we see but in a as glass darkly; 1 Cor. 13.1 [...] Phil. 3.12. and that we have not yet apprehended, nor are already perfect. By reason whereof he compares our condition here below, to childhood, during which, there is imperfection in our thoughts, words, and judgements. Whereas in that other blessed world, 1 Cor. 13.11. we shall see face to face, and know as we have been known, and all that is in part being done away, we shall be at the highest pitch of perfection, and in the full vi­gour of a truly mature age. Withal, this body, which makes up a part of our being, is yet subject to the laws of natural life, nor can it be sustained but by the use of terrene, and corruptible elements, and by the low, and vile functi­ons of eating, and drinking, and sleeping. Whereas that divine life, which we have in JESUS CHRIST, is freed from all these infirmities, requiring a coe­lestial, and in some sort, spiritual body; which is conserved by the sole ver­tue of the quickening spirit, without needing the commerce of any earthy, and perishing things. Whence it does appear, that to speak properly, and exact­ly, we shall not have this blessed life, till after the last resurrection. We now have but title to it, and the first buddings, the rudiments, and initials of it; which is the thing the Apostle excellently signifies, when speaking of Himself, and of all the faithful, he saith, that we have the first-fruits of the Spirit; Rom. 8.22. that is, as it were the first lineaments of this divine and spiritual nature, whereof the LORD hath made us partakers, to use St. Peter's words. 2 Pet. 1.4.

Wherefore St. Paul here doth at once very truly, and very admirably well say, that our life (that is, the life we have by JESUS CHRIST) is, for the pre­sent, hid with CHRIST in GOD: because the Father doth yet keep it in His hand, reserving the full displaying of it in us unto the time He hath fore-or­dained in His counsel. Untill then it doth not appear; but abideth hidden in GOD, as a sure and certain effect, in its true and immutable cause. The world sees it not in us, and the first-fruits of it we already have, are to it so unknown, that far from believing, we have any life more excellent than its own, it accounts us on the contrary, the miserablest, and despicablest creatures of the earth, and doth think our life to be foolishness, and meer frensie, and judgeth that the end thereof will be without honour, as the Author of the Book of Wisdom well saith. And in truth, Wisd. 5 3 GOD doth most frequently put this heavenly treasure in earthen vessels, and chooseth for this blessed life per­sons weak, and contemptible, and such as are of no consideration among the men of the World; as St. Paul expresly observes; neither is there in them, 1 Cor. 1.26, 27. Isa. 53.2. any more than was sometime in their head, either form, or comelyness, or any thing that should induce those that see them, to desire them. Whereto may be added the afflictions that do extremely disfigure them, and darken that little lustre which they have. Aimd these meanesses and infirmities, it is hard to discern any one ray of that glory they are destinated to. Themselves, in their great tentations, enter into doubt of it. And when the spirit that quickens them, doth for their consolation discover the perfections and wonders of their future life most clearly, and with the greatest evidence; so it is, that notwith­standing this, that which they see, and taste of it, is so small a matter, in comparison of what they shall have in the end, that it might well be said, their life is hidden in reference to themselves. And thus St. 1 Joh. 3.2. John informeth us. Beloved, (saith he) we are now children of GOD, but it doth not yet appear what we shall be.

But we may not forget what the Apostle here adds, to wit, that our life is hid in GOD with CHRIST; whereby he signifies two things; first, that CHRIST is yet at present in some sort, and in some sense hidden; to wit, in regard of the glory of His person. For though His Salvation, and His dominion have been discovered by His Gospel, unto every creature, both Jews and Gentiles; yet having withdrawn His up-risen, and glorified humane nature up to Heaven, into the Sanctuary, and He from thence governing His kingdom, by the secret motions of His spirit; His person remaineth hidden from the eyes of the World; this great veil of the Heavens, which on all sides environeth the Sanctuary, into which He is entred, hindring us from seeing His glory, how sparkling and radiant soever it be. Secondly, the Apostle signifieth by these words, that our life is properly, and directly in CHRIST; that he is the source, and the cause of it; and that two manner of waies; the one in that He merited it for us by His sufferings; the other, in that He produced, and formed it in us by His Spirit; by reason whereof He is called, the Author, and the Prince of life; and St. John saith, Joh. 1.4. that life is in Him. Then again, our life is in CHRIST, as in its original pattern, wherein at present doth exist the true and perfect form of that sanctity, glory, perfection, and immortality, in which the life we shall be invested with, consisteth. Wherefore He is termed our elder brother, our prin­ciple, or beginning, and our first-fruits, as we have said at the entrance of this discourse. From whence there redoundeth unto us a great, and a firm conso­lation, against all the tempests of the present World; when we consider, that how sad and frightful soever at times our undoing is, yet we live in GOD, and in His CHRIST. CHRIST is the sacred, and inviolable stock that beareth us, in which the sap of our life is perfectly safe, above the rigors of winter, and ardors of summer, and all other perils that menace us. GOD is faithful, and CHRIST is living, and it is not possible, that either the one should de­ny Himself, or the other dye. Since then the Father is the depositary, and the Son the stock of our life, let us make sure account, that though we feel it but feebly, and faintly in our selves, yet we have it, and possess it, and shall eter­nally have it, so as nothing shall be ever able to extinguish it. Let this sweet hope sustain us, and cause us to wait patiently for the term of that full, and en­tire manifestation, which the Apostle in the sequel promiseth us, When CHRIST your life shall appear, then (saith he) you also shall appear in glory.

His calling CHRIST our life, is a brave expression, full of force and em­phasis: sutable to that, we read in Jeremy, where speaking of the LORD's anointed, Lam. 4.20. he calleth him the breath of our nostrils; to signifie, that it is upon him our whole life dependeth, and that (if we may so say) it is by his sacred mouth we draw our breath. Thus the Apostle's saying here, that CHRIST is our life, doth not simply signifie, that He is the cause and author of our life; but that it fully and wholly dependeth upon Him; that without Him, and separate from Him, we have not a drop, nor spark of life; and that it is in Him alone, we have all the being, all the moving, and all the feeling, that respects the life of Heaven. In very deed it is He that hath merited it for us, by His death. It is He that hath brought it to light, by His Gospel. It's He hath shewed us a most accomplish'd pattern of it in His person, at His is­suing out of His sepulchre. It's He that hath given us the first-fruits of it by His word, and Spirit; and conserveth, and increaseth them in us, by His bene­diction. It is He that keeps the fulness of it for us, in His treasury on high, as being the true Father of eternity; And lastly, it is He, that taking this glo­rious life out of His heavenly cabinet one day, will put it on us with His own hand. Besides, we do possess neither the beginnings, nor the perfection of it, but in Him, and by the benefit of our communion with Him; in that we are members, and branches of His, which cannot live but united with their head, and incorporated in their vine.

The Apostle therefore saith, that when this soveraign, and only author of our life shall appear, then we also shall appear in glory. He hath appeared once al­ready; but in the flesh, as the Apostle sayes; GOD was manifested in the flesh. [Page 19]He shall appear again a second time; but in glory. It's this second appearing he doth mean, when the LORD JESUS descending from the Heavens, with the host of His Angels, and seating Himself on a judicial Throne, shall openly shew to all the creatures of the World, His Glory, and Godhead, which the Heavens that contain his flesh on high, and the weaknesses that cover His my­stical body here below, do now hide from the earth, as we lately said. Then (saith the Apostle) shall you also appear with Him in Glory. At the coming of this sweet, and happy season, you, as plants in the spring, shall receive your life; which from that sacred stock, wherein it is now conserved, shall be diffused into you, and into all the other branches of this vine of GOD, and crown you at an instant with its eternal verdure. The glory whereof he speaks, doth sig­nifie the light, the perfections, the wonders, and the pomp of blissful life; per­fect knowledge of GOD, love, and sanctity, and joy; the immortality of our bodies, their beauty, their brightness, their strength, and impassibility; and in fine, all the pieces of that infinite good, the grandeur, and excellency whereof, we shall never distinctly comprehend, untill the time that we possess it. We shall then appear in this glory, first because, beside the first-fruits of it, which we have, JESUS CHRIST shall give us the fulness of it, which we have not; this un­doubtedly, the greatest, and most illustrious part of His glory, which now re­maineth hidden in Him, being then to be shed abroad upon us. Secondly, be­cause the World, which now despiseth, and treads us under foot, shall then see us in this glorious estate. And as CHRIST, our head, shall be seen with astonish­ment by those that sometime pierced Him; so they, that now outrage His mem­bers, shall then see them in their glory, and be constrained to change their opi­nion, and to acknowledge those for children of GOD, and Saints of His, whom in the present World they do deride, and make by-words of, Wisd. [...].3. as saith the Book of Wisdome.

Thus you see, Beloved Brethren, what kind of life it is, which JESUS CHRIST doth promise, and communicate unto His faithful ones; to wit, the fruit of our faith, and of that divine food which we have taken this morning; the life of Angels; the crown of Saints; a super-eminent and eternal felicity in conjuncti­on with a super-eminent and immortal glory; It's the rich treasury, the living and inexhaustible spring of our consolation and sanctification. Judge, I beseech you, what manner of persons they should be, that have so high, and so divine an hope; and if it be not reasonable, we should withdraw our thoughts and our affections from the earth, to elevate them unto Heaven, since it is there our life is, and thence that we expect our chief happiness. Christian, are you not asham'd to long for earth, you that have title for Heaven? to labour for the meat that perisheth, you that are destinated to a life which perisheth not? to run after shadows, you that, in JESUS CHRIST, have the substance of true, and solid happiness? How much more generous and constant are the children of this generation in their vanity? Those of them that are of noble extraction, and especially they that are brought up in hope of a Crown, would not for any thing have a mechanick trade, or foul themselves in sordid actions; and even nations there are, among whom they totally refrain from commerce with other men, and account themselves defiled, and profaned, by having but touched a plebeian. And you, that are the issue of Heaven, a child of the most High, a brother of His Angels, and an Heir of His kingdom; you, that are bred up with divine manna, in the hope of an heavenly life, and an immortal crown; how have you the heart to grope in the mud, and heap up dung? to inter­mix with the miserablest bond-men of the earth, and the profanest workers of iniquity? A King's son heretofore refused to contend in the publick games, be­cause he saw no Kings do it. Christian, remember the dignity of your name: separate your self from the exercises and divertisements of the people of the world. Leave them the earth, out of which they come, and unto which they shall return. Enter not into so ignoble and fordid a race, in which you see none run but children of the earth, the race of Mammon, and the brood of vi­pers, and serpents. Purifie your hearts, and your bodies; let it never betide [Page 20]you to defile them with base and terrene either thoughts or actions. Say not, what shall we eat? what shall we drink? wherewithal shall we be clothed? These are the thoughts and cares of bond-men. These are the discourses of Pagans. This is all they seek. You, that are Christians, and whose life is hid in JESUS CHRIST, seek His kingdom, and His righteousness. Let this be your ambition, and all the passion of your souls. Let this divine life, and the glory wherewith it will one day crown you, in the fight of Heaven and earth, be night and day the object of your thoughts. Take it away even at the present, with an holy impatiency. Begin betimes to live, as you shall live eternally. Let the contem­plating of GOD, let the love of His beauties, let the meditating of His myste­ries, let the considering of, and a conversing with His CHRIST, be your employ­ment, and your refreshment in the present World. Sanctifie this earth, during the time you tarry on it, and change it, as much as may be, into Heaven, adorning it with an Angelick life and conversation. This is the way to make sure your crown. For it will not be given in Heaven, but to those that have desired and sought it in the time of their abode on earth. None shall reap eternal life, but they that have sowed to the Spirit. No man shall have fruition above, but he that hath hoped here below; and no man hopeth here below, but he that cleanseth himself from the filth of vices. He that hath this hope in JESƲS CHRIST purifieth him­self, saith St. John. Represent incessantly unto your selves, this glorious coming of the Son of GOD. Consider, that He will not long delay. Yet as little a while as may be, and he that should come, will come. Consider that He will come on the sudden, as lightning, which in an instant shines out from the clouds, and as the thief, that comes at the point of time he was least looked for. How much will our confusion be, if He should surprise us, in the disorder of our worldly affe­ctions, and occupations? But GOD forbid that this should betide us. He hath waited sufficiently for us. Let us employ that little time which is left us, with so much the more care, the less we have had for that which is past. Let us watch, let us pray, let us be doing. Let us work out our salvation with fear and tremb­ling. Let us lead lives worthy of the name of Christians, which we bear; wor­thy of the Master whom we serve, and of the food He hath given us, and of the love He hath born us, and of the glory He keeps for us, cleansing our selves from all filthiness of flesh and spirit, and waiting with an holy joy, and setled patience, for the revelation of this great GOD, and Saviour, to His Glory, and our Salvation. Amen.

THE THIRTY FOURTH SERMON ON COLOSSIANS.

DEAR Brethren; In all the designs of our lives, the End is the principle that moveth us to act, and the rule of our actions. The fair aspect it gives us, is the thing that inslameth our hearts, and kindleth in them the desire of possessing it; which thereupon a­wakeneth the powers of our souls, and causeth each of them to employ what ability and industry they have, in the pursuit; the understanding, its light to find out, and make a due choice of means, fit to conduct us in it; the will, and affections, and other faculties of our nature, which depend upon them, their motions to get these means, and set them on work. All this is done, as you know, and experiment it daily, only to attain that End, we have proposed to our selves. The ends which men aim at, are infinitely dif­ferent, and oftentimes even contrary to one another; and consequently their courses very different also; as if some went East, and others West; or some took their way Southward, and others their march Northward. Yet notwithstanding such diversity of intentions, and prosecutions, they are all incited, and led on in the self-same manner; there being not one of them, but the desire of some end he loveth, hath seized, and swayed unto action, and at length induced to take the course he steers, according to the passion he hath for the attainment of it, and the judgement his understanding makes of means proper to bring him to it. The end therefore being the first spring that setteth us a going, the principle of our motions, and as it were, the North of our course, the guide and measure of our actions; You see, My Brethren, that it infinitely concern­eth us to take it right, and having once taken it, to have it continually be­fore our eyes, for the referring, and addressing of all our travails to the same. Wherefore our LORD condemns those, as unadvised, and injudicious persons, who enterprise a design without having first duly considered it; without having [Page 22]sate down, and taken their counters in hand, and exactly calculated all the cost; that is, without having maturely, and composedly examin'd what the thing is which they desire, and what abilities they have to compass it; as that ridicu­lous builder, who laid the foundation of a Tower, and was then constrained to give over, not having wherewithal to finish it. For this reason also the Masters of Moral Philosophy, that they might rightly form their scholars to it, have been wont to set before their eyes the felicity of man, that is, his End, for the enkindling a love and desire of it in their hearts, and then they pro­pose to them the means that are to be used to attain it.

Such is the method that the holy Apostle hath followed in this part of his divine discourse which we are explicating to you. He shewed us at the entrance, Heaven, and JESUS CHRIST, who reigneth there, sitting at the right-hand of His Father; together with that life, and immortality, and glory, which He keeps for, and promiseth to His faithful ones. This is the end we should tend unto. Seek (said He) the things which are in Heaven; and I perswade my self, there is not a man so stupid, and savage, but an object so good, and so desirable, does make impression upon, and possess with love of it, and a secret passion to obtain it. Now, though the splendor of so noble, and so sublime an happiness, should as soon as it appears, put out all that fallacious appear­ance of the things of the earth, wherein the children of this world do vainly seek their good, and which they foolishly take for the end of their lives; yet the Apostle, to preserve us from this error, and fully inform us of our true end, hath further expresly advised us, not to place it in things here below. Mind not the things (saith he) which are upon the earth. Having therefore each of you setled this divine end of your lives in his heart, according to the Apo­stles doctrine, look at it continually. Let it be night and day before your eyes. This thought alone, is capable to direct all your steps; to govern all your acti­ons; to purifie your souls; to render you invincible against all your enemies; to conserve the peace, and the joy of GOD in you, and maintain His con­solations in you, amid the greatest storms. Yet this doth not satisfie our A­postle. He, not content with having mark'd out our aim to us, and shewed in general what we ought to decline, doth particularize us the means we are to use, for arriving one day at that blessed Heaven, whither he had elevated our hearts. He discovers to us, and tells us, one by one, the shelves, and dan­gerous passages of our course, and finally, goes over the most part of our du­ties in the conduct of this grand design. He begins with vices of the flesh, and of the earth; the two pernicious pests of all, and most contrary to the design, which, by the grace of GOD, we are entred on. The Apostle there­fore commands us, to make mortal war upon them, and to fight, to weaken, to kill, and to destroy without pity, all that we shall perceive in our selves, to bear any affection or inclination to them. Mortifie therefore (saith he) your members which are upon the earth, &c. The LORD please to bless now the voice of His Apostle, and sink these words, which Himself sometime inspired, so deep into our fouls, that they may be at this time, effectual to our sanctification, eradicating those accursed passions out of our hearts, which cannot live, nor fructifie there, without dishonouring the Gospel, and depriving us of that hea­venly life, to which we aspire. The speech, as you see, contains two parts; the first of which commands us in general, to mortifie our members which are upon the earth. The other represents unto us in particular, some of these mem­bers of our old man, which we are to mortifie; to wit, fornication, unclean­ness, inordinate appetite, evil concupiscence, and covetousness, which (saith he) is idolatry. These are the two heads, which, the grace of GOD assisting, we will consider in this action: first, the Apostle's general exhortation; and then in the second place, the vices, which he doth by name, and expresly give us order to mortifie.

As to the general exhortation, it is conceiv'd in these words, Mortifie there­fore your members which are on the earth; and to comprehend it aright, we must consider the meaning of it, and the coherence. An understanding of the mean­ing [Page 23]of it, does depend upon that clause, your members which are upon the earth. For there is no one but sees, that this term, members, cannot signifie here, as it ordinarily doth, the parts of which our body is com [...]osed, the hands, the arms, the feet, and the like; and as St. Paul useth it [...] where, when he saith, Apply not your members to be instruments of iniquity unto sin. Rom. 6.13. If he had had this in­tention here, there would have been no need to add, as he doth, that these members are upon the earth, every one plainly seeing it. Besides, what he saith in the sequel, doth necessarily exclude this sense. For he puts uncleanness, and covetousness in the rank of those members which he orders us to mortifie; things, that are not parts of our bodies, whereof neither the being, nor name, doth any way suit with them: but indeed, vices of our souls, in which they properly reside, and whence they spread forth themselves over our whole na­ture; defiling, and dishonouring it divers waies. This addition leaves us no doubt at all, but that these vices, and others like them, together with all fil­thy and shameful habitudes, from whence bad actions proceed, (which he else­where calls, the deeds of the body, and works of the flesh) are directly, and pre­cisely those members, the mortifying whereof he commands us.

But (you will say) how, and why doth he call them our members, seeing they are not the parts of our nature, which are all good, and created of GOD, but rather the maladies, the leprosies, and the pests of our nature; supervening from without, by the venomous breath of the old Serpent, and his contagious commerce? things that deprave, and blast, eat out, and consume our being, so far are they from accomodating it, or adorning it, or affording it either the benefit or the beauty, which the body doth derive from that diversity of mem­bers, wherewith it is so admirably furnished? I answer, that this is very true; and that vices being the poison and ruine of our true being, they cannot be properly called members of it; it being evident, that a disease is nothing less than one of the members of the body, which it afflicteth. Yet this for all that hinders not, but the Apostle might, upon some other account, use this simi­litude, and compare the vices of humane nature, in the state it now is, unto the divers members that constitute our body. And for the right understand­ing of it, you may please to remember, that it is a form of speaking very common in all languages, to compare those things unto a body, which are made up of an accumulation, or collection of many parts, indeed different, but nevertheless knit together in some order, and having some sequel and depen­dance of some upon the rest among them; whence it comes that we say, the body of an Estate, of an Army, of a Town, of a Family. An whole, where­in is no distinction of parts, is called a mass: one, in which some distinction is to be be observed, is termed a body. Thence it comes, that the Apostle compares that heap of vices, and ill inclinations, which existing now in all men from their birth, goes on growing, and gathering strength with age, he compares it, I say, to, and gives it the name of a body; as you may remem­ber you heard him speak in the precedent chapter; where he saith, that by our regeneration in JESUS CHRIST, we have put off the body of the sins of the flesh. This same body of our vices, is also often compared to an entire per­son, and called as you know, the old man, or the old Adam. For first, it is not one vice alone; it's a vast multitude of them; a mass of horrors; an hy­dra of evils; a mixture of many poisons; an heap of an infinity of ordures; a complication of many maladies, that do all at once make spoyl of one and the same creature, and leave nothing sound nor whole in it, from the sole of the foot to the crown of the head, (to speak with the Prophets) but cover it all over with wounds, and bruises, with putrified and inveterate sores. Then again, these maladies, though all pernicious and mortal, are yet different among them­selves; there's infidelity, superstition, distrust, hatred, or contempt both of GOD and our neighbour, love of the flesh, and the earth, pride, cruelty, sloth, lux­ury, intemperance, avarice, and a thousand such others. For who can so much as name them all? And though the confusion, that alwaies necessarily follows error and vice, be, to say true, very great among them; nevertheless, there is [Page 24]some kind of order and sequacity to be observed in them. For whereas it is knowledge that should move, and guide our nature; here it is ignorance that governeth this troop [...]monsters. Blindness is their guide, and error their di­rector. And whereas, in the due constitution of man, the will follows the light of the understanding: here the will followeth its darkness, and embra­ceth those phantasms, which the phrensie of its leader takes for real, and solid things. And as in the diseases of the body, what disorder soever there be, a certain order and regularity is nevertheless to be seen in their beginnings, their progress, and increases, nothing coming to pass in them without cause: so is it in the sicknesses of the soul; they have their accesses, their inflammations, their returns, and their periods: that though there be nothing but a perpetu­al disorder, which displaceth every thing, and overturns all: yet all hath its certain causes. It's therefore with a great deal of reason, and elegance, that the Apostle compares this strange convention of so many evils, which are so divers, and do all work with some sequel and dependance unto a body; and each of those vices, of which it is composed, as covetousness, fornication, and the like, unto the members of a body.

He calleth them, our members; because that old man, which is made up of them, is wholly ours, and does invest all the principles of our life, from their root, and invelope them, and mingle so deeply with them, that it all, in a sort, is nothing but corruption, and malady; this venome infecting all the actions, and all the motions of our nature, its understanding, its affections, and passions, together with the thoughts, words, and actions which flow from them; so that as our animal and natural life consisteth in the exercising of our members, and in their actions; in like manner, our moral life is all of it no­thing, but a continual exercising of these vices, and of the sins they produce; as is to be clearly seen, if you consider the lives of profane and unregenerate persons; For they are nought else, but a continual exercise of vices, of ambi­tion, of vanity, of covetousness, of luxury and sensuality, as they are addicted more or less to the one, or the other of these sins; the perpetual running of a foul and muddy stream, which a corrupted spring doth daily thrust forth, that you cannot observe so much as one of its swellings or rollings exempt from its filthiness. And this may suffice for comprehending the reason why the Apostle calls these parts of the old man our members. For as to that considera­tion which some do propose in this matter, namely, that the members of our bodies having been created of GOD, they are not ours, but in regard of use, and not in regard of their original; whereas the members of the old man are ours, all manner of waies, having been made and formed in us, by our own fault and naughtiness, and not by the hand of GOD, who created man upright, and pure; man distorting, and depraving himself: this conceit, I say, seems to me more subtil than solid. For though the matter of it be very true, yet it is so wide from the Apostles design in this place, that there is little likelyhood he thought upon it, when he called the vices here of our corrupt nature, our members. Without doubt he so doth, only because it is in the exercising and acting of these vices, that the carnal life of men doth con­sist.

For the rest, if you remember what we said upon the precedent Text, of the death of the old man in us, you will not think it strange, that the Apo­stle, after having said that we are dead, does not yet forbear to exhort us to mor­tifie the members of this same life, which we have put off in JESUS CHRIST. For our being dead in this respect, doth not import, that the life of the flesh is entirely, and absolutely extinct in us; (this will not be effected, untill we shall quit it, at our leaving of the earth, and put on coelestial, and spiritual bo­dies at the day of the resurrection;) but the Scripture doth thus speak, first, because JESUS CHRIST hath, by His death, His resurrection, and His ascen­sion into Heaven, destroyed, and abolished all the causes that gave nutriment and sustenance to the life of the old man; and secondly, because the old man [...] receiv'd his deaths wound in each of us by the faith, that ingrafted, and [Page 25]incorporated us into JESUS CHRIST; so as if we persevere, it is not possible that he should recover. But this death of His, as we said, doth not arrive all at once. It's executed by little and little; and the exercise of a believer, du­ring his stay here below, is to busie himself incessantly about it, daily to weaken and wound that flesh of his, which is already nailed to the cross of his LORD; to entinguish by little and little all the life it hath remaining; that is, to mor­tifie his members, as the Apostle here speaks. In this sense, you see, these two conceptions are so far from having ought that's contrary, or incom­patible in them; that quite otherwise, the one doth evidently and necessarily follow from the other. For since we are dead in JESUS CHRIST; since the arrest of the death of our old man is past; since JESUS CHRIST hath done on His part, all that was necessary to execute it; since this flesh condemn'd, is already fastened to His cross; it is evident, that it ought to live no longer; and that by consequent, each of us should incessantly bestirr our selves, to put it to death, by mortifying its members, beating down, and weakening their vi­gour; driving deep into them our Saviour's nails, and thorns, untill they be effectually reduced unto that state of death, unto which they were condemned, having no more either motion, or sentiment, or force, or life at all in us. Lo, My Brethren, the thing the Apostle means by these words, mortifie your mem­bers. To say it in a word, he would have us weaken, and extinguish the vi­ces of our old man, and put them in such a state of death, as hath no more strength, nor vigour, nor stirring.

But as this holy man's whole language is full of profound wisdome, I am of opinion, he thus speaks, to give a further blow to those seducers, whose error he had been refuting in the fore-going chapter; These men, to recommend their disciplines, gave out, that they did not at all spare the body; that they had no regard to the satiating of the flesh; that they oppos'd its pleasures, and humbled, and mortified it. And you know, that this is at this very day, the language of those votaries, who place Christianity in such exercises. They speak of nothing but their mortifications. St. Paul therefore doth here correct the vain conceits of this error, and sheweth us what true mortification is, and that that is worthy of the study and exercise of the faithful. It is (saith he) the members of the old man, we are to mortifie, and not those of the body; It is vices; It's fornication, and covetousness, and pride, that we must quell, and kill with blows, and not our body. And as one of the Prophets sometime said to the superstitious of his age, who fasted, and afflicted themselves, and rent their clothes: Rend your hearts, and not your garments: Joel 2.13. in like manner the Apostle here opposeth the internal mortification of sins, as only necessary, and truly worthy of a Christian, unto the external mortification of the body, unto which error did, and still doth tye up its self. For in truth, to what purpose is it, to beat a man's breast, and rend his back, while sin mean time reigneth in his heart? To what purpose is it, to afflict the members of this bo­dy, while the members of the old man are left sound, and whole? to stretch out the one upon the ground, and lye in ashes, while the others are in plea­sure? It is not by an hair-cloth, nor a whip, that vices are subdued. These things incommodate the body; but do not, sure, amend the soul. They hum­ble the out-side; they hurt not within: But leave the old man there at full liberty, with his thoughts, and lusts. And it is not without reason the Apo­stle advertiseth us else-where, that bodily exercise profits little. 1 Tim. 4.8. Experience hath justified his words; the lives of those that addict themselves to such exercises, being no better, yea, sometimes worse than the lives of others. And it is not long ago, The Jesuit Te­tavius, l. 5 c. 3. de la penit, publique. since Truth drew this confession from the penn of one of our great­est adversaries, that such exercises do many times much hurt even mens spiri­tual advancement, because of a secret opinionativeness and pride, which they be­get, and feed in some spirits, who become arrogant and haughty upon them, and take occasion from them, to contemn those that lead a more moderated life. The Apostle therefore would have us, instead of these childish, and poor­ly profitable exercises, to lay our our labour upon the mortifying of the mem­bers of the old man, that is, our [...].

And it is to the same intention of his, that I referr what he addeth, name­ly, that these members are upon the heart: which is a thing excellently no­ted, what way soever you consider it. For first, these vices are all upon the earth, if you respect either their rise, or their business, or lastly, their end and desires. It's clear, they all spring up out of the earth, from admiration, and coveting of earthly things; they all creep on the earth, in its excrements, or in its fruits, and rise no higher than its fumes and vapours; wretchedly cleave­ing to these sordid vanities, which they feel to fleet away, and perish between their hands while they gripe them, and are enjoying them. Where is cove­tousness? Where is luxury? Where is gluttony, and ambition? What seek they for? What desire they? For what do they toil themselves? Sure, you plainly see, that the earth is their only element; that the metal which the one de­sires, and the flesh which the other longeth for, and the messes that the third breaths after, and the vanities; that are the passion of the latter; I say, you plainly see, that all this is but earth, or fruits, and productions of the earth. They are then, to say true, these members of the old man, that fasten us to the earth, and not the members of this body; it is sin, and not simply this flesh. For, as to our body, it needs but a little, for its conversation, during that little time we pass here below, whereas the desires of vice are infinite. Whence it follows, according to the Apostle's conception, that it is vice we are to mortifie, and not the body: the members of the old man, and not those of the body. Then again, if you consider the place destinated to be the abode of the one, and the other nature, you will further see, that the mem­bers of the old man, that is, vices, are not, but upon the earth. It's there they make their spoyl, and exercise all their tyranny; there they live, there they dye, there they rot, unprofitably consuming themselves in their own wretched filthinesse. They have no place in Heaven, where enters nothing but what is pure; where perfect sanctity liveth, and reigneth eternally, crowned with immortal glory. But the members of our bodies, which superstition fa­stens ou [...] and ridiculously afflicts, though they also be for present on the earth, and have need of its elements, yet they shall not remain there alwaies. They shall be one day lifted up into the Heavens, and enter into the Sanctuary of GOD, and live on His manna, and partake of the fruits of the coelestial tree of life.

Knowing now the meaning of this exhortation of the Apostle's, you may easily of your selves, without my saying any thing of it, comprehend the con­nexion it hath with the precedent words, which imported, that we are dead, and that our life is hid with CHRIST in GOD, and that we shall one day appear with Him in glory. For since we be dead to the world, and called to the hope and the fruition of an heavenly life, which is hidden on high in JESUS CHRIST, and shall be one day manifested, and given to each one of us: who sees not, that all this doth most strictly oblige us to draw off all our af­fections from the earth? and to cut all the ties that fasten us unto it? that is, to mortifie our members which are on the earth, all the vices that engage us, and ensnare us in the things of the earth.

It remaineth, that we consider the vices, or members of the old man, which the Apostle does particularly name, and expresly injoyn us to mortifie; He nameth five in all; fornication, uncleanness, inordinate appetite, evil concupi­scence, and covetousness. I conceive that the four first are related to one and the same head, and be but divers branches of one and the same stock, to wit, luxury, or sensuality. Fornication is the principal species of them, the disor­ders whereof are so evident, and so well known, that no one can be ignorant of the nature of it. Uncleannesse comprehendeth all the other ordures and pollutions that are contrary to the chastity and honesty of our bodies; as in­cests, violations, and those other abominable furies of carnal passions, which transgress even the laws of nature, as corrupt as it is. The word, which we have translated inordinate appetite, doth signifie literally, perturbation, or pas­sion, in the original tongue. But it is frequently used, to express the passion [Page 27]of lubrieity, and the filthy disposition of a voluptuous, and esseminate heart, that easily receives the impression of all lascivious objects, and abandons its self to these kind of pleasures, and runs out, and pours forth its self, in a sort, entirely to them. Evil concupiscence, which the Apostle addeth in the fourth place, is the source, or the root of all the vices of this sort. For though concupiscence be often taken in general, for all irregular appetites, and desires, whatever the objects are, to which they are unduly carried; yet it sometimes signifies those in particular, which respect the pleasures of the flesh, and we of­ten use the word concupiscence, in this sense in our vulgar language. Never­theless, I grant, that in this place it may be taken in a larger extent, as impor­ting inordinate coveting either of pleasures, or of profits, and riches; because the Apostle speaks here of covetousness also, and not of sensuality alone. He calls this concupiscence evil, to distinguish it from that; which keeping within its just bounds, desireth things lawful, in a due manner and measure.

The last of the vices here touched by the Apostle, is Covetousnesse, a vice no less known than the fore-going. Only, notable is the elogium he gives it, in saying, Covetousness, which is idolatry. For this title surpriseth us, every one well knowing, that idolatry, and covetousness are, to speak properly, two differ­ent sins; the first directly respecting religion, and the service of the Deity, when men adore a thing, which is not the true GOD, and render it those re­ligious honours which belong to none but GOD; whereas covetousness is a moral sin, that consists in an excessive, and immoderate adhesion to the goods of this world; makes men get them, and possess them amiss, and contrary to the laws of justice, and reason. These two things therefore being so differ­ent, why saith St. Paul, that covetousness is idolatry? Dear Brethren; I an­swer, that he was in no wise ignorant of this; nor did he intend in this place, to confound these two sins, which in divers other places he does most expresly discriminate, and distinguish, as particularly there, where making a list of the principal sinners, that shall not inherit the kingdom of GOD, he sets down the idolater, and the covetous severally, and each of them in his rank. But aiming here, in passing to brand, and blast this vice, for the giving of us a just horror at it, that we might not account it, as the greater part of men do, a light matter, and a lowness, and weakness of spirit, rather than a crime; he qualifies it with the elogium of idolatry, improperly, (I grant) and figurative­ly, but very fitly for the discovering of its venoum to us. And it is not here alone that he hath done it. He brands this vice after the same manner again, in the Epistle to the Ephesians, where speaking of the covetous, he adds the very same thing, and says, who is an idolater. You know (saith he) that no fornicator, nor unclean person, nor covetous, who is an idolater, hath any inheri­tance in the kingdom of CHRIST, and of GOD. Now this proposition, that covetousnesse is idolatry, may be pertinently resolved two manner of waies: First, by taking it, as signifying simply, that it is an abominable thing. For inasmuch as there was nothing in all the horrors of Paganism, that was more severely prohibited of GOD, nor more hated or abhorred among the Jews, than idolatry; thence it comes, that they gave this name to every thing which they would detest; and I perceive, that even to this day, this form of expression is common among them, and when they would signifie, that a thing is abo­minable, they frequently say, It's an idol, or it is idolatry; so that we need not wonder, if St. Paul, who followeth all the idioms and terms of the Jews language, hath said here, in a like sense, that covetousnesse is idolatry, to sig­nifie, that it's an horrible and detestable vice. We meet with a like expression, or rather indeed, the same, in Samuel, when the Prophet, to shew Saul how great the horror was, of the fault he had committed in not executing punctu­ally the thing GOD had commanded him, tells him, 1 Sam. 15.23. that to resist an order of the LORD's, is a sin of divination (that is, of witchcraft, or magick) and not to acquiesce in what He hath commanded, is a sin of idols, or images, that is, idolatry. There you see, by the names of the most abominable sins, witch­craft, and idolatry, he signifies the horridnesse of disobeying the voice of GOD; [Page 28]altogether, as the Apostle, in our Text, expresseth the horridnesse of avarice, I add in the second place, that though covetousnesse be not properly, and for­mally Idolatry, yet it hath so much resemblance with it, that there is scarce any other sin to which this name doth better agree. The idolater looks on his idols with profound veneration; so doth the covetous, on his goods and coin. The one shuts up his idols; so the other doth his. The one serves an image; and the other gold and silver; and when the idol is of either of these two metals, (as they not seldome are) they both serve the self-same thing, with this difference only, that the idolater serves it under one form, and one way figured; the covetous under another; The one offers incense, and sacrifices to his idol; the other immolates his heart and affections to his. Add hereto, that the covetous bears more love to the objects of his passion; and renders them more service than he doth to GOD; He puts his hope in gold, and saith to fine gold, Thou art my considence. And if you thoroughly examine his life, you will find, that he serves none but Mammon. Mammon is then his GOD; after the same manner, as the Apostle saith else-where, that the holly is the GOD of voluptuous men; whence follows, that it cannot be denied, but that he also is an idolater.

In fine, there are two things here to be yet heeded; The first is, that un­der the names of these five vices, fornication, uncleannesse, inordinate appetite, evil concupiscence, and covetousnesse, the Apostle signifies, not meerly the acts of these sins, which are also commonly called by the same names; but pro­perly, and precisely, the internal habits of them, as seated in the soul. For it's they properly, that are the members of the old man: the acts are but his effects and operations. His meaning therefore is, that we cut them up to the very root; that we, not only abstain from those vile actions unto which they sway such as they possesse; but that we mortifie, and extinguish them themselves, to the end that these accursed sources or evil being once dried up, our life may remain [...] and clean from all the ordures and filth of them. The other thing is, that we must not fancy, the Apostle meant to make here an exact enumeration of all the vices of the old man. He gives us but a small scant­ling of them; intending we should likewise mortifie all the rest, as gluttony, drunkennesse, and the like. For it would be no benefit to us to have cut off one of his members, if we let him live, in respect of others. His life is our death, and while he conserves it whole in any of his parts, we cannot be in safety. Let us labour therefore to extinguish it all. Eradicate all its lusts; represse all its stirrings; and smother all its sentiments. Let us make a mor­tal, and irreconcilable war upon this whole brood of monsters. Spare we not any one of them. Let us exterminate them all as an Anathema. Treating them, as the ancient Israelites sometime did the accursed nations of Canaan; and as the Psalmist would have the little children of Babilon treated, Psal. 137.9. desiring they might be dash'd against the stones. It's in this case only, that cruelty is laudable, and that a man may lay aside pity without blame. He that hath pity on the members of his old man, is cruel to himself; to spare them, is to destroy ones self; and to conserve them, is to betray our own salvation.

This then, My Brethren, is the mortification which the Apostle requireth of us. Neither he, nor any other of the Ministers of JESUS CHRIST, doth any where injoyn us to wear hair-cloth, or to disfigure our countenances with a multitude of fasts, and watchings, or to go barefoot, or to put on a cowl, or renounce the usage of any of the meats which GOD hath created for our service; much less to cover our selves with dung and filth, or to gore our selves all over with disciplines. Isa. 1.12. God will one day say to those, that amuse themselves in such mortifications, Who hath required this at your hands? and why have ye suffered so much in vain? Gal. 3.4. The only mortification he demands of us, is that of the old man: that we beat down our vices, and not that we rend our bodies; that we deface our passions, and not our countenances; that we renounce our lusts, and not His gifts. That we give the discipline to our manners, and not our shoulders. As for our selves, My Brethren, I acknow­ledge, [Page 29]that we have renounced the mortification of the superstitious; the misery is, we do not practise that which is our Saviours; though without it, no man can have part in Him, or His kingdom; as the Apostle intimates plainly enough here, where he doth not own any person for a member of CHRIST risen, who is not dead; and else-where he affirms in expresse terms; that they that are CHRIST's have crucified the flesh, with its affections and lusts. We amuse not our selves in bodily exercise. No; but neither do we more heed that of the spirit. We spare our hearts no less than our bodies; and do not treat the vices of the one, any whit more roughly than the skin of the other. Men see sufficiently by the actions of our lives, that the members of this old man, whom the cross of CHRIST hath condemned unto death, remaining very far from being dead, are scarce wounded in us; that they are not so much as scratch'd; that they live in us, in their full strength and vigour, and no more feel our Saviour's nails, and thorns, than if He had not died, or we not be­lieved in Him at all. Our adversaries are nor to seek how to charge it home upon us; and it is the only one of their arguments that puts us to confusion. We easily answer all their other reproaches. There's none but this, wherein our consciences enforce us to separate the cause of JESUS CHRIST, and of His Gospel, from our own. For if His truth were to be judged of, by the quality of our deportments, who could defend it, seeing the horrible disorder that generally appeareth in our lives? Let us consider only the two articles here touched by the Apostle, unchastity, and avarice. In conscience, is the one, and the other of these two passions, dead among us? Have they not as great a vogue, as among the men of the World? Is the modesty of youth, the honesty of marriage, is chastity, and temperance, better practised here than other-where? Doth the fordidnesse, and eagernesse of avarice less appear? Verily, (I am extremely asham'd to say it) all is alike; except that those without do confess, and discipline themselves, and macerate their flesh with some kind of fasts, and say their chappelet; whereby at least they shew some sense of their faultinesse, though they apply ineffectual, and ridiculous reme­dies of it. Whereas we, after committing the same faults, and dabling in the same filth, come to present our selves impudently here, without fearing GOD, or having shame of men. And if the voice of the LORD, that resoundeth in this place, do draw some sigh from us, at our going hence, we return every one to our vices, as pleasant, and as obstinate as ever.

GOD is so good, that He hath hitherto attended our repenting. But let us beware, lest our obduratenesse do change His patience into fury, and con­strain Him in the end, to punish such a refractory contempt of His word, and His favours; and avenge the affront we do His Gospel, by living so ill, in so fair, and so divine a light. Let us all descend into our selves. Let us exa­mine our carriage, and our consciences. Let each one interrogate himself; Come, my soul, after so many moneths, and years, that JESUS CHRIST hath so carefully instructed thee, what pains hast thou taken to conform thy self to Him; and to imprint the image of His death, and of His life, upon thy behaviour? Hast thou nailed thine old man to His cross? Hast thou mor­tified his members? Hast thou deprived them of that wretched vigour which they display with so much efficacy in the children of disobedience? Do they leave thee at rest? Or when they begin to trouble thee, hast thou the courage to resist them? Doth not avarice stretch out thine hand upon the goods of others? or doth it not with-hold the same from imparting of thine own un­to the poor? Hast thou not felt its vain sollicitudes, and fruitless melancholies? it's insatiable cupidity, and unbridled eagerness? and that impudence it hath to despise, and violate honesty, laws, and decency, for the satisfying its inordinate desires? But if avarice hath not importun'd thee, tell me, my soul, hath not the lust of the eyes, and the vanity of the flesh at one time or other insnared thee? Hath not this traiterous Dalila lulled thee asleep? Hast thou guarded the glory of that Nazareat to which GOD hath consecrated thee from her am­bushments? Brethren, let us thus catechize our souls daily, and about our other [Page 30]duties, as well as these? Let us not pardon them any thing. Judge we them righteously, and with inexorable severity? Chastise them for all their faults; and bringing them down at the feet of GOD, make them weep and grone in His presence. Let us reproach them with their ingratitudes, and set before their eyes the benefits of GOD, and the offences with which they have recom­pensed Him. Denounce we also His judgements on them, and the horror of His dreadful vengeance; and not give them over untill they have taken a full and firm resolution to return no more to their ingratitudes. Above all, Dear Brethren, let us make them hate and detest those two pests, which the Apo­stle hath to day so solemnly condemned to dye, to wit, luxury, and covetous­nesse. Let us execute his just sentence upon these two passions, and cause them to suffer that death which they so many waies deserve. For as to the first, it impudently profaneth a body, which belongs to JESUS CHRIST, was redeemed by His blood, washed with His heavenly water, fed with His flesh, and consecrated by His spirit. Rends it from the communion of that divine body, of which it is become a member, to change it into one of the mem­bers of Satan. Bereaves it of its glory, and despoils it of the greatest honour it had; and drawing it out of Heaven, whither GOD had called it, drags it into Hell. I know well, that men of the world flatter themselves, and exte­nuate this sin. And I am not ignorant, that there are people among our selves, who suffer themselves to be corrupted by these shameless sayings of the world. But why do we call our selves Christians, if we preferr the senti­ments of the world, or of our own flesh, before the judgements of GOD? St. Paul, beside what he saith of it here, protests aloud else-where, having spoken of adultery, Gal. 5.21. fornication, and uncleannesse, that they that commit such things, 1 Cor. 6.10. shall not inherit the kingdom of GOD: And again more formally else­where, Deceive not your selves, (saith he) neither fornicators, nor adulterers, nor the effeminate, shall inherit the kingdom of GOD. Renounce either St. Paul, or this error of the world. If you persist in it, the Apostle cryeth to you, that you deceive your selves; that is to say, instead of Heaven, which you in vain hope for, while you continue in this evil way, you shall in the end have hell for your portion, in the communion of devils, whose uncleannesse you love more than the purity of JESUS CHRIST, and of His Saints. Neither may you plead to us the furiousness of this passion. GOD hath provided for it, giving you an honest, and a lawful remedy of it, namely, Marriage. Why do ye not use it? But the love of libertinizing, and the fear of an ima­ginary yoke, and an ambitious humour, with-hold most men from thinking on it; who would willingly say, what the Doctors of Rome have not been asham'd to write concerning their Priests, even that marriage is a greater sin for them, than fornication; whereby they sufficiently declare, what opinion they have of this filth, since they preferr it before a thing which they rank among the Sa­craments. But the Epicurians among Pagans, and Monks among Christians, have cried down marriage as much as they could, through a mervaillous arti­fice of the enemy of our salvation; who rightly judged, that by this pernici­ous doctrine, he should involve a multitude of people in the vilinies of lux­ury, and consequently in damnation. But if this vice be pernicious, the other, which St. Paul condemneth here, is no less so. And his not being able to name it, without giving it the title of idolatry, doth evidently shew you, what indeed it is. Ye covetous, let this thunderbolt break the charms of your illu­sion. Judge what a vice yours is, since the Apostle calleth it idolatry; and thereupon conceiving a just horrour at it, renounce it for ever, and all those low thoughts, in which it busieth you; to become henceforth liberal, charitable, beneficent, communicative, rich in good works. Instead of these perishing goods, which are exposed to the hands of men, and the injuries of nature, labour to treasure up a foundation for the time to come; and to get together on high in the Heavens, those true, and immortal riches, which JESUS CHRIST, the Fa­ther of Eternity, doth there keep for us, and will one day give us, to enjoy the same for ever in supreme glory, with Himself, and all His Saints, So be it.

THE THIRTY FIFTH SERMON ON COLOSSIANS,

DEAR Brethren; If men had as great a measure of understand­ing, and generosity, as vertue hath of beauty and attra­ctiveness; there would need no more to induce them to love it, and embrace it; but a representing to them the image of it. This admirable object would quickly ravish their hearts, and in an instant kindle in them a sweet, and an everlasting flame of love, which would govern all the motions, and sentiments of their lives, and consuming in a short time, the vices, and the foolish, or unjust passions of their nature, fill their deportment with piety, honesty, and charity. One of those ancient sages of the world, whom they call Philosophers, did rightly ac­knowledge this truth, notwithstanding the darknesse of his Paganism; and said, that if we could see vertue naked, that is, as it is in its self, it would in­flame our souls with a marvellous love to it. For indeed, what is there fair­er, and more amiable than virtue? the true, and lively image of GOD, the supreme beauty of all beauties? the resemblance of Angels, the fairest of all creatures? the only jewel of reasonable nature? the light of our souls? the ornament of our bodies? the advantage of our being above that of animals? the end, and utmost perfection of the world? it's just, and legitimate gover­nesse? this vast universe having not been made, and formed, but that she might happily possesse it, governing, and keeping it under her holy, and divine laws? She sets all our affections in their true position, bowing them under the Crea­tor, and raising them above the creature. She reduceth all the faculties of our nature to their just symmetrie, subjecting our passions to the will, and our will to reason. Resting content with the love of GOD, and the hope of His glo­ry, she coveteth no unjust thing, and doth no person wrong, no, not in desire [Page 32]and thought; but loveth, and obligeth all men as much as she can, and sheds abroad continually upon them, the sweet and innocent rayes of her excellent light; remaining alwaies holy, and just, and honest without; alwaies calm; and peaceable, and happy within.

Who could look upon a thing so beautiful, without loving it? accordingly you may observe, that where there does appear at any heigth, for instance, up­on the throne of a nation, some image of it, though not fully to the lire, nor compleat, and every way entire, but only grosly drawn, and in many respects imperfect, yet it fails not to attract the eyes and hearts of the world forth­with. It proves the love and joy of the present generation; and the admi­ration of all posterity. Men bless it; heaven and earth delight in it; and the age that produced it, is glorious by it; one single example of this nature be­ing sufficient to adorn a whole countrey, and render the time wherein it flourished, for ever illustrious. What then would our ravishments be, if we beheld the true and accomplished effigies of it? in all its lively colours, without defect, and without imperfection? It's true, GOD hath pourtray'd it indeed to the life, in the tables of His Scriptures; But the eyes of our souls are so bad, that we never comprehend it, but very weakly; and again, our fordidnesse, and wretchlesnesse is so extreme, that commonly we do not love things according to their inherent beauty, and honesty; but according to the profit they afford us; and do likewise hate things, not so much for their deformity, and natural odiousnesse, as for the hurt that they may do us. This ignorance, and this mercenary humour, which is common to all men, is a cause that our Saviour contemeth not Himself with proposing to us the beauty of holynesse, and the deformity and disorder of sin, which is the due manner of dealing with rea­sonable creatures; but accommodating Himself to our infirmity, he incessantly sets before our eyes, the good and the evil that will redound unto us from ho­lynesse, and from sin, as we shall be addicted to the one or the other. He represents to us on one hand, the happinesse to which the Saints are advanced, who obey His will; and on the other hand, the dreadful torments into which vice doth assuredly precipitate all the wicked. And though His Spirit doth in part cure this ignorance, and this sordid disposition in as many as He doth re­generate; yet while we are on earth, there do abide some reliques of them in us. Whence it comes, that He forbears not to use this method, even with the faithful themselves.

You have a notable instance of it in this lesson of the Apostle, upon which we now are. For having exhorted us to mortifie our members which are up­on the earth, that is, to renounce the defilements of luxury, and avarice; for the inclining of us to so just a duty, he represents unto us, in this Text, the judgements of GOD upon the obstinate slaves of these vices; They are things (saith he) for which the wrath of GOD cometh upon the children of rebellion. For he compriseth, in these few words, the fearful and inevitable, but just judge­ment of Heaven upon all those, who despising its goodnesse, do abandon them­selves to the one, or the other of these vices. And then, in the following verse, he sets afresh before our eyes, for the same purpose, the miserablenesse of our fore-pass'd life, which even as the life of children of rebellion, was e're-while sunk in the turpitude of these same sins: and withal, the infinite kindness GOD hath done us, in drawing us out thence; in which things (saith he) ye also walked sometimes, when ye lived in them. This he doth, to the end, that being seized with a just horrour at our former state, and ravish'd in the sense of our present happiness, we might heartily renounce the service of our former ma­sters, and live henceforth in that purity, honesty, and charity, which this new LORD calleth us unto, who hath vouchsafed to take us to Himself, and to shed into us a new life, and nature, as distant from our former one, as Heaven is from the earth. Now, as these are the two reasons that St. Paul urgeth, for the withdrawing of us from those two principal vices of the prophane; so shall they be (by the will of GOD) the two parts of this action. In the first, we will consider the judgements of GOD upon obstinate adulterers, and [Page 33]covetous persons; and in the second, the misery of our former state, when we lived in the same vices, and could expect nothing in the sequel, but the same effects of the wrath of GOD upon us. The LORD JESUS please, so to ac­company our words with the vertue of His blessing, that such as the loath­somness, the injustice, and horror its self of these vices, hath not been yet able to withdraw from them, may now at least be pluck'd from them, by the fear and terror of those dreadful judgements of Heaven, which are unavoidably pre­pared for all the children of rebellion.

The first part is expressed in these words, that the wrath of GOD cometh for these things upon the children of rebellion. I will not stand to tell you, that to speak properly, wrath hath no place in the Divine nature. For who is there of you, but knoweth, that GOD is a Spirit most pure, most simple, and most blessed, enjoying an infinite calm, and tranquility? whose knowledge can ne­ver be surprised, nor felicity disturbed, as we learn, both from Scripture, and from reason it self? Now wrath, and such other passions, do consist in the agi­tation and emotion of the blood, and of the spirits that stir it; they being caused in us by our imagination, diversly, as the objects which it doth con­ceive, are troublesome, or contentful, present, or to come; the one producing in us sorrow, others joy; some, fear; and others, hope; those of one sort, wrath; those of another, contentment, or complacency. None of this as you see, can arrive, but where there is some mixture of humors, and spirits, which being not in GOD at all, whose essence is most simple, it is also impossible that any of these passions should take place in Him; and least of all, wrath, which is one of the most troubled, and most boyling of them. But the Scripture, which useth the dialect of children with us, as with children, doth often attri­bute these passions unto GOD, figuratively, to represent thus grosly the myste­ries of Him, under the images of those things that are familiar with us, be­cause they belong properly to our nature. It's thus we must understand that, which it calls the wrath of GOD. For it signifieth by this term, not the perturbation of a commoved Spirit, which cannot be in GOD, because of the soveraign perfection of His nature; but a just and reasonable will to punish the person that deserves it. This it termeth wrath, by reason of some resemblance that appears to be between these two things. For a man who is in wrath, doth eagerly desire to avenge himself upon the person that troubles him; and he doth it, if it be in his power, causing him displeasure, and afflicting him. So doth GOD treat those who violate his laws; He makes them suffer evil, and punisheth, or chastiseth them, according to their deserts. But He doth it without any perturbation, with a calm, and composed will; whereas a man in wrath doth it with emotion. And because we are seldome wont to do other­wise, there being few that avenge themselves without some trouble, and boyl­ing of choler, it seems to us that it is so with the LORD too. Wherefore we say, He is angry, when He avengeth His laws, and punisheth the crimes of His creatures; though at the bottom, and in very deed, there be nothing in His action, but the purpose, and effect of an avengement, and not the distur­bance of any passion. Thence it comes, that the Scripture also speaketh in like manner, frequently attributing wrath, in this sense, unto GOD. And if you narrowly heed it, you will find, that it gives this name either to the will that GOD hath to punish men, the arrest and order He passeth for it; or to the effects themselves, that follow thereupon, that is, the punishments He makes culpable persons suffer by His order. And it's in this second sense, the Apostle intends it here, when He saith, that the wrath of GOD cometh upon the children of rebellion. The wrath, that is, the avenges of GOD, His judgements, the evils, and executions, wherewith He punisheth their rebellion, according to the decrees of His avenging justice. He speaks in the same manner else-where, when he saith, that the wrath of GOD is openly re [...]ealed from Heaven, Rom. 1.18. upon all ungodliness, and unrighteousness of men, for that they with hold the truth in un­righteousness.

His saying, that the wrath of GOD cometh, some referr unto the judgements, which He doth not seldome execute upon the voluptuous, and covetous in this World; as if he had said, that for these vices; GOD hath been wont to dis­charge his avenging strokes upon men. Others understand it of the punish­ment He will inflict for them at the last day: and indeed, the Scripture doth frequently so speak of that great judgement, and the things which shall be done in it, saying, that it cometh; elegantly signifying by that word, the certainty, and infallible coming to pass of a thing, which, 'tis true, as yet is not, but will not fail to be; as if it were a person that travelled, and were already on the way to go to the place where he would arrive. But I conceive the Apo­stle doth enclose within this word, the execution of both those kinds of judg­ments, signifying by it, those great and dreadful torments, into which God will plunge the wicked, on the day of His anger, which will be the last effect of His wrath against fin; and also all the chastenings wherewith He scourgeth them in this life, which are, as it were, the first-fruits of His wrath, and so many samples and fore-runners of His final vengeance. St. Paul compriseth all this, in his saying, that the wrath of GOD cometh. But this form of speech, even that the wrath of GOD cometh upon men, is graceful, and eximious, im­porting, that the evils which arrive on earth, do not happen at adventure, nor spring out of the earth it self, and their inferiour causes simply, but do issue from another source, to wit, from Heaven, which pours them down here be­low, as a storm, or deluge, for the inevitable enveloping, and overwhelming of those for whom they are appointed. They set forth from Heaven; they tra­vel towards us, and fall whom in the end upon the heads of evil-doers, by the order of the most High, who marks out the whole course they are to take, and dispenseth them with the same judgment, that He doth thunders, and tem­pests, and rains, which come upon us from on high, by the guidance of His providence. And as you see it is, for the most part, in the works of nature, that these meteors do not come on a sudden, but after some signs that pre­cede, and presage their approach: in like manner is it ordinarily with the judgments of GOD. The thunder of His wrath, as well as that of nature, doth roar before it falls. GOD threatens the guilty before He strikes them down, and well-nigh alwaies sendeth men some advertisements, that are as the van-coureurs, and harbingers of His wrath, to prepare us, that we may either divert it, by preventing it through our repentance, or take it to abide with us. Matt. [...]4. Thus you see in St. Matthew, our LORD and Saviour predicteth, that the last judgment should be preceded by many great and terrible signs, for the daunting of the ferocity of sinners, and the reducing them, if it might be, un­to repentance; and in the same place, He describeth the prognosticks of that dreadful vengeance, which GOD was soon after to pour forth upon Jerusa­lem, and the whole nation of the Jews: and which failed not to arrive in a little time, punctually as He had fore-told. He observes the same order still in His chastising of families, and nations; scarce ever involving them in any calamity, but He signified to them the coming of it, before He executeth it; which may be noted, among others, in those horrible scourges, which have made havock in Christendome for these eight and twenty or thirty years.

But the Apostle addeth, who they are, upon whom the wrath of GOD doth come; upon the children (saith he) of rebellion. It's an Hebrew manner of speech, familiar in the Scriptures of the one and the other Testament, to call that man, the child of a thing, who is addicted to it, and hath in him the impression, and tincture of it; as they call Antichrist, the Son of perdition, that is to say, a lost man, one devoted, and abandoned to perdition, who de­stroys himself in destroying others. And the Grecians, whose language is ex­tremely polisht, and perfectly well formed, have not however disdained this form of expression, saying often the children of the Grecians, for to signifie, Greeks themselves: and the children of Physicians, for Physicians. In like manner here, these children of rebellion, of whom the Apostle speaks, are the rebellious; such as disobey the will of GOD, and His advertisements; fiercely [Page 35]despise His counsel: such, who (as St. Peter saith) do stumble at the word; who, whatever care GOD takes to declare His holy will unto them, and to call them to repentance, will not hearken, but obstinately settle, and harden themselves in their sins. Whereby they render themselves guilty of two hainous faults, unbelief, and disobedience. For they reject [...]e testimony of GOD, and hold it for a fable, sometimes even openly mocking at it, which is an horri­ble outrage against the truth of GOD. Then next, they disobey His voice, confirming themselves in doing what He forbids them, and in neglecting what He doth command them. Such were those profane ones before the Flood, who stubbornly despising the preaching of Noah, the herald of righteousness con­tinued impudently in the track of their corrupt waies: taking no heed to the advertisements of GOD, and His servant. And St. Peter, by reason of this in­solent contempt, terms them unbelieving, or disobedient. They did eat, (saith our Saviour) they drank, they married, and gave in marriage, 1 Pet. 3.20. and perceived not the flood, untill it came, and bore them all away. Afterward, Gen. 19.14. the people of So­dom and Gomorra did as much; who took the holy, and humble remonstrance, which GOD's servant, Lot, made them, of thinking on themselves, and the no­tice He gave them of the destruction of their Cities, for a rallerie, or a phr [...]n­sie. They remained obstinate in this profane security, untill a deluge of fire and brimstone, pouring in a moment out of Heaven upon them, and upon their abominable Countrey, forced those dreams of their incredulity out of their heads, and taught them, that there is nothing more true than the word of GOD, nor more false than an imagination of the security of sinners. In fine, it is the crime of all those, upon whom the wrath of GOD doth fall. They are children of rebellion, to whom may be applied (though to some more, to others less) what a Prophet sometime said unto the Jews, Zech. 7.11. They would not understand, but have pulled away the shoulder, and made their ears heavy, that they might not hear, and have hardned their hearts as an adamant, that they might not hearken to the law, and the words which the LORD of Hosts sent by His Spirit.

I acknowledge, that this is properly the crime, first, of those who reject the Gospel of the Son of GOD, the true word brought in by the Holy Spirit: and secondly, of them, that living under the Mosaique covenant, rebelled against the word of GOD preached to them by Moses and the Prophets. But I affirm, that even they are not exempt of it, who have sinned, or do sin, in the dark­nesse of Paganism. For though these people do not reject the word either of the Gospel, or the Law, which is neither the one nor the other, addressed to them; yet can they not be excused of contemning that other voice of GOD, which makes it self be heard from Heaven throughout all the earth, and sound­eth secretly in every man's heart, and privily calleth them to repentance for their sins, to piety, to honesty, to justice, and rectitude. They profanely re­ject this sacred declaration of the Deity, without which GOD never left a man among the nations, no, not the most forlorn, or most desperately plunged in idolatry and viciousnesse, as the Apostle teacheth us in the Acts. They de­spise those admirable directions He gives them in the governing of the world, to seek Him, feel Him and find Him. Acts 14.17. & 17.26 27. They make light of the eviden­ces He offers them in His administration of the universe of His eternal power and Godhead; and finally, do abuse the riches of His mercy, of His patience, Rom. 1.20. & 2.4. and of His long-suffering, by which, His goodness inviteth, and solliciteth all men to repentance. Whence appears the wonderfulnesse, not only of the justice, but even of the gentleness, and benignity of GOD, who having right to punish men upon the first sin, they are sound guilty of, yet doth it not; but calleth, and inviteth them to repentance, and waiteth for them, and causeth not His wrath to come upon them, untill to the crime of their sin, they have added that of rebellion against that second way of salvation, which He in His loving kindness offers them; to wit, the way of repentance. For that which the Apo­stle saith here of fornicators, and the avaricious in particular, is true of all vi­ces in general; the wrath of Heaven cometh not upon them that are guilty, but [Page 30]when by their unbelieving, and obduration, they have made themselves children of rebellion; and there is not a sinner in the world, how great and enormous soever his crimes may be, but this good, and all-merciful Majesty receives most readily to mercy, provid [...] only he repent; according to the Prophet's saying, that God willeth not the death of a sinner, Ezek. 33. but that he be converted, and live; so as henceforth it is not simply sin, that damneth men, but impenitency, and un­belief. And the goodnesse of GOD doth so much the more gloriously ap­pear in this procedure of His towards them, for that to have the liberty of treating thus with them, He bought it (if I may so speak) at the price of the blood of His only Son, whom He (such is His goodnesse to us) deliver'd up to the death of the Cross, to salve the interests of His justice, which op­posed this way of mercy, that He inclined to open unto men after their falling into sin. But this very thing shews us on the other hand, how great the cor­ruption of men is, and how untractable the furiousnesse of the passion they have for vice; in that not content to be debauched from the service of their Soveraign, (which is of it self an horrible attentat, and worthy of a thousand penalties) they are so desperately in love with sin, that to continue in it, they despise, and even reject, with an enraged insolency, all this holy and sa­cred mysterie of the kindnesse of GOD; and are so inchanted, and bestialized by the poisons of sin, that they preferr its short, its vain, and wretched plea­sures, before Divine grace and salvation, and do less dread the wrath of their Soveraign, and the society of Devils, and the torments of Hell, than the loss of that unworthy and shameful delight, which the practise of sin, and the ful­filling of its lusts, doth give them for a few daies.

But we may further observe here, the Apostle's holy art; who aiming to di­vert the Colossians from avarice, and the pollution of carnal pleasures, doth not tell them, that GOD will punish them heavily, if they do not avoid them: (this language would have in some sort offended them, as implying that they had some inclination or disposition to such a faultinesse.) On the con­trary, presupposing, that this would not betide them; to give them horror at these crimes, he shews them the just punishments of them, in the person of the unbelieving, and rebellious; like a tender and a prudent father, who to im­print an hatred of vice and debauch in the heart of his child, chastiseth the slaves in his presence, that the example of those vile and wretched persons may teach him what punishments he will deserve, if he come to fall into any such disorder, he, who is the son of his house, the heir of his freedom, and estate. For we must not fancy, that because we have the honour to be of the alliance of GOD, we may therefore commit with impunity those sins, which the LORD punisheth so severely in those that are without. Far from us be so fottish, and so pernicious a conceit; It's vice that GOD hateth, and not persons; and whoever hardens himself therein, live he in any profession, Pagan or Christian, reformed or otherwise, he is a child of rebellion; and the advantage and excellency of the profession he makes, is so far from exempting him from, that it will aggravate his punishment; it being most just, as our Saviour teacheth us, Luke 12.47. that he who knew the will of his Master, and doth it not, should receive more stripes, than he that offends ignorantly. And when a true believer salleth, through infirmity, into some one of these disorders, (as alas! happens but too often) GOD plainly shews, how much it doth displease Him, never failing to rebuke and chasten it, except a prompt repentance do prevent such chastening of His. 1 Pet. 4.17. 1 Cor. 11.32. Judgment (saith St. Peter) beginneth at the house of GOD. And, He judgeth us (saith St. Paul,) and teacheth us, that we may not be condemned with the world, as we shall assuredly be, if we persevere in sin with­out repentance, and amendment. Hence the Apostle fearing, lest some such ima­gination should abuse the Ephesians, he gives them the same intimation, with express advice, that they suffer not themselves to be beguiled with a false hope of impunity. Eph. 5.6. Let none (saith he) deceive you with vain words. For for these things the wrath of GOD cometh upon the children of rebellion.

But further, his threatning here particularly fornication, uncleannesse, inordinate appetite, evil concupiscence, and covetousnesse, in saying, that it is for these things the wrath of GOD cometh upon the children of rebellion, is not to signifie, that other excesses of such rebellions ones, as their cruelties, their murthers, their ambiti­ons, and the like exorbitances should remain unpunished, (on the contrary, Rom. 1.18. Rom. 2.9. he else-where expresly declareth, that the wrath of GOD is revealed peremptorily up­on all ungodliness and unrighteousness; and again, that there shall be tribulation, and anguish, upon every soul of man, that doth evil.) But he hath denounced this wrath of GOD upon the luxurious, and avaricious by name; for that among all vices, these do particularly provoke the vengeance of GOD, by reason of their vileness and enormity, and also by reason of the disturbance they occa­sion in humane society, the interest and conservation whereof, doth often force the LORD to speed the execution of His judgements upon these kind of sinners, and punish them exemplarily in this world; that so by this severity of His, He may cool the furiousnesse of those, who giving up themselves to the passions of these two accursed pests, would overthrow all order among mankind, if their rage were not repressed by some notable chastisement.

As for the truth of this sentence, that the wrath of GOD cometh for these sins upon the children of rebellion; since it is the Apostle, that is, the mouth of Hea­ven, the oracle of JESUS CHRIST that pronounceth it, no Christian may doubt of it. First, though they should go on altogether unpunished in this world, yet sure it is, that in the next, this burning wrath of the Almighty, which shall there manifest its self once for all, at the great and terrible day of the LORD, shall separate them for ever from the society of the blessed, and strike them down to Hell, there to suffer eternally with devils the just punish­ments of their rebellion. For besides this Text, which is clear, 1 Cor. 6.10. Eph. 5.5. Gal. 5.21. Heb. 13.4. 1 Cor. 3.17. the Apostle doth in three other passages, expresly enroll idolaters, fornicators, and adulterers, among those that shall have no part in the Kingdom of Heaven. And else-where he saith particularly of whoremongers, and adulterers, that GOD will judge them; and else-where again, that GOD will destroy those, who shall have, by such pollutions, destroyed, or violated His Temple, that is, their bodies. In like manner, St. John assigneth them their part in the lake that burneth with fire and brimstone, Rev. 21.8. 1 Cor. 6.9. 1 Tim. 6.9. which is the second death. And as for the covetous, it's of them in particular St. Paul saies, that the unrighteous shall not inherit the kingdom of GOD; and else­where, that covetous desires do drown men in perdition.

But besides this great and dreadful punishment, which these vices will infal­libly draw down at the last day upon the children of rebellion, they involve them for the present, in so many divers evils, that if the worlds stupidity and passion did not blind it, it might easily perceive the truth of what the Apostle doth affirm. For first, is not that bruitishnesse, and that horrible eclipsing of good sense, and right reason, and that bestial abandonednesse to the vilest passions and actions, into which almost all the slaves of these vices are seen to fall, is not this, I say, an eminent and plain mark of the wrath of GOD upon them? The de­bauched, for their part, the life they lead is nought else, but a continual wan­dring out of the way. Consider me Soloni [...], the sagest Prince that ever was; in whom shone so glorious, and so splendid a light of knowledge, and of wis­dom, that he ravished his whole age, and attracted a great Queen from the ends of the earth to come behold his glory. After he yielded up himself to this infamous passion, he so lost all that force of spirit and judgement, that he became extravagant to such a degree, as to give up himself to idolatry, the ut­most of all bruitalities, in complacency to his Mistresses. And the Heathen Poets themselves, to represent what the ordinary sequel of this vice is, do make one of their Heroes assume, in their fables, the habit, and equipage of a woman, af­ter he had once fallen into the snares of this wretched passion. It's an image of what doth still betide those that let themselves be taken in the same: putting off by little and little, all vertue, and shame, they become effeminate, and so utterly lose their senses, that at length there is nothing so disgraceful, nothing so contrary to order, honour, and decency, but they readily do, and suffer. [Page 38]The same is signified again by another fable of the same Author's, concerning some, whom the potion of a sorceresse transformed into swine, and other beasts. The fable is pregnant of truth, and under feigned names and persons, con­taineth the history of the most part of those miserable men, whom fornication and adultery hath bewitched. They lose heart, and judgement, and humane sense, and commit so many follies and extravagancies, as it is very easie to per­ceive, that it's no longer the foul of a man, but of a meer animal, that guides them. Whence then comes so strange a Metamorphosis, even in a Solomon, and in persons that otherwise seemed so advis'd, and prudent? Dear Brethren, doubt not, but that it comes from a secret judgement of GOD, who deprives them of that spirit and judgement which they made such ill use of, and who, so to say, degrading them of the quality of men, whereof this vice hath rendred them unworthy, Rom. 1.20. drives them out among animals, delivering them up unto a mind disfurnished of judgement, as the Apostle doth else-where describe this dreadful vengeance of GOD.

But besides mind and reason, who sees not, that it also usually takes away their strength, their beauty, their vigour, and health of body, bringing on them diseases, which gnaw their very bones, diseases which rot them, and incurvate them before the time, and which creating sharpest pains in all the parts of their miserable flesh, do make it pay dear for the dishonest pleasures they have given it? Loss of goods is also one of the punishments which GOD commonly infli­cteth for this sin, permitting its very self to consume, by the irregularity of its foolish expences, the means that are necessary for the support of the life of man; and reduce those that serve it, to an incommodious and shameful pover­ty. Whereto may be yet added infinite examples, which the lives of men are full of, of tragical miseries, wherewith GOD doth visibly strike sins of this sort. It was for them, that He sent the first deluge of water on the earth; and afterwards again, a second of fire and brimstone upon the coasts of Sodom and Gomorrah. The debauches of Israel with Moah were the cause of the death of four and twenty thousand men, whom GOD consumed in His fury. And the tribe of Benjamin, so great and flourishing as it had been, was reduced to six hundred men, for the uncleanness of one of their Cities. Who knows not, that sometimes one man's adultery hath caused long wars, and ruined great Estates? And among the instances of it, particularly lamentable is that of the Gothes Empire; which having flourished in Spain a long time, was destroyed, and utterly overthrown, for a fault of this kind committed by one of their Kings. This occasion brought in the Saracens upon their hands; who, besides liberty, and goods, took Christian religion away too, from the most part of those people; introducing, and maintaining Mahometism in those Countreys, during many ages. It is not to be doubted, but that the precipita [...]ed deaths and ruines of so many great ones, whom the world hath seen, and still doth see perish with astonishment, are for the most part from the same source, even the debauches they have been carried into. The accidents of particular houses, and persons infected with this leaprousie, are less marked; yet are they never­theless very remarkable. And he that shall look narrowly into them, shall find in them admirable examples of the justice of GOD upon these kind of sins; and this in special, that He commonly takes away His covenant from houses where such disorders reign. I might easily let you see like foot-steps of the wrath of GOD upon the covetous, whose unrighteousnesse He often punisheth with loss of senses, of health, of honour, and of that very wealth which they love much better than their bodies, and their souls themselves; not to speak of the infamy which GOD sometimes poureth out upon them; and the horrible miseries into which He lets them fall, in their persons, and in their posterity.

But I must pass to the other part of this Text, and speak a few words of it, and conclude. For the Apostle, after this wrath of GOD, which he hath represented, as falling from Heaven upon the children of rebellion, because of their pollutions, and avarices, reminds the Colossians, that themselves had some­time been in the same condition; in which (saith he) you also walked other-while, [Page 39]when ye lived in these things. To live in these sins, is to have the principles of our life infected with the venome of them. To walk in them, is to produce the actions of them. The one is the power and faculty of life; the other is the exercise and function of it. For the having in ones self the principles and facul­ties of life, this the Apostle termeth living, and by walking, he understands, a putting forth the actions of the same; as appears plainly by his saying else­where, If we live in the Spirit, let us also walk in the Spirit. For a man, that, Gal. 5.25. for instance, is asleep, does nevertheless live, and hath life, though he performeth not the actions of it. As therefore to live in the Spirit, is no other thing, but to have the faculties and powers of our nature renewed, and as it were new­east, and regenerated by the vertue of the Spirit of JESUS CHRIST; so on the contrary, to live in sin, is in like manner, to have our understanding, and will, and the other powers of our nature, putrified, and corrupted, and, as it were, empoisoned with Adam's sin, by the contagion of his flesh. And again, as those do walk in the Spirit, who exercise piety, and sanctity, and do con­duct all the actions and motions of their lives, according to the will of the Spirit; so they, on the contrary, walk in sin, who follow, and fulfill the lusts thereof, and employ themselves in no other exercise, but the serving it, and do­ing those evil works which naturally flow from the habitudes of it. But we have spoken largely heretofore, if you remember, of this first life of old Adam, which the grace of the LORD JESUS hath destroyed, and mortified in us. We have only to observe in our way, that since the exercise of man, in his state of nature before grace, is, to walk in vices, and in grossest pollutions; it must be an huge error to imagine, that he should be able, in such a state, to produce works either meritorious, (as some say) or preparatory to grace, (as others do pretend.) All he doth for this time, if you believe the Apostle in the case, is not good, but to prepare for Hell, and merit the wrath of GOD; and to have any other opinion of it, will be a diminution of the greatnesse of the grace of GOD towards us. Let us think then, Beloved Brethren, on that shameful and miserable estate in which we naturally were, and should have continued for ever with the children of rebellion, living, and walking in sins, the wages, and fruit whereof, could be no other than eternal death, if the LORD, through His abundant grace, had not delivered us from such a con­demnation. And resenting, as we ought, the greatness of the benefit He hath conferr'd upon us, let us incessantly bless His mercy and goodness; Thanks be ever rendred unto thee, O holy, and merciful LORD, for that we being ser­vants of sin, thou hast made us free by Thy Son, and given us by thy Spirit, Rom. 6.17. to obey that express form of doctrine, which hath been delivered us by thy servants.

But as heretofore the vices, in which we lived, did continually produce all kind of pollutions, and sins; and henceforth, since the cross, and grace of our LORD hath dried up this source of impurity, let there no more appear any track of them in our manners. Let the holyness of that new man, whose name and blood we boast of, shine forth in all the actions of our lives. Above all, let us banish thence, those two capital and accursed pests of luxury and avarices for which, you have heard here before, all the mouths of Heaven opened, to fulminate against the rebellious, that serve them, the curses of this world, and of that which is to come. And if the ignorance of such as lived in error, with­held not the wrath of GOD heretofore from coming on them for these two kinds of sins; what must those expect now, who commit the same crimes in the light of JESUS CHRIST? Sure, as much as the disobedience, and the re­bellion of the one is more grievous, and more enormous than that of others; so much more terrible will be the wrath that shall pour from Heaven upon them, than all the judgements of GOD the world hath seen in time past. Your ingratitude, Christian, who so ill brook your name, and your disobedi­ence, surpasseth in horridnesse all the unbelief, both of the first world, and of ancient Israel: they rejected, but the preaching of Noah, and the ministry of M [...]ses; whereas you outrage the Gospel of the Son of GOD, and, as much is in you is, make Him a lyer. Yet you know how they were punished; you [Page 40]know the deluges, which the fault of the one brought upon all the earth. You know, the abysse opened its mouth to swallow up the others alive; Heaven, and earth, and the elements were armed against them. If their punishment makes you tremble; why do you imitate their faults? yea, why commit you such as are more hainous, and blacker than theirs? GOD is good, and mer­ciful, I acknowledge, but to sinners repenting. To those that mock at His in­struction, and make a jest of His menaces. He is severe, and inexorable: And if they amend not, they shall know sooner or later, to their cost, that it's a fearful thing to fall into His hands. But the LORD JESUS, whom we invo­cate, please to give us better things; so reforming this Church by the power of His Spirit, and of His voice, that henceforth these crying sins be no more seen amongst us; not the ordures of luxury, nor the vilinies of avarice, which are the infamy of His people, the reproach of our profession, the scandal of such as are without, the shame of those that are within, the ruine and eternal misery of those that obstinately continue in these vices. Rather let honesty, chastity, purity of body and spirit, charity, and liberality, and all other Chri­stian vertues be seen to flourish and fructifie in the midst of us, to the glory of GOD, the edification of all within and without, and our own salvation. Amen.

THE THIRTY SIXTH SERMON ON COLOSSIANS,

DEAR Brethren; The Philosophers have well observed, and with con­sonancy to truth, as each of us may perceive in himself by our own experience, that besides understanding and will, there are in the souls of men two other inferior powers, one of which desires those pleasing things that sense presents it; and the other fleeth from, and avoideth those that look troublesome. In the barbarous language of the schools, the former is called the concupiscible, and the latter the irascible. They both were given us by the Creator, for the benefit of our nature; to serve us, as two goads, which might prick, and move us, the one to seek, and acquire what is profitable for it; the other, to repell what is contrary to it. And in the primitive and legitimate constitution of our being, each of these two powers exactly obeying reason, they had nothing in their motions, but what was good and just. Afterwards sin supervening, by our fall, did put them into an huge disorder; reason, which had lost its dominion, leaving them both without conduct, and most commonly favouring their errors, instead of correcting them. For now desire embraceth any gustful thing that is presented; and anger is stirred up against any thing that seems displeasing; indifferently, without heeding, or following the judgement of right reason; whence do proceed the greatest part of the sins and miseries of the life of man. Accordingly you see, that the principal task of those that would reform our manners, is to labour above all things in the rectifying of these two powers of our souls, and for the reducing of them sweetly under the yoke of reason, that neither of them may ever move its self, but as it commandeth, or permitteth. Our Apostle therefore, having undertaken here, to give the Colossians, and all other believers, which shall read this Epistle, the form of that sanctity, to which the discipline of our LORD JESUS CHRIST doth oblige us, took care at the en­trance to correct the actions and motions of the one, and the other of these two powers. He began with concupiscence, enjoyning us, to mortifie all that's vitious [Page 42]in it, and religiously abstain from its principal excesses, which are the ordures of carnal pleasures, and of avarice. To this end he hath minded us of those inevita­table punishments which this kind of disorders doth ever draw down from Heaven upon the children of rebellion; that if the justness of the thing it self cannot per­swade us, at least the fear of punishment may retain us in our duty. Having thus purged our concupiscence, he cometh next unto wrath; and in the verse that we have read, does faithfully advise us, to mortifie likewise the passions thereof, and all the evils they produce: that our lives may be not only pure, and honest; but also innocent, calm, and peaceful, and truly worthy of that JESUS CHRIST, of whom we make profession, the supreme pattern of sweetness, and benignity. But now (saith he) ye also put off all these things, wrath, anger, maliciousness, detraction, and dishonest speech out of your mouth.

You plainly see, that these things which he commandeth us to put off, are five in all; Wrath, anger, maliciousness, detraction, and dishonest speech. The four first, are either kinds, or effects of one and the same passion, even that which we call wrath. The last referrs to somewhat else; nevertheless he ranks it here with the other, for a reason you shall hear anon. This is the subject we will treat of in this action, by the will of GOD. Only before our coming to it, considering that there is nothing superfluous, or useless in this holy Apostle's language, we must discover in short, the meaning, and reason of those words with which he begins his exhortation. But now ye also put off all these things. They depend upon the precedent verse, to which they most evidently referr. St. Paul did there put the Colossians in mind of their an­cient estate, under the darknesse of Paganism, before the Gospel had shone on them. At that time (said he to them) you wallowed in the ordures of avarice, and luxury, as well as other children of the generation: Ye walked, and lived in these things. When therefore he comes to add here; But now put ye off all these things, it is clear, that he opposeth to the time of their fore-past ignorance, the time of their present knowledge; their faith to their error; their Christianity to their Paganism; the day to the night, and the light to darkness; and by this means, he represents to them one reason, to induce them to their duty, drawn from their present estate. For every thing, as the Wise man sheweth, hath its time, and every season its bu­siness. The actions of the day are of one sort, and those of the night another; and a thing that becomes childhood, is not sufferable in riper years. While you were in the darkness of Paganism, that gross ignorance you lived in, rendred your vices less strange, and more excusable, saith the Apostle. Now, that you live in the light of JESUS CHRIST, with what excuse can you cover your faults any longer? The laws and customs of this Divine Kingdom, into which He hath cal­led you, are quite different from those of Paganism, which you have renounced. Be content to have escaped out of them, and let it suffice you, to have wretchedly lost so many years in the vices of ignorance, and to have so long fulfilled the will of the Gentiles. Now that GOD hath graciously brought you to quit their er­rors, quit also their vices, and henceforth regulate your manners by the light which shines about you. Have no more commerce with their works, since JESUS CHRIST hath brought you out of their darkness. The Apostle, in another place, explains this reason more at length, which he doth here but touch in a word. The night is pass'd, Rom. 13.12. 1 Thes 5.6. 2 Cor. 5.17. (saith he) and the day is come on. Let us therefore cast off the works of darkness, and put on the armour (that is, the garments) of light; You are all children of light, and of the day. We are not of the night, nor of darkness. Old things are passed away; behold all things are become new. Beloved Brethren, Would to GOD we had this consideration alwaies before our eyes! It would be sufficient to divert us from the vices of the world, unto which we suffer our selves to be so easily carried. For if they rendred us guilty of death, when we practised them in the darkness of igno­rance; of what hells, and maledictions shall we not be worthy, if we commit them now? Now that we live in the light of the Gospel? in the communion of Saints and Angels? Who sees not, that if we live ill, all these great advantages will turn to our misery? and that the glory we have to know GOD, and His CHRIST, will serve to no end, but the aggravating the guilt, and augmenting the punishment of our sins? Let us then, Christians, beware of abusing the gifts of GOD. Let us lead a [Page 43]life worthy of the condition to which He hath called us, and of the age to which He hath advanced us; and following the counsel of His Apostle, now, that we are un­der grace, in the kingdom of holynesse, let us put off all these base lusts, which belong only to that estate of errour and ignorance which we are come out of.

The word which we have translated, put off, signifyeth simply, lay by, or, cast be­hind you; as when a man throws down a fardle he was loaden with; and so our Bibles have rendred it, in the thirteenth chapter of the Epistle to the Romans, Rom. 13.16. where the Apostle hath us'd it; Let us cast off the works of darkness. And it seems, it would not have been amiss to take it so in the place before us; because it immediately fol­lows, and dishonest speech out of your mouth; in regard whereof, the word put off is harsh, as you may well perceive. But this concerns the words only. The sense remains the same still, even that we rid our selves of all the passions of vice, and cleanse our souls, our senses, and our mouths of them, and (as the Apostle speaks else-where, using again the same word) cast off all this heavy and killing load of the sins of the world. We may not forget the word, (also;) ye also put off all these things. Some referr it to other believers, who endeavour after true sanctification; as if the Apo­stle's meaning were, that the Colossians should do the like. But nothing appearing in the Text, on which such a conceit may be founded, I account it better to referr it, either to the present state of the Colossians, which required, that as they had other­whiles walked in vice, so they should now renounce it; or (which seems to me more fluent) to the passions whereof he had spoken. Besides fornication, and covetous­nesse, put off also all these things, (saith he) to wit, wrath, and detraction, of which he comes to speak. For indeed, friend, if you would be truly a Christian, it is not e­nough that you rid your self of one vice. You must also break with all the rest; as for restoring you to health, it's not sufficient to cure you of one maladie; you must be heal'd of all, it being clear, that while any one remains upon you, you may, 'tis true, be less sick, than you were when you had many others with it; but for all that, you will not be in health. Accordingly for the being a true Christian, a disciple of the Spirit, and one of GOD's houshold, there's need of being delivered from all vices, and not from some only. If you had mortified in you the passions of luxury, and avarice; I acknowledge, it is much. But yet it is not all. Q [...]it also those of wrath, and detraction, since they alone are sufficient to destroy you, though you have none other. This is the instruction the Apostle doth here give us; where having ordered us to mortifie the former of those vices, he addeth; Cast off also all these things, wrath, anger, malice, detruction, dishonest speech out of your mouth.

The two first of these five words referr to one and the same passion, which we do but too well know, and indifferently call, in our tongue, either wrath, or anger. But in the language the Apostle useth, there is this difference, that the first of these words (which we have rendred wrath) doth properly import a firm, and fixed de­sire of revenge. The other, which we have translated anger, or indignation, is the first trouble which ariseth in us, when we enter into choler; that fire, which on a sudden kindleth in our spirits, and heating, and agitating our blood, makes it boil about our hearts. One is the beginning, and the other the form, and consistency of the passion. One is the first gust of the storm; the other, the continuation of it. The one enkindles; the other burns our hearts. The one puts fire to them; the other keeps it in. I confess, this first boyling up of indignation, is a less evil than formed wrath; but notwithstanding, it's an evil. Wherefore the Apostle would have us clear our selves of them both. That malice which he adds in the third place, is also, in my opinion, a certain kind of anger. I know well, the word is of a great extent, and signifies in general, that venome, and evil of sin, which is diffused through any one of our passions, which soever it be. But here, as frequent­ly else-where, I suppose, it's taken for the malignity of anger; when a mischievous and vindicative stomach broods on its passion inwardly, and feeds its fire under the ashes, hatching some ill turn for the person it aims at, and waiting for opportunity to break out. Such a man works under ground, as miners do, and appears not, till the ruine he prepareth for his enemy be fully ready. His passion is like a stinted fire, that doth not burn up untill its season. Of all kinds of anger, there is none [Page 44]more black, and malignant in its self; nor more noxious, or pernicious in its effects. Wherefore the Apostle calls it malice, naughtinesse, or malignity, particularly; and it seems to be the same thing he else-where calls bitternesse, when treating of the same subject, he saith, Let all bitterness, and wrath, and anger, and clamour, and evil­speaking, Ephes. 4.3. be put away from among you, with all malice.

But the Apostle's indication of our duty, is not obscure; and it would be loss of time to spend any more about explanation of it. The summ of all is, that we pra­ctise it, and labour in the thing, each of us in good earnest. For the evil that this holy man would take away from among us, is so common with us, as scarce a person is to be found exempted from it. I confess, it's a great, and almost incredible ca­lamity, that man, who was created for humanity, and whom nature seems not to have form'd, but for sweetnesse, and courtesie, and gentleness, should be so corrup­ted, as that there is no animal in the world more fierce, more furious, and more ma­lignant; the poison of serpents, the paws of lions, and the tusks of wild boars, be­ing not more to be feared, than most mens choler. I confess also, it is yet a much greater shame, that Christians, whom the discipline, whom the spirit, and example of their Master, should have transformed into sheep, and lambs, that is, into crea­tures without gall, and void of asperity; that they, I say, should be as much, or more subject to the furies of this passion, than men of the world, bred up, and fa­shioned in the school of vanity and error. But however shameful this default be, we are constrained, by very evidence of things, to acknowledge, that it is plainly common among us. There are housholds, where this Demon of anger governs all at its pleasure, incessantly troubling the concord of husband and wife, the union of parents and children, and the peace of masters and servants. There is nothing done, nothing said, but in choler. You would say of these houses, that they are the fabled cavern of Eolus, where the winds, that are shut up in it, are heard night and day, roaring, and tempesting. There is no climate, no sea, no coast in all the earth, where storms are greater, or more ordinary. For whereas natural tempests do happen but at some seasons of the year; in these miserable houses, no calm is ever seen; and there needs but one petty action, one word, yea, one look, to raise storms of many daies continuance: as they say of certain lakes in the mountains of Bearn: that if one cast but a stone into them, all the air about becomes turbid, and is immediately fill'd with winds, and clouds, which soon break out into lightning, and thunders, and excessive rain. Yea, some there are, whose passion is so violent, that is cannot be kept within the enclosure of their houses. It issues out at doors, and without respect to the faces of them that pass by, without apprehension of scandal, audaci­ously shews it self in publick, and acteth its tragedies in the presence of all the world. Our angers will sometimes have even these sacred places for witnesses; in which they are not ashamed to make themselves seen, and to utter the greatest indig­nities and provocatious they can form before the eyes of this holy company, in the sight of GOD, and His Angels. And though this passion hath alwaies had, but too free course among us, I must yet needs say, My Brethren, that quarels, injuries, blows, batteries, even to the shedding of blood, were never seen so srequent, as for a while of late. O GOD! how can it be, that the Gospel of JESUS CHRIST, which is so assiduously, and so faithfully preach'd unto you, should have so little force upon you? should not only fail, to plant in your souls, that coelestial and angelical sancti­ty, which it had to produce; but be unable so much as to restrain your carriage with­in the bounds of some shamefac'dness, and decency? We are Christians, and do things which honest men of the world, which disciples of heathen Philosophy would not have done. If they have not more holiness than we; sure they have at least more dis­cretion.

But I forbear complaints, Dear Brethren; though, in truth, if there be any sub­ject, wherein grief, and emotion, and anger it self may be permitted, without doubt it might in this. Come we to the thing it self, and condemning each of us for his own particular, the faults, into which anger hath heretofore transported us, amend for the future, and studiously apply our selves to cure our souls of this passion. Let us give our souls no rest untill we have purged our hearts of the gall that's in them, and tempered, and seasoned them with the sweetness and gentleness of our LORD [Page 45]and Saviour. When we perceive in our selves, or in our children, some distemper of the liver apt to breed diseases; or but some ill habitude, a bending, or other action of body, contrary to the decency of conversation, we do our utmost to correct it, and there is nothing but we submit to, for the attaining of our end. Would to GOD we were as careful to cure inclinations, and passions contrary to an heavenly life. I durst say, that we should not spend three moneths in such diligen­ces, but we should, if not wholly mortifie, at least very much mitigate, and tame this fierce and cruel choler, which causeth so many mischiefs in the Church, and in the world. Though there were nothing but the Apostle's prohibition, which so expresly ordereth us to quit, and put off all the kinds of wrath, this alone might suf­fice to give us an abhorrence of it. But the ugliness, and venome of the thing it self, if we consider the same ever so little, will clearly justifie this holy man's injuncti­on; and force us to confess, that though he had said nothing of it, our own interest would oblige us, to do of our own accord, what he enjoyns us. For behold, I pray, what spoil this passion makes in the souls, and in the bodies, and in the whole na­ture of those poor men whom it seizeth on. First, at the entrance, it perturbeth their judgement, and extinguisheth the light of their understanding; and spreading its poisonous vapours through all the faculties of their mind, leaves them no clear sight of any thing. In this agitation they conceive nothing, but [...]th perturbation, and see nothing but under strange colours. They no longer discern a friend from an enemie; they forget respect; they lose modesty, and shame. It's no longer rea­son that guides them; but rage, and impetuousness thrust them on, and carry them headlong. They are no longer men. Choler hath transform'd them into beasts, or devils. The very heathen well observ'd it, saying, as we still read in their books, that this passion is a short madnesse, that it differs from madnesse in nothing, but that is, it is of less duration. And the Holy Ghost makes the same judgement of it, when he pronounceth in Ecclesiastes, that anger resteth in the bosome of fools; Eccl. 7.9. and else-where He puts among the marks of a prudent discreet man, Prov. 12.16. that He restrains his wrath, and as he expresseth it, covereth his ignominy; justly calling the follies, and extravagancies, which this passion makes us commit, our ignominie.

For it stops not at that disorder which it creates within us. It soon breaks out, and discovers its horridnesse. For that blood which it hath heated, and made to boil about our hearts, rushing forth to the external parts; gives a new tincture to the countenance, and defacing its natural, and ordinary form, and covering it, as we may say, with a strange and hideous mask, shews it us quite different from what it was before. The man hath no longer his ordinary eyes. He hath others of fire, and of flame; a look wild, and furious: a visage of an hundred colours, sometimes red, blue, or violet, sometimes pale and wan, according to the divers notions of his fury. His veins swell, the storm within driving into them with violence, an huge quantity of blood, and spirits. His voice becomes rough, and loseth its natural tone. His speech is confus'd, and inarticulate, rushing forth all at once without order, and with­out distinction. He biteth his lips, he grinds his teeth, and doth a thousand other actions, so resembling the actions of Demoniacks, as it is easie to see, that the passion which torments him, is a very demon. If you had seen your selves in this estate, I do not doubt, but you would have had horror at your selves; and hated the cause which so vilely disfigured you. But what need any other glass, to see the image of your anger in, than that which your neighbours passion doth daily present you with? That trouble, and that outragiousness, and that frantick demeanour, which you cannot without shaking behold in them, is a faithful pourtraict of your choler. When it seizeth you, you are no whit more wise, nor less frightful, or unsufferable than they.

But as in nature, when the wind and the thunder have roar'd a while, there fol­lows hail, and sire, breaking forth from the clouds, and making dreadful havock here below: so for the most part doth the tempest of anger pass. After the noise and thunder of a thousand reproaches, and indiscreet, insolent, ridiculous speeches, in the end it usually comes to blows, which are dealt this way, and that way, without judg­ment, or discretion. And when there happens to be resistance: when one angry man encounters another poffess'd with the same rage, as not seldom 'tis: how sad, [Page 46]and shameful is the combat of two such furies, whom the demon, that guides them, makes to do, and suffer the vilest and enormousest things he can inspire? Who can ut­ter the other evils which this execrable passion causeth in mankind? It troubleth the peace of families, and states; stirring up seditions and wars in them. 'Tis it that hath invented duels; and to authorize its rage, makes it pass for a point of honour: so blinding men, that they will have their honour to consist in the offend­ing of GOD, and the damning of themselves, by shedding anothers blood, and ha­zarding their own; which undoubtedly is, not only the falsest, but the foolishest, and senselessest error that ever was. It's anger that plotteth, and executeth the most part of the treasons, the murthers, and assassinates, which are committed in the world. 'Tis it that raiseth clamors. Quarels and processes are its workmanship. It breaks the most sacred bonds of civil and domestick society; and teacheth men shamelesly to tread under foot all laws, both divine, and humane. It instructs them to despise their own welfare, and repose, for having only the contentment of troub­ling other mens. There is no vice that carrieth men so far, nor that is apt to ren­der them more unnatural. Judge what, and how cruel its poison is, since David, who otherwise was a person so gentle, and benigne, by but tasting a little of it, be­came chang'd in that manner, that he presently made his men to march, with a reso­lution to pillage, and massacre an whole poor innocent family, for only one man's fault. And you know the inhumanitie which this same passion cast Simeon and Le­vi upon, causing them to put an whole City to fire and sword, for one young man's indiscretion, Gen. 49.5, 7. and folly. Whence it comes, that Jacob their father, even on his death­bed, calleth them instruments of violence, and curseth the impudence of their wrath, and the excesse of their fury. But as anger doth easily thrust on men, and precipitate them into all sorts of sins: so is it on the other hand infinitely contrary to piety and sanctity. It drives the Holy Ghost out of our souls, that is to say, the Author of all honesty and vertue. For He dwells not in noise, and outragiousness; And as the Scripture saith, in the historie of Elijah's vision, He is not in those great impetuous winds, 1 King. 19.11. that cleave the mountains, and rend the rocks, and shake the earth. (That is, in wrathful s [...]ls. This Spirit loveth peace and sweetness. Accordingly He appear­ed to John Baptist, under the form of a dove. By consequence, there is nothing that drives Him sooner from within us, than the tumult of this blustering, and tempe­stuous passion. And indeed, instead of glorifying GOD, which is the first point of piety, wrath carrieth men to despite, and blaspheme Him. It troubleth, and over­turneth all His service; it being not possible that a soul should pray unto Him, and invocate Him, Jam. 1.20. as it ought, while it is in this agitation. And St. James advertiseth us expresly, that wrath fulfilleth not the righteousness of GOD. It's an enemie to cha­rity; which desireth the good, and the safety of its neighbour, whereas wrath wish­eth, and procureth his hurt and ruine. It extinguisheth modesty; it is incompa­tible with patience, and humility; it expelleth consolation, and joy. For what contentment or joy can there be, amid the tempests of this wretched passion? which disquiets all things, and keeps our spirits in a continual agitation? It makes us trou­blesome, and importune to every one; and instead of that sweetness and gentle­ness, which should adorn our manners, it planteth them with anxiousness, and ill humour, roughness, and rashness, and sourness, as with so many briers, or nettles, which make all the world to shun our converse, according to the wise man's coun­sel, Make no friendship with an angry man, (saith he) and with a furious man thou shalt not go. And whereas we ought to be assable, and accessible, and to attract stran­gers to us by our sweetness, and courtesie, and facility, for their edifying; anger, on the quite contrary, driveth away our very friends from us. For where is he, that by his good will, and without being by some necessity obliged, would live, or con­verse with a person subject to this passion? Accordingly you see, that whereas in other families, every one rejoyceth at the master's arrival; in the house of an angry man, on the contrary, nothing is so much dreaded, as his presence; because he al­waies brings disturbance, and storm with him, where ever he goes.

But if choler be troublesome to others, it does no less incommodate him, whom it possesseth; keeping his spirit in an unquiet, and importune ardor; hindring all the sweet, and contentful thoughts of his mind; and breeding others, that are black, [Page 47]and cruel, and tragical. It disturbeth his repose, takes away his divertisements, eats out his heart, like a viper. And it is not possible, but that with all this, it should ruine, or at least endamage the health of the body also; which consisting in a certain equality, and temperature of humours, and in the regular action, and well ordered moving of the blood, and spirits; what can be imagined more contrary to it, than this passion, which confoundeth, and over-turneth all this inward oeconomie of our bodies, turning, and tossing our spirits, stirring, and driving our blood hither and thither, with extreme violence, and rapidity?

Beloved Brethren, These are the characters, and principal effects of this passion. If reason, wherewith Heaven hath adorned your nature, be dear to you; if the pre­sence of the Spirit of GOD, and His holy image, be of such consideration with you, as it ought; if you have any affection for the order, and welfare, and contentment of your neighbours; if you take pleasure in their societie; if you love the exercise of pietie, and other vertues; if you desire to conserve your souls in repose, and your bo­dies in health; obey the Apostle's command; pull up, and put away choler out of your hearts. Suffer not so dangerous a guest to lodge within you; the parent of quarels, and debates; the enemie of peace; the cause of hostilities, and murthers; the pest of families, and estates; the storm of the soul; the poison of the understanding; the blinding of reason; the abhorrence of GOD, and men; the ruine, and hell of those whom it possesseth. Never tell me, that you cannot resist the tyrannie of your cholerick temper; or that you did not begin first to be angry; but it was an injury from your neighbour, that kindled your wrath, and you should pass for a man of no spirit, if you suffered an affront without emotion, and resentment. These are but pretext, and vain excuses, which cannot hide the shame of your fault. For, as for nature, it sorceth no man to wrath. On the contrary, it loveth sweetness, and tran­quility; and it would be a strange thing, that we could not be men, without having the eagerness, and the transports of animals. If the Creator had given you choler; He hath also given you flegm to temper it, and reason to govern it, and the word, and Spirit of His Son, to mortifie it. And as for offences received from your neigh­bour, the producing of them is no justification of your passion: it's a telling us the story, and occasion of it. Why then, do you imagine, that the LORD never for­bids you to be angry, but then only, when no body gives you cause? If your neigh­bour doth well to be angry with you, why are you troubled at it? And if he does ill, why do you imitate him? His having begun, is so far from justifying you, that I doubt, this very thing will aggravate your crime. For he that casts himself into an evil, into which he saw another fall, seems less excusable than he. His example, wherein you might have seen the hideousness of this passion, should have kept you from it. And, as to the judgement of men; if they be wise, they will never impute it to you for faint-heartedness, that you have overcome your own animositie; since it's in this properly, that the highest point of magnanimitie consisteth; it be­ing clear, that the weakest persons of all, as children, and such as resemble them, are also ordinarily the most turbulent, and cholerick; and that true generositie is less subject to be moved, and perturbed. But if the opinion of the vicious, or ignorant, doth afright you, sure you have not yet profited much in the School of CHRIST, where the first lesson is, to despise the fantasies, and maxims of the world, that we may rest in the laws, and will of GOD.

Lay me then aside all these nullities of excuse, and sedulouslie form your selves un­to that sweetness, and benignitie, which GOD requires. Shun all occasions of an­ger; and repell them when they occurr. And for the winning of this ground upon your self, and the being alwaies master of your own spirits, descend into your selves, and consider well the meannesse of your nature, and its little worth, that this body, which makes so much noise, is for substance, nothing but dust and ashes; that this breath, which animates it, is a spirit, 'tis true; but full of ignorance, and vanity; and, which is worse, covered with crimes worthy of hell, if GOD should judge you in rigour. Discharge your selves of that vain opinion of your nobilitie, of your riches, of your power, of your abilities, which puffs you up so much. For, to say true; all this is but a dream, and a non-entity. Such a consideration would be ex­cellent to keep down the stirring, and the boiling of your choler, which ariseth most [Page 48]times from nothing but our presumption. For esteeming our selves too highly, it seems to us, that no man can offend us, but it is high treason; and that a daring to attaque us, is some kind of impietie. But on the other hand, let us also judge of our neighbours, with more equitie, and reason; and think, that in the sight of GOD, they are as much, or, it may be, more than we; they are the workmanship of His hand, the pourtraicts of His image, the redeemed of His CHRIST, and the denisons of His Paradise, as well as we. If we look'd upon our selves, and them, in this manner, we should not be so easily, or so vehemently troubled at the offences they do us. Then again, we should lift up our eyes higher, and meditate the Pro­vidence of GOD, and take all the outrages that are done us, as chastisements, or trials, which beside us by His order. It was this consideration, that restrained Da­vid's anger, on that just occasion for it, which Shimci's insolency gave him. It is the LORD (said he) who said unto him, 2 Sam. 16.10. curse David. A brave speech! an holy declaration! If we conform unto it, all the occasions of perturbation, which men give us, will be so many exercises for us of patience, and humility. If they revile us, we shall bless them. If they outrage us, we shall bear with them. If they con­temn us, and abase us, we shall put our selves yet lower, and when they call us, worth­less people, we shall add, yea, we are but dung, and silth. If they reproach us with poverty, or ignorance; we shall say in surplusage, that we are but worms, con­ceived, and born in sin. This would be a profiting by their outrages, and a making other mens furie, the subject of our vertue, and matter of our praise. It would be also of use, for the forming of us unto meckness, and patience, to have still before our eyes, the patience, and meckness of a Moses, of a David, of a Jeremy, of a St. Stephen, and above all, of our LORD and Saviour; Who, when He was reviled, re­viled not again, Pet. 2.23. and when He suffered, threatned not; leaving us this glorious pat­tern, that we might follow His steps. We should too propose unto our selves the example of GOD Himself; Who is infinite goodness, and love; Who beareth His creatures blaspheamings, and instead of crushing them, causeth His Sun to shine on them, and watereth their lands with His rain, inviting them so graciously to re­pentance. Which would you rather be? the disciples of this supreamest LORD, and of His Son, and of His Saints; or of those miserable vassals of sin, whom the evil spirit doth possess? And this again should sweeten our resentments toward those that offend us, even the remembring, that it is Satan, who inspires into them all the evil they say of us, or do to us. They are but his instruments. Mean time we fasten upon them, as if they were authors of the outrage; doing in this parti­cular, as dogs, who bite the stone that struck them; and touch not the person that threw it. The man is worthy of our pity. The devil, that set him on work, does properly deserve our hate. It's with this murtherer that we should be angry. There it is, that passion would be just. But if by all these remedies, we cannot prevent, our being sometimes incensed against our neighbours, at least let us stop when our perturbation boileth up. Eph. 4.26: Let us not add sin to our emotion, neither let the Sun (as the Apostle speaks) go down upon our wrath; but hold we for certain, that the shortest angers are the best.

Now if we can once devest our selves of this wretched passion, we shall by the same means eradicate together with it, that other of detraction, or evil speaking, which St. Paul here annexeth in the sequel. For wrath is commonly the root from which the same doth spring, that at least, which the Apostle means who useth a word that signifies a man's reviling of his neighbour: a thing scarce ever done, but in cho­ler. But all evil-speaking, whatever origine it hath, is an accursed, and a deadly plant; the production, and workmanship of the devil, the father of evil-speakers. For his trade (you know) is to calumniate, to detract, and say evil. They, that do the same, are his disciples, and it is from his suggestion, and infusion, they derive the poison of their tongue. And as they have now part in his exercise; so shall they have one day in his torments; according to that which the Apostle teacheth us else­where, namely, that revilers shall not inherit the kingdom of GOD. Indeed, since Hea­ven is the inheritance of charity, 1 Cor. 6.10. and sanctity: what portion in it can detraction pretend to, which is so contrary to those two Vertues, and gives them at once three deadly wounds? goring, and outraging by the same blow, both the person of whom [Page 49]it speaketh evil; and the person to whom; and a man's own? It wounds the re­putation of the person of whom it speaketh evil; and as much as in it lies, deprives him of his honour the greatest of our external goods, and such as no riches can equal the value of. It pollutes the ear of him that hears it, and makes such a poison glide there-through into his heart, as is apt to extinguish neighbourly charity; and fill him with suspitions, with aversion and hatred against his neighbour; even to the raising sometimes of scandalous, and mortal enmities, and quarrels between them. In fine, the detractor doth not spare himself; but profaneth his own tongue, and abu­seth it, to the rending and scandalizing of his neighbour; whereas it was given him by his Creator, to be an instrument of benediction, and edification. And this seems to be properly the consideration which the Apostle here had in his eye. Having clean­sed our hearts from the ordures of wrath, and malignity, he also purifieth our mouths, Eph. 5.3, 4. ta­king out of them what is contrary to their sanctification. Put away (saith he) wrath, anger, maliciousness, evil speaking, dishonest words out of your mouth. And this is the reason, why unto detraction, he addeth dishonest speech; because it defiles our mouths, and corrupteth speech, one of the most precious presents that Divine bounty hath made us; and made, that our mind might use it for the communicating of its good and holy conceptions unto others, for their consolation, and edification. Whereas quite contrary, he that makes unhonest discourses to them, fills their ears with dung, and fouls the purity of their hearts, and shews the infection of his own: out of the abun­dance of which his mouth speaks, as our Saviour saith. For, as an ill breath doth sig­nifie some inward indisposition, and corruption; so filthy, and dishonest talk, dis­covers impurity, and unchastity in his soul who makes it. Hence it is, that the Apo­stle in another place, expresly puts this among other parts of Christian sanctity, that our discourses be pure, and chast, and honest; Fornication, and all uncleanness, or co­vetousness, let it not be once named among you (saith he) as becometh Saints. Neither fil­thiness, nor foolish talking, nor jesting, which are not convenient. And again else-where, Let no corrupt communication proceed out of your mouth; but that which is good to the use of edifying, that it may minister grace unto the hearers. Behold, Beloved Brethren, the divine doctrine of this great Apostle. Conform we our whole life unto the same, serving GOD in body and Spirit; and sanctifying our hearts and mouths unto His glory, and the edification of our neighbours; eradicating first out of our souls, all asperity and bitterness, anger, wrath, and malignity, and planting them with kind­ness, and sweetness, and patience towards all men; then purging our tongues also from the poisons of detraction, and from the filth of all dishonest speech, consecra­ting them as precious vessels to the praise of GOD, and the spiritual utility of men; to the end there be nothing in our carriage, but what is worthy of the discipline of our LORD JESUS CHRIST; and that after we shall have so walked in His fear, in all piety, and honesty, He may one day receive us into His Kingdom of glory, where, without holiness, none shall enter. Unto Him, with the Father, and the Holy Spirit, be all honour, and praise, to ages of ages. Amen.

THE THIRTY SEVENTH SERMON ON COLOSSIANS,

AMong the advantages, which raise our nature above that of animals, speech doth undoubtedly hold one of the first ranks; being, as it is, the interpreter of the mind, the image of thought, the instrument of communication, the bond of society, the instruction of ignorance, the consolation of grief, the parent, and nurse of friendship, and the sweetness of life. If you consider it in its self, what can be imagin'd more marvellous than this faculty, which doth represent, by a certain number of sounds, not very different from one another, the infinite variety of all those things that come into our minds? and bringing them out of that inaccessible, and impe­netrable recess, where our soul conceives, and forms them within its self, makes them appear abroad, rendring that in some sort visible, which was altogether invisible; and that corporeal, which was purely spiritual? I well know, that animals do discover the passions, and movings of their souls; joy, grief, fear, desire, by certain cries, which they utter as often as they are surprized with the same. But there is nothing in this that comes near speech. For the voices of animals do proceed from nature it self; whereas words of speech are an effect, and an institution of reason. Those are confused, and inarticulate; these distinct, and formed with excellent art. Those express nothing but the passions of a sensitive faculty; these do represent the con­ceptions of the understanding. But the utility of speech is no less than the wonder. Without it, assemblies of men would be but so many herds of cattle, and their reason do them little more service, than if they had none at all. Whereas now speech brings it forth, and renders it useful to us, communicating unto many, and almost in­finitely multiplying what was at first but in one soul alone. For as a seal imprint­eth the form that's cut on it, upon all the drops of wax to which you apply it: so Speech gliding, through the ear, into the hearts of all that hear it, engraveth on them that image which it carries with it, of the mind and will of the speaker. It guideth, [Page 51]and keeps up the negotiations, the treaties, the alliances, the arts, the sciences, and the disciplines of men; and is the soul of their commerce, and of their conversation, and in a word, of all their humanity. 'Tis by it that superiors make themselves to be obeyed, and inferiors obtain the assistances they need; since 'tis it, that makes both the wills of the one, and the necessities of the other, to be understood. 'Tis it that unites the souls of equals, and discovers to the one, and the other, what each hath of reason, and wisdom in himself, or of sympathie, and aversion for others. It trans­fuseth the souls of the one into the others, pouring into them their sentiments, their reasonings, their inventions, and their affections.

But as the abuse of the excellentest things, is much more dangerous than that of things mean, and common; so it is plain, that the efficacy of speech is not less per­nicious, when applied to evil; than useful, and beneficial, when employ'd to good. It is as powerful to destroy, as to edifie; to infect, as to cure; and is equally capable of communicating unto men health, and sickness, life, and death, as the springs and intentions be, from which it is dispensed. Speech being of so great importance in the life of men, it's with great reson, that the Apostle hath taken care, in the rule he here gives us for our deportment, to cleanse it of the vices which sin hath sowl'd it with. You may remember, that in the precedent text, he purged it of the poisons of de­traction, and of pollutions contrary to honesty, commanding us to put away evil­speaking, and dishonest talk, out of our mouth. Now, to the end it may be through­ly pure, and legitimate, and truly worthy of a Christian mouth, he taketh out of it, lying also, the most shameful of its defilements, and that which is most directly con­trary to its natural constitution. Lie not (saith he) one to another. And because, in the precedent action, shortness of time permitted us not, to say all that we desired, upon the two former vices of speech, we will resume that discourse now, with your permission; and treat, if the Lord please, of all those three sins of the tongue, which the holy Apostle hath here forbidden us; first, evil-speaking; then in the second place, filthiness contrary to honesty; and thirdly, lying. May it please GOD to guide us in this discourse, and so purifie our lips with the Divine fire of that hea­venly coal, wherewith He sometime touched those of a Prophet of His, that hence­forth our mouths may be so many living sources of benediction, and edification, from whence shall issue none but good, and innocent, pure, and honest, sincere, and veri­table speeches, unto His glory, and our neighbours benefit, and our own salvation; Amen.

The Apostle, in the original of this text, makes use of the word, blasphemy, to signifie that which we have rendred evil-speaking. For though that term, in our vulgar tongue, doth import words spoken to the offence of GOD, when things unworthy of His greatness, and His holiness, and truth, are attributed unto Him, or those that belong unto Him, are denied of Him; or when that which is proper to His Divinity, is communicated to creatures; yet so it is, that in Greek, that is, in the language the Apostle speaks, the word, blasphemy, doth generally signifie any offensive, injurious speech, whomsoever it concerns, whether GOD, or Angels, or men. The truth is, this word, if we respect its origination, or etymologie, doth simply denote, an hurting of the reputation, an offending of some one's honour; as the Greek Grammarians have observed. Whence it comes, that St. Paul useth it, not here only, but also else-where, to signifie such revilings, and detractions, as are directed properly unto men, and not unto GOD; as when he saith, in the first Epi­stle to the Corinthians; We are blamed, and do intreat; it is in the original, 1 Cor. 4.13. we are blasphemed: And when he enjoyns Titus, to admonish the faithful, that they speak evil of no man: It is word for word in the Greek, that they blaspheme no man. Tit. 3.2. That evil speaking, which he doth in this place so severely banish from all Christians mouths, is a vice so common, that no one can be ignorant of it. The world is full of it, and the Church it self beholds but too many examples of it, in those that make profession of her communion. But that no man may deceive himself, it will not be impertinent to represent the principal kinds of it. For as the pestilence is not all of a sort, but great diversity is found in the poisons it comprehends, and in the manner after which they seize on humane bodies; so is it with evil-speaking. It's a poison, that hath under it many different species; a mischief that puts forth divers branches [Page 52]from one and the same root of bitterness. If you regard the form of it; one smites uncovered, another deals its blows in secret: the former revileth openly, and rends the honour of a neighbour in his presence; the latter manageth its self subtilly, and blackens his reputation in private, with so much the more effect; for that it is in a place, where no person appears to ward off its blows. If you consider the causes, and occasions of the thing; some are push'd on to it by choler, others by hatred; some by a close envy, the most by a secret malignity of nature. In fine, if you re­spect their design; some do it to avenge themselves of offences, which they believe they have receiv'd; others to satisfie their naughty humour; and a third sort, meer­ly to pass away the time. It may well be, that the Apostle here did particularly aim at open evil-speaking, which being pressed by the violence of anger, breaks out into revilings; since it is of this passion expresly, that He spake in the precedent words. Yet we may not imagin, that he permitteth us any one of the kinds of this evil. For what difference soever there be in other respects, this is common to them all, that they offend our neighbour, and deprive him, either in whole, or in part, of the preciousest of his goods, that is, his reputation. If it be then a mortal sin to rob a man of his money, or his movables, or his lands; how much more grievous is his crime, who attempts to bereave him of his honour, which is more to be esteemed than life it self? To which must be added, that goods may be recovered, and are actually recovered very often. But it is extremely difficult, and ordinarily impossible for persons, whose reputation evil speaking hath violated, to repair the loss. And though the wound, which an evil-speaker hath given, be cured, yet it is scarce ever so well and perfect­ly done, but there remains a skar still.

But besides reputation, which evil-speaking doth properly attake, it most com­monly takes away some of those other goods that depend upon it; yea, sometimes life its self. For, both the affection of our friends, and the edification we afford our neighbours, being consequents of the esteem they have for us; who sees not, that the blows of a slanderous tongue do deprive us of the one and the other of these good things, in ruining that good opinion which was had of us? And if the person that takes in the poisons of evil-speaking, be potent, and in some high authority; how unspeakable are the miseries, and mournful effects which it produceth? It was this accursed operatrix, that e're-while ruined David with King Saul, and drew upon him a long, and a cruel persecution. 'Tis it, that in the Courts of Princes, and in the families of private men, doth daily cause a thousand and a thousand disorders; that dissolveth the best friendships; that soweth distrusts; that enkindleth hatreds; that embroileth quarrels; that oppresseth the innocent; that renders the fairest ver­tues hideous, and the greatest abilities suspected, often depriving Church and state of the exquisite fruits that might be reap'd from their being employed. And the Psal­mist, to represent this pernicious efficacy of evil-speaking, tells us, that its detractions are sharp arrows shot by a strong man, Psal. 120. and coals of Juniper; and Solomon his son, in like manner, compares the calumniator, to an hammer, to a sword, and a sharp ar­row; both the one and the other, meaning, that there is in nature neither metal nor fire, nor weapon more dangerous than the tongue of a slanderer. 'Tis of it we must properly understand what the Apostle St. James saith of the tongue in general, namely, Jam. 3.6, 7. that it is a fire, yea, a world of iniquity, which defileth the whole body, and sets on fire the course of nature, and is set on fire of hell: that it is an unruly evil, full of deadly poison.

But setting aside the horrible effects which evil-speaking produceth in all societies of men, its malignity and unrighteousness appear of themselves. For whereas the LORD obligeth us, to consider the good qualities and perfections wherewith He hath endowed His creatures, to the end we might praise and esteem them, and imi­tate them, to His glory, and our own edification; the Evil-speaker looks upon no­thing but their defects and vices. And as vultures flye over fair meadows, and flowry and sweet-smelling fields, and alight only on dunghills, and places full of carrion, and infection; and as flies, without touching at the sound parts of the body, do fa­sten only upon sores, and ulcers; so the Evil-speaker, without so much as noting what is graceful and happy in the lives of men, falls upon that which is weak and sickly in them. If they have chanced to stumble (as is very ordinary in this infirm­ness [Page 53]of our nature) thereon it is that he fixeth; therein he takes pleasure, this he glad­ly discovers, and publisheth, amplifying and exaggerating it with his infernal rheto­rick. It's by that he knoweth persons; it's by that he marks them out, and de­scribes them; as bad Painters, that represents nothing so exactly, as the moles and skars of the faces they draw, the deformity of the nose, the bigness of the lips, and other like marks which they have from the birth, or by some accident. Charity co­vereth sins, and forgetteth them. The evil-speaker divulgeth them, and remembreth them perpetually, and takes out of the grave what had been buried in oblivion, and brings it to light again. He loveth ordures, and feeds on nothing but poisons, and immundicities. And for this end, he hath alwaies a sufficient store of such provision by him. His memory is a magazin, or rather a sink, where he heaps up the vilinies, the sins, and the scandals, not of his own neighbourhood, or his own quarter only, but of the whole City; yea, of the whole state, if possibly he may. It is from this diabolical treasury, that he fetcheth the subject of his sweetest thoughts, and most pleasing entertainments. These things are his perfumes, and his dainties. But yet he is not content to rake together, and lay open the ill he finds in his neighbours. He is so malignant, that he feigneth more, and fancyeth some where there is none. He spreadeth it abroad for true, and that he may perswade others of it, he artifici­ally coloureth his fictions, giving out shews for truths, and shadows for substances. He so bitterly hateth all good that where he seeth any he bespatters it, and denigrates it, and disguiseth it, and makes it pass for evil. And, as the snail fowleth the lustre of the fairest flowers with its sordid slime: just so this bad man, by the poisons of his malignity, defameth the most grateful vertues, and makes vices of them. He takes valour for a temerity, and patience for a stupidity; justice for cruelty, and pru­dence for cra [...]in [...]ss. Him that is liberal, he calls prodigal; and the frugal person, covetous. If you be religious, he will not fail to blame you of superstition; And if you be [...]ree, and generous, and far from superstition, he will accuse you of being profane. In fine, there is no vertue, nor perfection, but this naughty man hath found an infamous name for, taken from the vice that borders next upon it. Unto this iniquity he usually addeth a base, and black piece of treachery, when to make his poisons be the more easily swallowed, he mischievously sugars them, beginning his detractions with a preface of praise, and with an affected commendation of the persons whom he hath a mind to revile; protesting at his entrance, that he loveth, and respecteth them; to the end he may create a belief, that it is nothing but the meer force, and evidence of truth, that constrains him to speak evil of them. He kisseth his man at meeting, and then murthers him, as Joab sometime did: he crown­eth his victims, before he killeth them. A fraud, that for all its being ordinary, is nevertheless the blackest, and the most malignant that can be.

After these things, we need not wonder, that GOD and his Saints have abhorred Evil-speaking, and universally treated it, as one of the most detestable vices in the world. As for our LORD, He forbad it expresly to Israel of old, in those words, Thou shalt not go up and down detracting among thy people. Lev. 19.16. Exod. 23.1. Thou shalt not raise a false report. And for Saints, David protesteth, he will cut off the man that slandereth his neighbour privily; and among the qualities he gives the persons that shall dwell in GOD's holy hill, he saith particularly, that such a one backbites not with his tongue, Psal. 15.3. nor raiseth up an ill report against his neighbour. He curseth this kind of people, and maketh such vehement imprecations against them, in the 109 Psalm, as we do not find he ever used the like against any sort of sinners. And truly, with great rea­son. For indeed, there is no vice more malignant, or upon which the Devil's marks are more express. Prosit seduceth the thief; pleasure precipitateth the fornicator, and adulterer: the honour of the world makes the murtherer commit his sin. The evil-speaker can alledge no such thing; it being evident, that he reaps from his vice no fruit at all. There redounds thence to him, neither honour, nor profit, nor plea­sure. What will it give thee, Psal. 120.3. (saith the Psalmist to him) and wherein will that tongue advance thee, which is but deceit? as if he had said, that he could draw no advantage from it, and that by wounding, and wronging others, he got nothing for himself. It's a meer sin, a thing that hath no allurement, or temptingness to excuse it; af­fording him that commits it, nothing but the pleasure of the Devil, who loveth evil [Page 54]for its own sake, and seeks no other satisfaction in sin, but the having committed it. Accordingly you see, that detraction, and calumny, is the proper exercise of the De­vil. At the beginning, he slandered GOD unto man, inducing him to beleeve false­ly, that GOD envied his perfection. He slandereth men unto GOD, mischievously accusing in His presence, the service they do him, of hypocrisie, and impiety, as you see in the history of Job: It's for this he compasseth the earth, and traceth incessant­ly too and fro. He takes all this pain, only to find food for his evil-speaking, and have matter of calumniation. And it's by this character, St. John describeth him in the Apocalyps, where he calleth him, the accuser of our brethren, that accuseth them night and day before our GOD. There are then no sinners that do more resemble this unclean and accursed spirit, than Evil-speakers. Their vice, and the pleasure they take in it, is the true and genuine image of Satan. Certainly the Apostle ac­counted this sin so horrible, and so contrary to the legitimate and natural constitu­tion of men, that he expresly puts detraction, and evil-speaking, among the fruits of that reprobate sense, Rom. 1.30. to which the Gentiles were delivered up, because of their im­piety. And else where he would have us to hold evil-speakers for anathematized, and excommunicate persons, with whom we should have no commerce; but drive them even from our tables, as infamous harpyes, that would polute our repasts. I write to you (saith he) that if any one, 1 Cor. 5 11. who is called a brother, be an evil-speaker, you keep no company with him, and not so much as eat with such a one. And as he banisheth them from our communion in this world, 1 Cor. 6.10. so doth he expresly enroll them among those, who shall have no part in the kingdom of GOD, in the world to come.

Flee then, Beloved Brethren, flee this mortal pest. Let not the bad examples, and vain opinions of the world, which esteemeth and caresseth it, deceive you. It is not by the examples, nor maxims of this generation, that a Christian ought to shape his conversation. What disguisement soever be but upon it, the intrinsick na­ture of this vice cannot be changed. The good companies it is found in, the audi­ence that is given it, the colours it is farded with, do not hinder, but that after all, this Evil-speaking is blasted, and accursed by our LORD, detested and interdicted by His holy Ministers; the image, and character of Satan; the daughter of envy, or hatred, or anger, or malignity; the mother of scandals; the incentive of discords, the scourge of all humane societies, and at last an infallible inheretrix of hell. Flat­ter not your selves, ye evil-speakers. Acknowledge the horridnesse of your vice, and renounce it betimes; and know, that otherwise you can have no part either in the grace or glory of CHRIST JESUS. Do not tell me that you say nothing but what is true. I doubt it much; it being difficult, that an evil-speaking person should tell any story of his neighbours, and not add something of his own. Yet suppose it be so, and that the persons you rip up, are in truth guilty of all the turpitude you impute to them. You hugely deceive your selves, if you think to be exempted from evil-speaking thereby. 2 Sam. 22. Mar. 14.58. Doeg reported to Saul, that he saw David with Ahimelech the Priest. And the Jews testified, that the LORD JESUS had said, He would raise the Temple again in three daies. The one, and the other was true; and yet the Scripture condemneth both Doeg, and those Jews, as very calumniators, and false witnesses; and that justly; for that their design, in saying such things, was to offend the reputation of those they spake of, and to hurt them. And in general, whoever saith evil of his neighbour, is guilty of evil-speaking, though what he saith of him be true, if he say it without necessity, in place, at times, unto persons, where there is no need he should say it. To have discovered a fault, is an evil; seeing fear of scandal obligeth us to hide it, and to wound, by so doing, the reputation of the faul­ty, is yet a further evil; it being evident, that except his salvation, or publick edifi­cation do compell us, we ought not to awaken up, nor stir such things. Neither a­gain excuse you your selves, by saying, that it is not a design to harm your neigh­bour, nor any hatred you bear him, that moves you to speak amiss of him; but what you say, is only to pass the time, for want of better discourse. Wretched man, how would you deal with him, if you hated him, since having not, as you say, any ill will for him, you forbear not to rend him in this manner? Your soul must needs be infinitely maligne, since it makes a pastime of offending a person, whom you hate not. As if a man, and he too a Christian, had not matter enough to employ his [Page 55]tongue, in celebrating the wonders of GOD, and perfections of his creatures; and as if it were not much a greater pleasure to speak of good than of evil. Renounce then henceforth this unworthy and infamous exercise, and leave it to Devils, to whom it doth belong, and to those baser and more impure spirits, which relemble them. Put away all evil speaking out of your mouth, and consecrate your tongues to the blessing of GOD, and the edifying of men. Remember that excellent rule, which the LORD hath given us; All the things ye would that men should do to you, do ye also unto them. There is not a person of you, but holds it for a grievous of­fence to be slandred and ill spoken of; take heed then of treating others in that manner; cover their defects, if they have any; hide their faults, if they have chanced to commit any: considering that you are not exempted neither, and have need of the charity you exercise towards them. Busie your selves in curing your own evils, rather than in discovering other mens; and be more solicitous to correct your own defaults, than curious to learn or publish theirs. Seek your contentment in your own good deeds, and not in the evils of others. But as it is not sufficient a man doth not steal, he must not conceal anothers theft neither: So it is not suffici­ent, my Brethren, that we forbear evil speaking our selves; we must not so much as entertain the evil speakings of others; keep we our ears as well as our mouths, pure and free from this poyson; defend we the absent, when they are ill spoken of in our presence; favour their honour, and if we cannot otherwise do it, at least declare we by our looks and countenance, how troublesom detractive discourses are unto us. This is often sufficient to silence them: For the Vice is so weak, and so shameful in its self, that to beat it down, we need but put it back. And this is the Wise man's meaning, when he saith, That as the Northwind driveth away rain, Pro. 25.23. so doth an angry countenance a backbiting tongue.

But having spoken of Detraction, it is time to come to the other Vice, of which the Apostle here would purge our mouths. Put away (saith he) dishonest talk out of your mouths. This is so shameful a filthiness, that it hath no place in the manners of the people of the World, who have ever so little honesty and gravity. And I cannot enough wonder at the extravagancy of the antient Stoick Philosophers, who maintaining vertue and honesty as to other things, did nevertheless permit their wise man to utter the most unseemly matters, shamelesly and without any cover at all. It is certain, that this licentiousness of the tongue cannot come but from the uncleanness of the heart; a soul chast and truly holy, having all images of filthi­ness in abhorrence. And as this impurity of speech ariseth from corruption, so it evidently tends thereto, infecting the minds and affections of them that hear it. And to this, that Greek Proverb, which the Apostle elsewhere mentions, must be particularly referred, That evil words corrupt good manners. 1 Cor. 1 [...]. For such discourses bring into our spirit filthy and abominable images, which being receiv'd, do make impression, and growing familiar with us, do by little and little take away the shame and horror we ought to have at dishonest things. I say as much of the unclean and perverse artifice of those who hide the impurity of their thoughts under covered speeches, and of a double meaning. For it's these sayings that sink deepest into the imagination, and do so much the more harm, in that they are closer and more wit­ty. And here I cannot forbear complaining of their abuse also, who have admini­stred auricular confession as they call it, among Christians, since it hath been in use. For these men, under pretext of informing themselves of the state of the souls of those whom they confess, do often make strange questions to them, and such as ill ac­cord with modesty: Wherein they commit two faults; the one is, that contrary to the Apostles express prohibition, both here and elsewhere, they licence them­selves to say and hear dishonest things, changing the tongue of Ministers of JESUS CHRIST, which should be nothing but sanctity and honesty, into a vessel of dung; and their ear into a publick sink of all the filth of a Parish. The other is, that by such demands they open peoples hearts to Vice, and most dangerously put them in mind of evils, which they perhaps would never have thought on: They are come so far in this matter, that not content with corners, and the secret of their con­fessionals, they have also published great Books upon this Subject, which the most shameless would be hardly able to read without blushing. Such among others, is [Page 56]that one of a Spanish Jesuit, P. Aurelius. in which he hath heap'd together so many ordures, yea some until now unheard of in the world; that other Doctors of the Roman Com­munion have been forced to make publick declaration of the indignation and hor­ror that this infamous Volume hath caused in them; though other-ways, both the writing and the Author be infinitely esteemed by those of his own order. As for us, my Brethren, who are not in truth the companions (as these Gentlemen qualifie themselves) but the servants and Disciples of the LORD JESUS, let us form our mouths by the example of his most holy One, and by the rules of his Apostle. Let there be nothing in our language, but what is honest, and grave, and seasoned with the salt of grace; worthy of the ear, not only of chastest Virgins, but of Angels themselves: For likewise it's for this use, that the LORD hath given us a tongue, not to pollute the ears of our neighbours, not to teach them evils they knew not, or oblige them to discover to us what they know; but indeed to edifie them, to glorifie the name of GOD, to shew forth his wonders, and speak that language in this world, which we shall eternally speak in that holy and glorious Jerusalem on high, into which no impurity nor filthiness shall enter.

There remains the third Vice, of which the Apostle would purge our speech, that is Lying; a Vice that hath greatest extent of all the rest, and such as men slip into with most facility: Lye not (saith he) one to another. Truth is properly a correspon­dence and conformity of our conceptions, with their object; when the image we form of it in our minds, is such as the thing it self, to which it hath relation; as when we believe that a thing is or is not, which accordingly is or is not indeed. But truth of speech, to which Lying is opposed, is measured by our conception, and not by the thing which is the object of it; that is, our speaking is true, when it accords not with the thing it self immediately, but with the conception we have of it. Whence it happens not seldom, that a man speaks a thing which is false, yet doth not lye; and on the contrary, sometimes lyeth, though what he speaks be in it self true; as when Jacob said, that his son Joseph was dead, he lyed not, because his tongue, in what it uttered, accorded with his heart, though the thing spoken were not true; and on the contrary, if he had said, against the belief of his soul, that Joseph had been alive, he had lyed, since he had spoken contrary to his own thought; though what he had said in that case, would have been in it self true. Man, being a reason­able creature, is bound to endeavour, that he may have no opinion or sentiment in any thing, but what is veritable, and conform to the being of the thing; heedfully keeping himself from being surprized, and from falling into any error: yet this is not properly the duty which the Apostle requireth of us here. As indeed we must acknowledge, that through the weakness of our apprehensions and understanding, and amid that infinity of false appearances, which things or men continually pre­sent us with, it would be very difficult, not to say impossible, to preserve our selves from all error, and never be deceiv'd in common life. The Apostle demands of us a very easie and just thing, even that we never speak any thing but what we believe to be true; and that in the commerce we have with men, our language be sincere and faithful, without fraud and without fallacy, naturally representing without, what we conceive within; and that it never betide us, to say one thing, and think the contrary. The Scripture teacheth us in a multitude of places, that GOD hateth ly­ing more than any other Vice; Prov. 12.22. and the Wise man saith expresly, That false lips are an abomination to him; the Psalmist also, among other marks he gives the Inhabi­tants of the Hill of GOD, Psal. 15.2. puts this for the very first, That they walk uprightly, and work righteousness, and speak the truth, as it is in their heart; and elsewhere he speaketh peremptorily, Psal. 5.7. That GOD will destroy them that speak leasing. In sum, S. Rev. 21.8. John proclaimeth in his Revelation, That the portion of all lyers shall be in the lake that burneth with fire and brimstone. Whence you see, that question here is not of a matter of decency, but of a necessary duty, which we may not fail of, without incurring perdition. The justice of it is so evident, that the Sages of the Pagans themselves have acknowledg'd it; leaving us in their Books, a thousand notable in­timations of that roundness, and simplicity, and truth, which a man of honour and probity should inviolably observe in his whole life: For speech having been given us by nature, or to say better, by the God of nature, to the end we might signifie and [Page 57]declare unto our neighbours, what we have in our hearts; it's clear, that an abusing it, to signifie what we do not think, is a violation of the Law, and institution of Nature. And all true and generous courages, have this sentiment so imprinted on their souls, that they cannot endure double persons; whence it comes, that the Prince of Heathen Poets makes his Heroe say, He hates no less than the gates of Hell, the man that says one thing, and hides in his heart another. Lying is a slavish Vice, that proceeds either from baseness of spirit, or from badness of conscience, or from vanity. Accordingly you see, that it's extreamly odious among all noble and civilized Nations; and particularly in ours of the French, where you know there is no outrage that's accounted more grievous, and more sensible, than to charge a man with lying. He that hath suffer'd it without justifying himself, is held to be a man lost in honour, not among Gentlemen only, but even among people of meaner birth; this generous and veritable sentiment having been left us from hand to hand by our Ancestors, that lying is an infamous thing, and the mark of a soul either wicked or witless; and that he, who is not asham'd of it, will make conscience of nothing; as on the contrary, truth is the foundation of all vertue and honesty. But the Scripture sheweth us in two clauses, what we should think of it; when on one hand it nameth the Devil, the Father of lyes, and on the other, calls the LORD the GOD of truth, and his eternal Son, the truth it self. A consideration that ren­ders the temerity of those so much the more unsufferable, who stiling themselves the companions of JESUS, have not shamed to favour lying, by that Doctrine of Equivocations, and mental reservations, as they call them, Eph. 4.20. which they have publish­ed and practised in these last times. But ye have not so learned CHRIST, if so be ye have heard and been taught by him, as the truth is in JESƲS. He hates all lying and obliquity, in what manner soever they be disguised; and would not have his truth dishonoured by begging from its enemies hand, the help it needeth; that is, he would no ways have fraud and fallacy employ'd on his behalf; his providence is potent e­nough to defend it, without such infamous succour. It's a maxim of his Apostles, that we must not do evil, that good may come thereof. Lying is an evil, contrary to the Law of God, and the Ordinances of nature. There cannot therefore be any rea­son, that gives us a dispensation to commit it.

Thus you see, beloved Brethren, that which we had to say unto you, concerning these three Vices, which the Apostle does here banish from the mouths of Chri­stians, Evil-speaking, Impurity and Lying. Let us obey his holy Doctrine, and re­membring that according to S. James; He that offendeth not in word, the same is a per­fect man; let us diligently purge ours from all these ordures, and so govern our tongue, that it may not speak, but of wisdom, nor pronounce, but of judgment; and that all our discourses may be full of goodness, and of honesty, and of truth, so as our LORD and Saviour, who is charity, purity and soveraign truth, may own us for his, and after the combats and tryals of this life, give us part one day in the peace and triumphs of the next; receiving us into the society of those pure and ho­ly Spirits, who live on high in the Heavens with him, to bless him for ever; as un­to him, with the Father and the holy Spirit, the only true GOD, belongeth all ho­nour and glory. Amen.

THE THIRTY EIGHTH SERMON ON COLOSSIANS,

DEAR Brethren; I know, and freely confess, that being called this day, through the goodness of GOD, to celebrate the memory of the death and passion of our LORD JESUS CHRIST; this sacred chair is obliged, for the fitting you to so important an action, to entertain you with things that relate to this great and divine mysterie. But as I acknowledge, that this is properly the service in which I should employ this hour; so I conceive, that these words of the Apostle S. Paul, which you have heard, and which occur in the chain of our ordinary Text, are very sutable to that principal subject of our exhortation. For this putting off of the old man, and this putting on of the new, of which they tell us, are both the one, and the other, the true effect of this death of our LORD, the remembrance whereof we solemnize. If JESUS had not dyed, we should never have put off the old man, nor put on the new; since that without His death, we could not have had the pardon of our sins, nor the grace of the Holy Spirit, nor the hope of immortality; all which are things absolutely necessary to the devesting us of the old man, and to the revesting us with the new. Whereas now JESUS CHRIST dying on the Cross, hath there pierced through, and fastned up our old man; and by the vertue of His sufferings, created and formed in us another new man, as different from the old, as Heaven from the Earth, and Life from Death. Therefore the Apostle doth elsewhere conclude, from the death of JESUS CHRIST, the death of the old man in us, and the life of the new. 2. Cor. 5.15.17. If one died for all, (saith he) then are all dead, and He died for them, that they might live henceforth in Him, and no more unto themselves. If any man be in CHRIST, [Page 59]he is a new creature. And in another place he saith expresly, Rom. 6.6, 11. that our old man was crucified with CHRIST, that the body of sin might be destroyed, and that we being dead with Him, might live to GOD in Him. Thus the death of CHRIST is at once, the destruction of the old man, and the production of the new; the one was abolish'd by it, and the other created. This flesh of the mystical Lamb, which GOD to day presents us, hath slain our flesh, and enlivened our spirit; and from that Divine blood of His, wherein the old man is drown'd, is issu'd forth the new, created in righteousness, and holiness: like as heretofore, the Israelite was seen to come, alive, and glorious, out of that very gulf of the Red-sea, wherein the Egyptian lay sunk, and overwhelm'd.

But oh new wonder! as our LORD's flesh and blood is the principle, that gives being to our new man; so is it his nutriment. And as in nature, things are su­stained by the same means that they were set up; so in grace, the new man is con­served, and increased, and strengthened by the same blood of JESUS CHRIST, out of which he was formed. And that heavenly meat, and divine drink, which you shall anon receive from the hand of GOD, are not given you, but for the feeding, and perfecting of your new man. I go yet further, and durst say, that this new man, whom the Apostle would at this time vest you with, is none other, rightly consider­ed, than the same JESUS CHRIST, whom we have put on at Baptism, and whom we receive in the Supper, propagated (if I may so speak) and pourtrayed in us by His own vertue; who transformeth us into the likeness of His death and resurrecti­on by reason, that entring into, and dwelling in us, He formeth in us a man like Him­self; that as He did, dyeth unto the flesh; and with him, leaveth in his sepulchre all his old life, as an infirm, and useless offal; and being enlivened with Him, and adorned with His light, and endowed with an heavenly nature leads thenceforth a spiritual, and glorious life. Thus you see, that the body of CHRIST was crucified, and His blood shed; and that the one and the other are given us in the Supper, to devest us of the old man, and vest us with the new. This is the end and fruit of all that mysterie, unto the participation whereof you are this day called. Make ac­count then, that the best preparation you can bring unto it, is a serious meditating of what the Apostle doth here inform us. He exhorted the Colossians afore, to mortifie the vices of their flesh, and all the infamous passions of that Pagan life, they had sometime led in the darkness of their ignorance; as fornication, covetousness, anger, evil speaking, impurity of language, and lying. Now to cut up these and other like vices by the root, and to comprise all the parts of sanctification in few words, he commandeth us to put off the old man with his deeds, &c.

There are others, that take these words for a reason of his precedent exhortation, drawn from that estate which JESUS CHRIST had put them into by Baptism; as if his meaning were, that they are obliged to renounce the vices he had been for­bidding them; since in their Baptism, they did put off the old man, on which these vices depend, and of which they make up a part; and put on the new, which is contrary to them, and incompatible with them. Whether you understand it thus, or take the text simply for a prosecution of the precedent command, shewing us, that for the due execution of it, we must perform what is here added, all amoun­teth to well-nigh the same sense. And for the right comprehending of it, we will treat, if GOD permit, of the three points, which offer themselves in the Apostle's words; first, of the old man, which we must put off; secondly, of the new, which we must put on, and the form it consisteth in, to wit, a renewing in knowledge, after the image of Him who created it: and in fine, of that indifferency of nati­ons, and ceremonies, and conditions, which the Apostle affirmeth in this matter, re­quiring nothing in reference to it, but CHRIST, who is the all of it, and in all. May it please GOD so to inlighten our understandings for the right discerning of this sa­ving truth, and touch our hearts to love, and practise it, effectually sanctifying us by the vertue of His word, and precious Sacrament, that we may all go out hence new men, conformed in purity, and charity, and every vertue, to that LORD JE­SUS, in whose name, and communion, we, by His grace, do glory.

The Scripture sets before us the person of Adam, and of JESUS CHRIST, as two different stocks of mankind, or, as it were, two opposite heads, or principles of [Page 60]this nature, which we call humane. They have this in common, that both the one and the other hath a great number of children, which are issued from them, and do depend upon them; and that each of them doth communicate to his own, his being, his form, his life, and his condition, imprinting his image on them, which every of them beareth according to the quality of his extraction. They differ, or to say bet­ter, are opposite, in that the one is earthy, the other heavenly; the one hath a car­nal, vicious, infirm nature, full of ignorance and error, and subject to death, and the curse. The other hath a spiritual, holy nature, full of light, and wisdom, acceptable unto GOD, immortal, and inheriting eternity. The one propagateth in his chil­dren, sin, and death. The other communicates to his righteousness, sanctity, and life. The one transmits his nature by a carnal generation; the other imparteth his to his descendents, by a spiritual generation, and such an one, as hath nothing in common with flesh and blood. The nature of the one is deprav'd by the empoison­ed breath of the old Serpent, which creepeth on the ground, and liveth on the dust thereof. That of the other hath been formed, and conserved by the Eternal, and coelestial Spirit. It's for these reasons, that the Scripture calleth simply, the one, and the other of these two persons, man, because of their advantage, and their hold­ing the first and principal rank, each of them in his kind. For the same reason again, it gives the one and the other of these two persons, the name Adam; because they are each of them, the Adam, that is to say, the Father, and author of his order; the one of sin, and death; the other of righteousness, and life. But to distinguish them, it cals the one, 1 Cor. 15.47. the first man, and the first Adam; the other, the second man, and the last Adam. The former, him, who having corrupted himself by his disobedience, hath also infected us, leaving us vice, and the curse for an inheritance. The latter, Him, who having repaired our sault by His obedience, hath given us righteousness, sancti­ty, and immortality. Adam is stiled, the first man, and JESUS CHRIST the second; for that the one's corrupting preceded the other's repairing, and reforming. Adam first defiled, and poisoned his nature by sin; and then JESUS CHRIST manifested His full of grace and truth. It's upon the same consideration, that Adam is called the old man, and JESUS CHRIST then ne. Taking in withal, that the first Adam shall be destroyed; whereas the second remains for ever. For its the custome of Scripture, to call that old, which is ready to be done away; and that new, which is firm and lasting. But because each of these two men doth communicate to those that are his, the form and condition of his nature, according to that Scripture-principle, that what is born of the flesh, is flesh, and what is born of the Spirit, is Spirit; thence it comes, that St. Paul giving the effect the name of its cause, by a figure ordinary in all lan­guages, calls that form, and condition of nature, which each of us receives from the first Adam by carnal birth, the old man; and likewise, that form and condition which the faithful receive from JESUS CHRIST, by spiritual regeneration, the new man. This is that he means here, when he speaks of putting off the old man, and put­ting on the new; and else where, in a passage like to this, the truth (saith he) which we have learnt in JESƲS, is, that we put off the old man, concerning the former conver­sation who is corrupted by the lusts that seduce him; and that we put on the new man, created after GOD in righteousness, and true holiness.

Now, as to that form of nature which we all receive from the first Adam by our carnal birth, every one well knoweth what it is, and in what it consisteth. For the Scripture declareth, and all mens experience also teacheth, that the nature of the chil­dren of Adam is extremely corrupt, and vicious; smitten in the understanding with an horrible ignorance, and blindness, and full of errors, and false and pernicious maxims; infected in the will with violent, and enraged love of a man's self, of the flesh, and of the earth, with bruitish affections and passions. This nature is nothing but pride, ambition, injustice, avarice, luxury, envy, hatred, malignity, imprudence, furiousness, cruelty, and inhumanity. Such are all Adam's progeny, while without the communion of JESUS CHRIST. There are no others born upon the earth; and whatever difference is between men, in regard of climate, and colour, and exter­nal appearance of life, the blood they come of, imprinteth this wretched form upon them all in common; which seizing them at their birth, groweth up, and is augmen­ted with age, and exercise, rooting its self in them, and thrusting forth the habitudes [Page 61]of divers sins, which in the end render them unsufferable unto GOD, and their neighbours. And if the providence of Heaven, for the conservation of mankind, did not represss the cursed secondity of this evil, the disorder, and the waste it makes, would be much greater than it is, and proceed to infinite. It is then this mass of corruption, this Hydra of vices; that the Apostle calls the old man; because it is the production of Adam, our old, and first stock, in every one of us.

Hence it is easie to understand on the other hand, what the new man is, that is to say, the form which JESUS CHRIST, the principle of the second creation, doth put upon each of them that are His. For it's directly contrary to that of the first Adam, and comprehends in it all graces and vertues, in opposition to the other's vi­ces, as faith, wisdom, piety, charity, justice, sweetness, honesty, temperance; and in one word, a sanctity like that of JESUS CHRIST, the image of which it is also cal­led. It's this that St. Paul here stiles the new man; because it is the work, and likewise the pourtraict of the LORD JESUS, our new Adam. And he describes it thus himself in this place. For, as to the old man, he only names it, without say­ing any more of it. But as for the new, he occasionally explains us the nature of it, saying, that it is renewed in knowledge, after the image of Him who created it. In which few words he teacheth us, first, that it is created in us; that is, produced by the ope­ration of a Divine power; by reason whereof we are called, the workmanship, and the creatures of GOD; and the Apostle saith else-where, Eph. 2. [...]. that we were created in JE­SƲS CHRIST; whereas the production of the old man in us, is not a creation, but a natural operation. For as it is indeed in our power to kill a man, but there is none, save GOD alone, that can raise him up again; so it was easie for Adam to destroy himself, and us all with him; but to recover, and re-establish us, belongs to GOD alone. Adam could corrupt, and deform our nature. But neither he, nor any of his, [...] to repair, or reform it into a new man. This appertaineth to none but the Creator. It's the work of a Divine power. Then again, the Apostle shews us here, who it is that createth this new man in us, saying, that it's the same person, after whose image it is created. For it is clear, that the new man is after the image of JESUS CHRIST. It is then JESUS CHRIST that createth it in us. Vain man, give not the glory to your pretended free-will. It appertaineth wholly to the LORD. And we may truly say of this second generation, what the Psalmist singeth of the first: that it is the LORD, the eternal word of the Father, Psal. 100. [...]. who hath made us, and not we our selves. But the Apostle, in saying that this new man is renewed, doth teach us a further very considerable thing; to wit, that this piece of our regeneration, or the production of the new man, is polish'd, and per­fected by little and little in us, the Spirit of CHRIST working upon it, during the whole course of our life on earth; and adorning this its own creature by di­vers reiterated operations, with the graces and spiritual beauties it ought to have, until it attain to the utmost and highest point of its perfection in the Heavens; when there shall be seen a compleat, and Angelical sanctity, to shine forth in it, with glory, and blessed immortality.

In fine, the Apostle doth also briefly touch at, both the manner after which, and the pattern by which this renovation is wrought in us. For the manner of it, he saith, That this new man is renewed in knowledge, thereby shewing, that JESUS CHRIST, for the communicating of this new Nature, which is in Him, as in its source, unto us, doth give us, and day by day augment the knowledge of his truth in us; for as ignorance and error is the first and principal deformity of the old Man, and the cause of all the rest; so on the contrary, Wisdom and Know­ledge is the first and principal lineament of the new Man, whereby are formed in us all the other vertues, in which it doth consist, as Love of GOD, and Charity to­wards men, and all the other holy habitudes, which depend upon them; it be­ing manifest, that we love none but the things we know, and proportionably to the knowledge we have of them. Wherefore the LORD begins the admirable work of his grace, hereat. And we have an excellent image of this method of his, in the first Creation of the World; where Moses expresly observes, that the first thing GOD created by his Word, was Light, which is the symbol of Knowledge, as darkness is of Ignorance. This the Apostle plainly pointeth at elsewhere; GOD [Page 62](saith he) who commanded the light to shine out of darkness, 2 Cor. 4 6. hath shined into our hearts. This light of Knowledge once lighted up in our souls, by the Spirit of the LORD, doth presently expel Vices out of them; and shewing us the holy and glorious face of GOD in JESUS CHRIST, transforms us into his likeness, as saith the same Apostle; 1 Cor. 3.18. We all beholding as in a glass, the glory of the LORD with open face, are transformed into the same image, from glory to glory, as by the Spirit of the LORD. It's this he meaneth in the Text, when he saith of the new Man, that it is renewed after the image of him who created it, that is, of JESUS CHRIST our LORD. For he properly is the Pattern, by which that new Nature we are made partakers of, is formed. He is both the Author and Exemplar of it; and 'tis for this, that it is called by his Name, to wit, the new Man. Therefore the Apostle elsewhere, to ex­press the end and effect of his Ministry toward the Galatians, Gal. 4.19. saith, That he tra­velleth in birth, until CHRIST be formed in them. He had no other design, but to revest them with the new Man: Certainly then, the new Man is nothing else but JESUS CHRIST formed in us; that is, nothing else but the form of this holy and blessed LORD, engraven and imprinted on us by the seal of his Word and Spirit; which is precisely the thing he here calls his Image. If you know JESUS CHRIST, you cannot be ignorant what this his form and image is. JESUS CHRIST is the Saint of Saints; a man full of all purity, righteousness, charity, patience, constancy and truth; and in sum of all the lights of holiness. Sure then his form and image can be no other, than a genuine representation of these Divine qualities; a soul in which appears a goodness, an humility, an honesty, I say not, equal, (for it is not possible to arrive unto so high a perfection) but at least semblable and proportionate to his. And this is that which S. Paul elsewhere compriseth expresly in two words, saying, That the new man is created after GOD, in righteousness and true holiness.

Thus you see, Brethren, what that Old, and what this new Man is which the Apostle speaks of in this place: The one is the image of the first Adam, and the other of the second. He commandeth us to put off the old Man with his Deeds, and to put on the New; a manner of speaking, no less elegant, than familiar in Scri­pture, which is wont to say of all the things that are found in this or that subject, that it is clothed with them. As when the Prophets say, that GOD is clothed with strength, with Glory, and with Magnificence; that he is cloathed with Justice; that he will cloath his Priests with salvation, and their enemies with shame; that he will cloath the Heavens with darkness, and so in a multitude of other places; where it is evident, that the term, Cloathing, is taken figuratively, to express simply, the put­ting of any thing in such or such a Subject, whether it be internally or externally. Whence it follows, that, to put off, on the contrary, is simply to quit a thing which one had, and rid himself of it. Thus to put off the old Man, is nothing else but to rid our selves of his Vices, and of his corruptness; to pluck up, for instance, out of our hearts, his covetousness, and his ambition, and the habitudes of his other sins. But the Apostle expresly addeth, that we put him off with his deeds; that is to say, that we not only pluck up out of our hearts, the habits of Vices, which are, as it were, the roots and stocks of it; but that also we cut off from our lives, all the actions, whether interior, as desires and lustings; or exterior, as other sins, which proceed from the same, and are as so many fruits of this accursed plant. For, to speak properly, the old man is one thing; and the act of sin, that issues from it, another. The one is the corruptness it self of our nature; the other is the effect it produceth: The one is as the Plant, and the other as its Fruit. For example, cruel­ty or covetousness is one of the very members of the old Man; murder or stealing ing are acts of it. The Apostle would have us put off the one, and the other; that neither Vice, nor its acts might have any place in us. In like manner, to put on the new Man, is on the other hand, to deck and adorn our understanding, our will, our affections, and all the parts of our life, with those excellent vertues, in which the new man consisteth, as we have said afore; to endeavour it studiously, and take no rest, till we have them formed in us, and our whole nature be covered, and enriched with them.

But though these two words, to put off, and to put on, be in this passage figura­tively taken, yet do they shew us notwithstanding, against the gross and sensless er­ror [Page 63]of some, that as well the old Man, as the New, do both of them signifie the form and disposition, not the substance and very essence of our nature: For when a thing is utterly destroyed, we do not say, it puts off what it had, but that it is pe­risheth. And when the substance of a thing is produced altogether of new, we say not, that it's cloathed, but created; so as the Apostle here commanding us to put off the old man, and put on the new; it is evident, that in this renovation of our na­ture, we do not lose the very substance of it, nor acquire another new one; but on­ly quit that unworthy and wretched form, which sin gave it; and assume another, which resembles that of JESUS CHRIST. I acknowledge, that that old form which we put off, had seized on, and blasted, and disfigured all the parts of our na­ture, both internal and external; as also, that the new one, which we receive in JESUS CHRIST, doth extend its self likewise to them all; in which respect the one and the other differeth from a garment, which covers but the outside, and reaches not further in: yet they both are notwithstanding, another thing than the Subject it self, which is uncloth'd or cloath'd with them, as an habit is another kind of thing than the body it covereth. The one is at it were the rust, as it were the poyson, the malady, the loathsomness and deformity of our nature: The other is the beauty, the health, the perfection, the ornament, and honour of it; and as it were the jewel, that gives it all it hath of worth and value. Neither let the terms of Old and new Man trouble you: For they are often made use or in all languages, to signifie the qualities, and not the very essentials of our nature; as when we say of a person, who was once vicious and debauched, but is now become honest and vertu­ous, that he is another man, a new Man; though, to speak properly, he have the same substance, the same soul, and the same body, he had before; and hath quitted nothing of his former nature, but the bad habitudes it was vested with, not the sub­stance of his Being. Thus it is in regard of the Old and new Man: The substance of the subject remains the same, under the one and the other. There is nothing changed but its form [...] and quality. And it's thus also, that we are to understand what, after the Prophets, S. Peter hath said, namely, 2 Pet. 3.13. That at the last manifestation of the Son of GOD, there shall be new Heavens and a new Earth: For these creatures which now subsist, shall not be annihilated. On the contrary, S Paul saith, Rom. 8.20. That they shall have part in the deliverance of the sons of GOD; but because they shall be purged from all vanity, and put into an estate much more excellent, than that wherein they now sigh and languish, therefore they are called, new Heavens and a new Earth.

As for what remains, The Apostle injoyns us expresly, both here and elsewhere, to put off the old Man, and to put on the New; because in truth these are two different things, even as to depart from evil, and to do good. It is very true, that in the estate men are, no one puts off the old Man, but puts on the New; and so on the contrary; and again as true it is, that the same Spirit of JESUS CHRIST, which effecteth the one, doth also effect the other; even as the Sun, by one and the same action, dispelleth the darkness of our Air, and diffuseth into it light: yet this hin [...]ers not, but that, considering the matter simply, and absolutely in its self; the putting off of the old Man is one thing, and the putting on of the New another. For the corruption of the old Man is not a meer absence and privation of the sanctity of the New, neither is vertue a meer privation of vice, as darkness is nothing at all, but a simple privation of light: Otherwise, it were to be said, that the new man is every­where, where the Old is not; and so on the contrary, as where there is no light, darknes doth of necessity take place, and so on the contrary. But though these two actions of putting off the old Man, and putting on the New, be different in themselves, yet are they inseparably joyned with one another; and in the state we now are, it is not possible that any person should devest himself of sin, and of the misery of his old Man, without vesting himself with the New; because there is no other way of salvation, but the Communion of CHRIST, into which no one ever enters, with­out putting on the new Man. It's in this, that all our salvation consisteth.

But because those false Teachers, which troubled the Church at that time, did pre­tend to the prejudice of this Doctrine, that Circumcision and divers other external things were necessary in Religion, as if they were sufficient to save us without the [Page 64]new Man; or at least the new Man were not sufficient to save us without them; the Apostle doth reject this error of theirs here, which he refuted afore; and to this purpose, in speaking of the new Man, addeth, Where there is neither Greek nor Jew, neither circumcision nor uncircumcision, neither Barbarian nor Scythian, nor bond, nor free; but CHRIST is all, and in all. His meaning is not, that among those whom JESUS CHRIST converteth to new men, by vertue of his Gospel, there are none that be by extraction, Jews or Greeks, Barbarians or Scythians; and for condition, bond or free, circumcised or uncircumcised; nor likewise, that these differences are in themselves none, or ought not to be considered at all, either in nature, or in the state and politick order. On the contrary, he himself will hereafter establish the diffe­rence of bond-men, and free, and command us to observe it in civil life. But what he saith, must be restrained, and appropriated precisely to his intention and design, without extending it any further, He speaks of the new man, and saith, that no one of these differences doth take place in him. He meaneth therefore simply, that in this respect (that is, in what concerns the nature of the new man) all these dif­ferent qualities and conditions are no way considerable; that, as to it, they have no force nor vertue; that neither the nobleness of the Jew, nor the advantage of circumcision, nor the liberty of the free, doth serve at all, to bring us neer the new man, and communicate him to us; that the knowledge of the Greek, and the rude­ness of the Barbarian, and the uncircumsion of the Gentile, and the meanness of the slave, doth not remove us further off from him. That a man, both may not participate of him with the first of these qualities, and may with the last. It's the same thing that he saith else-where; Gal. 6.15. even that in JESƲS CHRIST, neither circumcision availeth any thing, nor uncircumcision, but a new creature; and again, That in CHRIST, & 3.28. there is neither Jew nor Greek, nor bond nor free, nor male nor female, because they are all one in JESƲS CHRIST.

He excludes hereby, first, the pretended advantage of the Jew above the Greek. For the Jews so foolishly presum'd upon their birth, that they imagin'd it sufficient to render them acceptable unto GOD, and they haughtily disdained the Greeks as accursed and abominable, by the sole infelicity of their extraction. The men of Rome are at this day no wiser; as who do not define Christianity, but by an adhe­rence to the See of their City. The Apostle here doth thunder-strike the vanity of the one and the others, proclaiming that neither the Jew nor the Greek, and by consequent, not the Roman or Italian, are of any consideration in godliness, so as to confer upon us, or deprive us of the new Man. And S. John Baptist had afore­hand advertis'd the Jews of it. Mat. 3.9. Presume not so say within your selves, We have Abraham to our Father. And it's this our Saviour meant, when he told Nicodemus, That to en­ter into the Kingdom of Heaven, Joh. 3.3. he must be born again; signifying, that all that dignity of this carnal birth, which did so mightily puff up the hearts of the Phari­sees and Jews, was but a thing of nought, and contributed not at all to the entring them in his Communion. Joh. 8.39. And elsewhere the Jews crying out, that Abraham was their Father, he answers them, That if they were the children of Abraham, they would do his works; an evident sign, that the children of the Saints are they that do their works, as said one of the Ancients Hierome. Act. 10 35., and not they that take up their place; and that, as S. Peter said, Of whatsoever Nation you be, you shall be ac­cepted of GOD, if you fear him, and work righteousness.

That which the Apostle adds a little after, of Barbarians and Scythians, tendeth also to take away all difference of people, in matter of godliness, against the vanity of the Greeks, who despised all other Nations, and called them Barbarians; making no account but of their own, because of the great politeness of their language, and the civility of their manners, and the study of Philosophy and Eloquence, which flourished among them. S. Paul denounceth them, that this vain excellency is of no value in Christianity; and that the illiteratness, and political defects of Barbari­ans, do not alienate them from GOD, provided that putting off the old Man, they put on the New. The Scythians are those whom we call Tartarians, and he makes particular mention of them, either because of the ferity and extream rudeness, in as much as they were accounted the most gross and least polite of all Barbarians; or because of their probity, justice and moral innocency, as some think.

After nations, he speaks also of the difference of ceremonies, and conditions. To the former referrs his saying, that in Christianity, there is neither circumcision, nor uncircumcision; comprising under this one species, all other semblable observati­ons of things external, and not commanded of GOD in religion; signifying, that men are neither furthered towards the kingdom of Heaven by being circumcised, nor set back by wanting of it: and likewise, that (as he faith else-where) if we eat, we have not the more; and if we eat not, we have not the less. Whence appears, how ill founded the ridiculous opinion of those is, who put an higher e [...]mate upon themselves by far, than upon others, in point of holiness, by reason of th [...]se external and voluntary devotions; as for instance, because they were a cowl, or a certain particular habit; because they abstain from flesh, either alwaies, or so a cer­tain daies, and do other like things, in which they are not ashamed, even to place Christianity. What the Apostle addeth in the last place, concerning the bond, and the free, doth also comprehend nobility, and peasantry, riches, and poverty, dignity, and inferiority; and in fine, all that diversity of conditions which divideth men in the present world. Though these qualities put a difference between them on earth, they put none between them in Heaven, nor in the mystical body of our LORD and Saviour, into which GOD receiveth us all indifferently, if He see the new man in us, and doth equally exclude those in whom He finds it not. The pomp of riches, and honours, and the glory of great birth, doth recommend no one unto Him: lo [...] ­ness of extraction, or of condition, and the misery of poverty, doth not [...]. Him to reject any. He strips all men of that habit that makes up no part of them; and judgeth of them only by that form of the old, or new man, which they bear within them.

Now having excluded all these things from the true constitution of piety, he in­forms us, for a conclusion, wherein its whole force and vertue doth consist. In this renovation of man, there is (saith he) neither Greek nor Jew, neither Circumcisi­on nor Ʋncircumcision, neither Borbarian nor Seythian, nor bond nor free; but CHRIST is all, and in all. That which the Jews promise themselves in vain from their birth, and they that Judaize from their circumcision, and the Greeks from their Phi­losophy, and Great ones from their dignity, JESUS CHRIST alone doth give abundantly to all that are in Him. He is all to them. For in Him the Gentile finds Judaism, and the nobility of Israel; all they that are of faith, Gal. [...]. being children of A­braham. In Him the uncircumcised have the true circumcision, which is not made with hands; Barbarians, Divine Philosophy, and the Bourgeship of Heaven; bond-men, freedom of spirit; poor men, the treasures of eternity; abject persons, the glory of GOD, and the excellency of His Kingdom. And as He hath in Him an abundance of all sacred and salutiferous things; so hath He them for all: shutting not up the bosome of His grace against any, who ever he be, and conferring on all those of His communion universally, righteousness, wisdom, sanctification, and redemp­tion; and in a word; all graces requisite for conducting them unto, and putting them in the eternal possession of supreme beatitude.

Dear Brethren, It's this same blessed LORD, the fountain, and the fulness of all good, that GOD presenteth to you at this time, in His word, and in His Sacra­ment. Come ye all to Him, seeing He is so bountifully offered unto you. Let no one imagine either that he may do well enough without Him, or that He may not enjoy Him. He is both necessary for the greatest, and accessible unto the least. The dignity of Masters, the abundance of riches, the extraction of the noble, the observances of the devout, and such other advantages will be of no use at all to save those that have them; so that JESUS CHRIST is no less necessary for them, than if they had them not. The low estate of servants, the distressedness of the poor, and the like other disadvantages, do hinder no one from approaching, and receiving of Him. And as the brazen Serpent, which sometime figured him in the desert, was communicated indifferently unto all, great and small, poor and rich, noble and ignoble; and equally cured all those that looked on it: and again, as there was no remedy to be had against the biting of the fiery Serpents, but that alone: neither riches, nor nobility, nor science, nor any other quality could cure any of them. So is it with our LORD JESUS. He is equally both necessary, and approachable [Page 66]for all. He offers Himself to the great; He disdaineth not the least. He gives Himself to the one, and to the others, and saves them all indifferently. Come ye th [...]n all unto Him, what-ever in other respects your condition or extraction be. Lift up your eyes on Him, and behold Him stretched out for you upon Moses's pole; crucified for your sins, and wounded for your iniquities, His flesh pierced with nails, His blood spilt on the ground: presenting to you in this scandalous, but salutiferous infirmity; the treasure of life and happiness. Bring unto Him souls full of faith, respect, and love; and prepare for the receiving of Him, not your bodily mouth, or stomach, (places, what-ever superstition say, unworthy to lodge Him) but your hearts, your minds, your understandings and affections; that is, the nobler part of your being. There it is that He takes pleasure, there it is that He would dwell. Accordingly it's there that He should operate, and display His vertue, unto the extinguishing of the old man, and the engraving of His own image. As the body is not the object of this operation of His; so neither is it the seat of His presence, nor the throne of His Majesty.

But you plainly see, My Brethren, that this incomparable favour He placeth on you, in being willing to come, and dwell in your hearts, doth oblige you to put off His enemie the old man, and clear your selves of all His pollutions; eradicate the habitudes of all his vices; smother all his desires, and cleanse your whole life from all his deeds. This old man is the disgrace of your nature, the poison of your soul, the death of your life, the cause of your unhappiness. It's he that destroyed you, that banish'd you out of Paradise, that bereav'd you of your true delights, that made you subject unto vanity, and the wrath of GOD, and the hatred of His Angels, and the tyrannie of Devils. Devest your selves of this accursed and funestous habit. Give your selves no rest till you be rid of it. Tell me not that he holds too fast; that you feel him sticking in your inward parts, and in your marrow. Where eternal salvation is concerned, there [...] is to be taken. If you cannot rid your selves of him other­ [...] better to pluck out your very bowels, than spare them, and pe­ [...] the truth is, we slatter our selves; and that to keep this pleasing enemie with us we makes our selves believe, he is part of us; as if we could not be m [...]n, without fouling our selves in the dung of his vices. Be not afraid of hurting, o [...] outraging your selves, by driving him from you. It's but the p [...]st and poison of your nature, as we said afore. Your life will be not (as you imagine, incommodated, but discharged, more free, and more happy by it, th [...]n it was. Besides, after the victory over him, which CHRIST hath won upon the Cross, it ill becomes us to complain of the strength of this enemie. All his strength consisteth only in our cowardice; in our feebleness, and effe­minacy. JESUS CHRIST hath taken from him all the true strength he had. He hath crucified him, and overthrown all the foundations of his tyrannie, and of his life, discovering to us the horridness thereof, and opening us the way to liberty, and the gate of the house of GOD. Instead of this wretched, and fordid, and shameful form of life, let us put on that new man, who now presents, and gives Himself unto us. Let us have Him night and day before our eyes, as the only exemplar of our true nature. Let us copy Him all out, and faithfully engrave upon our souls all the features of His Divine, and glo­rious form. Let the image of this new Adam shine forth in our whole life, in our souls, and in our carriages.

Dear Brethren, it must be acknowledged, that hitherto we have greatly failed in this duty. For what is more unlike, than we, and this JESUS CHRIST, to whose image we should be conformed? He is humble, and meek, and p [...] ­tient, as a lamb; We are fierce, and proud, and cholerick, as Lions. He did good to His enemies; and we hardly spare our friends. He lov'd the greatest strangers, and we hate our neerest neighbours. He was most pure, and holy; and we are polluted with the ordures of intemperance. He sought only His Father's glory, and the salvation of men. We muse upon nothing but earth, and consider only our own interests; With this dissimilitude, or to say better, contrariety, how can we pretend to have put on the new man, which is created [Page 67]after the image of JESUS CHRIST? And how can it be thought, but that we rather bear the image of His enemie? Yet you are not ignorant what depends upon it; and do well know, that it is not possible to have part on high in the glory of the new man, except we put him on here below. In the name of GOD, Beloved Brethren, and as your own salvation is dear to you, travel on this great and necessary design. Repair the negligences of the time pass'd; and discharging for the future, with good fidelity, what the Apostle's word, and the Sacrament of this mystical table, do equally require of you; put off the old man, who hath destroyed you; Put on the new man, who hath sav'd you, renewing you in the knowledge, and unto the likeness of this sweet, and merciful LORD, who died, and is risen again for you; that after you have born on earth the image of His holiness, and charity, you may bear it eternal­ly in the Heavens, together with that of His glory, and immortality. Amen.

THE THIRTY NINTH SERMON ON COLOSSIANS,

DEAR Brethren, That which the Sacrament of the LORD's holy Supper requireth of us, and which it effecteth and produceth in us, when we duly receive it, is the very thing which the Apostle com­mands us in this Text; and unto which he formeth us by these words of his. He willeth, that we be merciful, kind, humble, meek, patient and facile to pardon one another. And the end and effect of the Sa­crament is, to make us so: For it communicateth the LORD JESUS CHRIST unto us, not that the substance of his Body may enter into ours, nor that his flesh may be touched by our mouths and stomacks (a thing both prodigious and impossi­ble, and which is moreover unprofitable and superfluous) but indeed to transforms us into his Image, and render us like him, that is, humble, meek, patient, kind and merciful as he is, forming these divine vertues in us by the essicacy of his Death, which is celebrated in this Mysterie. Whereby you see a notable difference between the heavenly food which we receive in this Sacrament, and the earthly meat we dai­ly take; for whereas the latter is, for the nourishing of our bodies, chang'd into their nature; the former, on the contrary, for the enlivening of our souls, transform them into its own. Thus, since we have participated this Morning of this precious Sacrament, we cannot better employ the present hour, than in meditating these words of the Apostle, which contain and represent one of its principal effects. Con­sider them therefore, my Brethren, attentively. And that we may discern whether or no we have truly communicated of the bread of Heaven, let us examine whether it hath produced and formed in our hearts that humility and kindness, and all those [Page 69]other vertues, which the Apostle enjoyns us in this place; and reckon we, that without this, neither the LORD's favour in inviting us unto his Table, nor the heavenly food there presented us, will benefit us at all; and that remaining far from contributing to our salvation, it will aggravate our condemnation, according to the Apostles saying in another place, That whoever cateth of the bread of the LORD, and drinketh of his cup unworthily, eateth and drinketh his own judgment.

S. Paul, if you remember, having in general exhorted the Colossians to mortifie the members of the old Man, did particularly nominate and specifie to them some of his principal Vices, as covetousness, fornication, malignity, wrath, and such o­thers, expresly injoyning them to put them away: But because it is not enough to forbear evil, there must also be a doing good; and it sufficeth not that we abstain from vice, if we do not exercise the actions of vertue: This great Apostle having forbidden the lusts and fins of the old Man, commands us first in general, to put on the New, as you heard a week since; and then in the progress of his speech, he pointeth at some of the principal parts of this new Man, by name. It is precisely at the Verses we have read, that he begins this discourse; Put on then (saith he) as elected of GOD, Saints and Beloved, bowels of mercy, &c. — This exhortation he in­fers from the precedent Verses, and proposeth us at the entrance, a reason that ob­ligeth us unto this pursuit, taken from the honour GOD hath done us, to choose us for his Saints and his Beloved. Next, he commands us compassion, benignity, humi­lity, meekness, patience; five Vertues, that refer, as you see, to the manner after which we are to carry our selves towards our neighbours, and particularly towards those of them that suffer evil, or do us any. Afterwards he pointeth out two acts of patience and benignity; the one is a bearing with, and the other the pardoning of one another; and to incite us to them, he adds the example our LORD and Saviour hath given us of them. So we shall have three Points to treat of in this action, if the LORD will; First, the quality of elected of GOD, Saints and Be­loved, which the Apostle gives us at the entrance, to sway us to our duty. Second­ly, the five Vertues which he recommends unto us, and the exercising of them in the matter of that forbearance and mutual forgiveness which we owe one another. And finally, in the third place, the example of JESUS CHRIST, which he sets be­fore our eyes, as an accomplisht pattern, and a most effectual argument of our san­ctification. Dear Brethren, hear, meditate, and duly put in practise that Divine Lesson, which the LORD JESUS gave you this Morning in the Mysterie of his Table, and now repeats by the mouth of his Apostle.

The Apostle deduceth it from what he had generally asserted in the precedent Verses, namely, that we have put on the new Man, which is renewed in knowledge, after the Image of him who created him. Thence he now concludes, Put on then bow­els of mercy, kindness, humility, meekness, patience. The consequence is evident. For since we do put on the new Man in JESUS CHRIST, it is clear, that these Vertues being as they are, members and parts of this new Man, it's a duty of ours to put them on; and that in defect of them, this new Nature, which makes us Christians, would remain imperfect in us. Brethren, Mark well this reasoning, and learn by it, how hugely they deceive themselves, who pretend, without these Vertues, unto the name and inheritance of Christians; imagining that they are not necessary for all, but only meet for such as will be perfecter and more excellent than the commonalty of the faithful. It's a principle laid down in divers places by the Apostle, and ac­knowledged by the whole Church, that no man is in CHRIST, except he be a new Creature. And himself teacheth us here, that whoever is a new Creature, must put on compassion, and those other Vertues he nameth in order; sure it follows then, that whosoever hath not put them on, is not a new Creature, nor by consequent a Christian. If therefore you will be Christians; if you will aspire to salvation, which GOD gives to none, but those that are so; renounce that pernicious error, and em­brace the pursuit of all these Vertues with vigorous resolution, travelling incessant­ly in it, until you have vested your souls with their habitudes, sentiments and af­fections, and fill'd your whole life with their actions.

It's the thing to which you are also evidently obliged, by the dignity of being the Elect, the Saints, and the beloved of GOD, which you are stated in, and the Apo­stle [Page 70]in this place minds you of. Put on (saith he) compassion, kindness, as elected of GOD, Saints and beloved. The Hebrew Grammarians have noted, that the word, as is used in that language two manner of ways; sometimes to signifie the analogy and resemblance of one thing to another, and this they call, the as of likeness: For instance, when our Saviour saith; Be wise as Scrpents, and simple as Doves: Some­times to signifie, that the subject we speak of, hath not the resemblance, but the re­ality of that particular, which we attribute to it, and this they term the as of verity. As when S. Joh. 1.14. John saith of our LORD JESUS CHRIST; We beheld his glory, to wit, a glory, as of the only begotten of the Father. His me [...]ning is, not that JESUS CHRIST was like the only Son of God: but that he was so indeed, and in truth; and that the gl [...]y which he and his companions beheld in him, was just such as the glory of GOD's true Son should be. An as of the first kind, compares one thing with another: An as of the second compares a thing with its self. The first is a compa­rative Particle, as the Grammarians speak; and the second a rational one. The as here used by the Apostle, is of the second kind, not of the first: For he doth not mean, that we should addict our selves to those Vertues which he enjoyns us, as do certain other persons, elected of God; but that we do addict our selves unto them, because we have the honour to be elected of GOD our selves. This as doth not compare us with others, but with our selves, and impo [...]ts as much as if S. Paul had said, seeing that, or since that you be elected of GOD, containing in it this reasoning: Such as have the honour to be elected of GOD, his Saints and his Beloved, ought to be cloathed with humility, benignity and meekness: Since then you have in JESUS CHRIST the honour to be the Elect, the Saints, and the Beloved of GOD; judge if you [...] not obliged to put on all these Vertues. We use the word as, to the same sense often in our common speech: As for example, when we say of a good man, that he liv'd and dy'd religiously, as a Christian, that is, so as was meet for that quality of Christian which he had; and when we advise a young man of good rank, to be [...]onest in all his conversation, as born of a good house, and issu'd from a no­ble and a vertuous Father.

Of these three qualities, which the Apostle here gives the faithful, the first is, that they are elected of GOD. The election of God is the choice. He makes, according to his good pleasure, of certain persons to call them unto the knowledge of himself, and unto the glory of his salvation. And this term, Election, signifies, sometimes the resolution he hath taken in his eternal counsel, to choose and call them, which the Scripture elsewhere calls, Eph. 1.11. The determinate purpose of GOD; sometimes the exe­cution of this eternal determination, when GOD doth in time, touch the men of his good pleasure by the efficacy of his Word and Spirit, converting them to the faith of his Gospel, and separating them by this means from the rest of men, who continue in the miserable estate of their nature, through their impenitence and un­belief. The Apostle, in my opinion, does comprehend both the one and the other of these two senses, when he saith here, That we are elected of GOD, that is, such as he hath chosen, and effectively separated from the world, according to his determinate purpose, calling us unto himself, to serve him according to the discipline of his Gospel. Now that this quality doth oblige us to put on all the vertues which he re­commends unto us in the words following, is evident. For this very thing is the aim and end of his Election, as the Apostle elsewhere informs us, when he saith, That GOD hath elected us in CHRIST, Eph. 1.4. that we might be holy and blameless before him in love. And it's that that Moses yerwhile represented to ancient Israel the type of the new; Deut. 26.18. The Lord (saith he) hath set thee on high this day (that is, hath raised thee above other Nations by his election) that thou might'st be to him a peculiar people, and keep his commandments. Whence appears how false their calumny is, who accuse the doctrine of Election, of favouring vice and impenitency. If it were so, what could have less of reason in it, than the Apostles discourse, who alledgeth our election, to incite us unto the studious pursuance of holiness? But it is quite otherwise than these men pretend. As GOD's election is the source of sanctification and good works; so the asserting and teaching of it, is an establishing and a founding of them. And they that make their boast of their being elected of GOD, but mean time lead a licen­tious and profane life, do mock GOD and men; and shall infallibly perish in this [Page 71]false and vain error, if they amend not. For since GOD's election is never executed without converting a man, and sanctifying him; and it is not possible on the other hand, that any one should know himself elected otherwise, than by feeling the real execution of his election; it is evidently rashness, and a palpable error to imagine that one is elected, except he be truly converted unto GOD, and indu'd with pie­ty and charity.

Another quality which the Apostle here gives us, is, that we are Saints: For he is not of the opinion of Rome, who calls none Saints, but those whom she hath ca­nonized. Saint Paul acknowledgeth none for believers who are not Saints. Accord­ingly you know, that in the Creed, the Church, which is the body of all true Chri­stians, and not of the canonized only, is called holy, and the communion of Saints. Indeed, since there is not a Christian but hath been baptized into JESUS CHRIST, and receiv'd the holy Ghost, according to the Apostles saying elsewhere, Rom. 8. That if any man have not the Spirit of CHRIST, he is none of his: How can he be a Christian, who is not a Saint? Seeing both Baptism and the Spirit of CHRIST do sanctifie all those to whom they are truly communicated? Now, that this quality of Saints, or holy Ones, doth also oblige us to all the vertues that the Apostle gives us in charge, in the following Verses, is as clear as the Sun at noon-day: For what else is sancti­ty it self, but a piety, and an exquisite charity, compleat in all its parts, and adorned with every vertue? Besides, by sanctification we are dedicated and consecrated un­to GOD, so as henceforth we ought not to dispose of our selves but for his service, and according to his will; which is no other, but that we live in all purity, honesty, and vertue. And this is that the LORD signifieth, when he so often chargeth his peo­ple to be holy: You shall he holy unto me (saith he) for I am holy; Lev. 11.44. & 20.26. and have separated you from other people to be mine.

The third quality the Apostle gives us here, is, That we are the Beloved of GOD; that is to say, those of all men, whom he most loveth, and dearly respecteth in his Son JESUS CHRIST. Since then, the love wherewith God honoureth us, does ob­lige us to love him, and that we cannot fail of this reciprocal love, without herrible ingratitude; it is evident that our being the beloved of GOD, doth necessarily require of us, that we put on all these vertues, which the Apostle is about to give us in charge: First, because it is a necessary and infallible effect of the love we bear to GOD, to do what he commands us, and he commands us nothing else, Joh. 14.15. but the exer­cising of every vertue. If you love me (saith he) keep my commandments. Secondly, because true love transformeth him that loveth, into the image of the thing loved; so as GOD being charity, justice, and holiness it self, it is not possible if we love him truly, but that we put on all these divine Vertues. Thus you see, Believers, that the honour we have, to be elected of GOD, Saints and Beloved, doth most strictly ob­lige us to do what the Apostle commands us, that is, to embrace all the vertues he is about to represent unto us; which he expresseth in one word, bidding us, put them on, that is, that we seat them in our hearts, and shew them in our lives; that we deck our souls with their habits, and adorn our manners with their acts. For it's this is signified by the word put on, here figuratively used, according to the usual stile of Scripture; as we gave you notice, in expounding the precedent Text, where the Apostle exhorted us to put off the old Man, and put on the New.

The foremost of these Vertues which he recommends unto us, are those five which he does expresly nominate in the present Text, mercy, kindness, humility, meekness and patience. Mercy is a goodness and tenderness of spirit, which causeth us to resent the miseries of others, and have compassion on them, and take part in them, as if we suffered them our selves. And the Apostle, to shew us how quick and deep this sentiment should be in us, would have us to put on, not mercy simply, but bowels of mercy, which is a form of speaking taken from the Hebrew language, in which the word Bowels is often used, to signifie the resentments of piety, and the tendernesses of compassion; and this not without reason, it being clear, that com­passion doth affect and hugely move the heart, the principal of our internal parts. It is not enough, that we lodge pity in our faces, and in our looks, externally shew­ing the movings and appearences of it. The miseries of our neighbours must descend into our hearts, and reach the depth of our bowels; they must affect them with a [Page 72]real grief, that may move them, and stir up all that is in our power, to the af­fording of them succour. For the discipline of JESUS CHRIST doth not at all ap­prove of the rigidness of the Stoick Philosophy; which pluck'd up mercy as well as other passions out of the bowels of its Wise man; as if to resent trouble, or grief, were a thing unworthy of a vertuous person. Let him remedy the miseries of others (said they;) but let him not feel them. Let him succour the men, but let him not be touched with their passion. First, that which they presuppose is false; namely, that to suffer one's self to be touched with sentiment of grief, is a defiling, or polluting of vertue. There's nothing unworthy of true vertue, but vice: now grief is not a vice; it is a simple sentiment of nature: and for the being wise, it is not needful a man should renounce the sentiments of nature; it is sufficient to go­vern them, and keep them within their bounds, and use them with reason. Again, this insensibility, which they suppose is a chimera, and a fiction of their own, which cannot take place in the soul of man, which GOD hath formed unto sweetness, and tenderness, more than any other creature; as is evident by tears, of which none none but man is capable; Lastly, whereas they would have the wise man succour the miserable, without resenting their misery, this is both difficult and dangerous. For it is a taking away one of the sharpest incitements that spurs us on to assist them; it being clear, that nothing moves us more powerfully thereto, than compassion. We must not (as those people said) remedy other mens miseries without feeling them, (which is both difficult in our nature, and unprofitable, though it were easie) but quite contrary, we must feel them, that we may remedy them. So likewise there is nothing more cold, and less helpful, than these insensible persons. For eradicating compassion out of our hearts, they put in them obdurateness, and inhumanity, which are infinitely more contrary to true Vertue, than grief and emotion.

Renounce we then, Beloved Brethren, this rough and inhumane philosophy. Let it be no shame to us to be tender, and sensible of our neighbours miseries. Let us hold compassion, not for an infirmity, but for a vertue, unto which GOD calleth us, both by His commands, and by the examples, as of His Saints, so of His Son Himself, JESUS CHRIST our LORD. Luke 6.36. 1 Pet. 3.8. Be ye merciful, saith He; and one of His Apostles exhorteth us, to be full of mutual compassion, pityful, courteous. And our St. Paul goes so sar, Rom. 12.15. as he would have us weep with them that weep; and the truth is, our tears, and our resentments, though we can do nothing else, afford yet some ease to the af­flicted. The Saints, of whom we are told in Scripture, have all of them this cha­racter of sweetness, and humanity. They were tender, and full of compassion to­wards all afflicted persons: and to alledge no other examples, you know how the miseries of men did touch, and pierce the heart of our LORD and Saviour; who wept when He saw Lazarus's grave, and of whom it is said, that He is apt to have pity on the ignorant, Heb. 5.2. Heb. 4.15. and them that are out of the way; and again, that He hath compas­sion of our infimities. But beside the law of GOD, nature it self demandeth these resentments of us. For men being our neighbours, that is, of one and the same na­ture we are; who sees not, but that it is reasonable we should be touched with their miseries? And this the rather, for that it may betide us to fall into the like our selves, and one day need that compassion and succour they now crave of us?

After the movings of compassion, the Apostle commandeth of us, the succour and offices of benignity; which is a goodness of nature, that takes pleasure in, and makes it its study to serve, and oblige every one, and incommodate, or disob­lige no body; that readily stretcheth out its helping hand to the afflicted, and free­ly communicateth its goods to the necessitous. A thing which GOD commands us every where in His word, willing us there to be communicative; to break our bread to the hungry, and impart of our substance to those that need. The charge of stewards, or dispencers, which he hath given us, obligeth us thereto; For He hath put into our hands all the wealth we do possess; to the end we should prudently and charitably dispence it to our neighbours. And as He promiseth great benedi­ctions and recompences, as well in this life, as also in the next, to those that acquit themselves faithfully of this duty, and are kind and beneficent; so doth He menace all those that shall fail to do it, with grievous and eternal punishments, and treats them at every turn, as persons not only cruel, and inhumane, but also unequitable, and unjust.

Unto mercy, and kindness, the Apostle willeth that we add humility; the ba­fis and foundation of all Christian Vertues: the ornament of a believing soul, the mother of patience, the nurse of charity. There is no disposition of soul more plea­sing to GOD, or more profitable unto men. I confess, the exercising of it is dif­ficult unto man, naturally proud, and wilful. But the light of the Gospel of CHRIST, and the power of His grace, do render that easie to us, which is hard of it self. The pride of man, sure, springeth not but from his ignorance. If he knew himself as he ought, he would be humble, and instead of glorying in, be ashamed of himself. Why then do not we, who know the vanity of our being, the feeble­ness of our bodies, the malignity of our hearts, the ignorance and folly of our minds, the perverseness of our affections, the uncertainty and misery of our life, the demerit of our sins, and the eternal woe whereof they are worthy; I say, why do we not clothe our selves all over with a sincere and profound humility? Af­ter these consideratons, how can we have any puff of pride? If you tell me; it is true, you were such by nature, but that the grace of JESUS CHRIST hath made you otherwise; I answer, that herein you have cause indeed to acknowledge, and glorifie His bounty; but none to lift up your selves. For you have nothing that is good, but you received it of GOD; and if you have received it, why do ye boast of it? The more He hath given you, the more ought you to humble your selves: as those branches bow most, and hang down lowest, which are most laden with fruit. Thus you see, that being nothing in your selves, and having received of GOD all that you can have, it is just that you be humble: not to report here either the command for it, which GOD gives us in a thousand places, or the graces He promiseth unto humility, or the pattern of it, which He sets before us in His Son JESUS CHRIST, or the ruine wherewith He menaceth the haughty.

After humility, the Apostle lodgeth two of its daughters in our souls, namely, meekness, and patience. Meekness is properly that which we call gentleness; the greatest grace of our behaviour, and the amiablest ornament of our life. It receives every one with an open heart, and a pleasing countenance. It is not easily pro­voked, and as far as it can, takes all things in good part. It is assable, and judgeth not with rigour. It restrains the stirrings of choler, and notwithstanding the occasions offered for it, keeps, and maintains it self in a sweet calm, without becoming angry, easily receiving as far as reason permitteth, the excuses of those that have offended it, and being much more readily appeased, than irritated. As this vertue is very grateful to others, so is it exceedingly profitable, and beneficial to our selves. For living with men, that is to say, with weak, and wretched creatures; without gentle­ness, that sweetneth all things, we must needs be in a continual irritation, and never have joy, nor repose. Patience is the sister of gentleness, they do both of them bear vexations things, without exasperation; only with this difference; that gentleness is exercised in reference to the fullenness, the sottishness, and the impertinency of those we converse with; patience undergoeth other greater evils, as outrages, and affronts, and those very afflictions which are sent us of GOD, as sicknesses, and losses, and the like.

But for the better clearing of the nature of these two Vertues, the Apostle parti­cularly recommends unto us two eminent acts of them, extremely necessary for Chri­stians, and of singular use in our whole life; when he addeth, bearing with one ano­ther, and pardoning one another, if one hath a quarrel against the other. The first of these two acts pertaineth as well unto meekness, as to patience. For first, if there be any defect, either in the humour, or in the person, or even in the faith, and piety of our brethren, (provided it be not a capital crime, that tendeth to the overthrow of religion, and salvation) we ought not for this, break with them, nor reject, or sadden them: but bear with them with all sweetness, remembring both the need we have, that the like equity and condescendance be used towards us in many things, wherein we are no more perfect, than our brethren in the fore-mentioned; and the example of our LORD and Saviour, who according to the Prophet's prediction, M [...]. 12.20. did not break the bruised reed, nor quench the smoking flax. Then in the second place, if our neighbours have offended us, either by word, or deed, we must not forthwith betake our selves unto revenge; as men of the world do [...] but endeavour to over­come [Page 74]them by sweetness, bearing their wronging us with a Christian and generous resolution. The other act that the Apostle commandeth us, and which likewise re­spects those two vertues, is, our pardoning one another, if one hath a quarrel against the other. This is yet more than our bearing with one another, which he first re­quired of us: For there are people found, that bear with the fullenness or the infir­mities of their neighbour, yea with his offences, whether it be that they have not the means to avenge themselves, or that they count it not expedient to do it for the present; who mean time, keep and brood upon their resentments, in the secret of their hearts, waiting for an opportunity to shew them with advantage. Wherefore the Apostle is not content to tell us, that we should bear with one another; he addeth further, that we do pardon one another; that is, efface out of our souls all resentment of an offence received, and eradicate all desire of revenge, heartily re­mitting to our neighbours, Mat. 18 35. the fault they have committed against us; as our LORD enjoyns us, when he saith, that his Father will irremissibly punish us, if we do not from our hearts forgive every one his Brother. This duty reacheth universally to all the faithful, and takes place in all kind of subjects; as the Apostle signifies, when he adds indefinitely, if one, that is, any one of us, hath a quarrel against another; whatever the occasion of the quarrel be, whether injurious speeches given, or acti­ons done, either against our selves, or any one of ours.

But because S. Paul was not ignorant how difficult this piece of Christian piety is, our flesh having no passion stronger, and more uneasie to be subdued, than the resentment of offences, and the desire of revenge; to reduce us to this sweetness and divine patience, and to beat down the fierceness of our hearts, he proposeth unto us the example of the LORD JESUS, the Prince of our discipline, and Pat­tern of our life; As CHRIST (saith he) hath pardoned you, so likewise do ye. He does the same also in the Epistle to the Ephesians, Eph. 4.32. where he sets before us the example of GOD forgiving us all our sins for his Son's sake. And what stronger reason than this, could the Apostle alledge? For JESUS CHRIST being our Head, and our el­der Brother, unto whose image we ought to be conformed, according to the pre­destin [...]tion of GOD; how shall we be his members, his Disciples, and his living Pourtraits, if we have nothing in us of that great and divine goodness he hath shewed us? Though he had not exercised it, but towards others; yet we should be obliged to an imitation of Him. But it's our selves that he hath pardoned, and not others only; so that his example doth yet much the more strictly bind us: For the inhumanity of that wretched servant in the Parable, who when he himself had been gratifi'd by his Master, would forgive his fellow nothing, is much more detestable, than if his Master had shew'd such kindness only to some other man. Nor doth the Lord omit the noting of that circumstance expresly to him. Mat. 18.32, 33. Wicked servant (saith he to him) I quitted thee all that debt; oughtest not thou also to have had pity on thy sel­low servant, as I had pity on thee? Judge then what an hell our obdurateness will de­serve, if we, having experienced in our own persons, the wonderful goodness of our LORD and Saviour mercifully forgiving us our faults, have hearts so refractory and so cruel, as to refuse to forgive our Brethren. He is our Master and our GOD, and we are but his servants, and his vassals; or to say better, we were his enemies, his fugitives, and his rebels. And notwithstanding all this, he forbore not to receive us to grace. Our faults were infinite for number, and extreamly hainous and criminal, as which being committed against GOD, deserv'd eternal punishment: yet this hin­dred him not from pardoning them all. Think, if now our pride be not altogether intollerable, who being neither Gods, nor Kings, nor Rulers, but poor worms of the earth, and brands pluckt out of Hell, by the sole clemency of our GOD, have yet the stoutness to deny, not our vassals, or our servants, but our neighbours, our Bre­thren, the domesticks and children of our common Master, the pardon, not of many faults, but of one or two only? not of such as are grievous, but of slight ones? not of capital ones, but such as are remissible? yea sometimes rather pretended, than real? Add hereto, in fine, that as for the LORD JESUS, no one pray'd him to for­give us; there was nothing but his own goodness alone, that induc'd him to do us this grace. Whereas both He, and his Father, and his Spirit, do exhort us and command us, to forgive our Brethren; and this too, with promise, to render us for [Page 75]ever happy, if we do it; and threatning to condemn us to eternal fire, if we fail of it. Thus you see, how proper this example of our LORD is, for the Apostle's pur­pose and design.

But observe yet, in passing, that the comparison he makes between our duty in this behalf, and the grace of JESUS CHRIST towards us, doth evidently infer, that the pardon of our sins, which the LORD gives us, is pure and simple, and without reservation of those temporal punishments and satisfactions, which they of Rome pretend he doth exact of them, after he hath remitted them their faults. For as to us, it's clear, that as often as our Brother repents of having offended us, we ought to forgive him, according to the command of CHRIST; and he would be a mocker, and impious, who would not remit him his fault, but on condition that he were for some while punish'd for it in a fire. Since then the Apostle willeth, that we for­give our Brethren, as JESUS CHRIST forgiveth us, who seeth not, that this un­heard of rigour, hath much less place in the grace we receive from our LORD, than in that we do our Brethren, by forgiving them, when they have of­fended us.

This my beloved Brethren, is, what we had to say to you for exposition of this Exhortation of the Apostle's. Would to GOD the practise of it were as common among us, as the understanding of it is easie, and the justness of it evident! But we know well, what he requireth of us, and are not ignorant, that it is our Ma­sters will, neither can we deny but that it is most reasonable; and yet we do it not. He commands us mercy, and kindness; and nothing is more rare among us. They are as little to be seen here, as in the societies of the World. We have for the most part, little or no resentment, of the miseries of our neighbours: For if we were touched with a true compassion for them, we should visit them in their ficknesses, we should succour them in their necessities, we should asswage their griefs; at least our tears would declare the part we take in their troubles; whereas we do, well­nigh all of us, the contrary. We shun meeting the afilicted, as if misery were a con­tagious malady; and to colour our hard-heartedness, we feign, that they are wicked, and have verily deserv'd the evil, that they suffer. We insult over their unhappiness, so far are we from alleviating it; and instead of oyl, and balm, we pour vinegar into their wounds; not considering, that by adding calumny to rigour, we do not justifie, but redouble our cruelty: For though it were so, that the afflicted had been worse, than you represent him; doth it follow, that you ought not to have pity on him? Do you owe compassion to none but the innocent? Good LORD! what would become of us, if GOD and men should so deal with us? For who of us is not culpable? You that reproach the poor afflicted, unseasonably with their faults, in conscience, are you pure, and without reproach before God? If you look narrowly into it, you will see, that if you be not miserable 'tis not for that you have not de­served it, as well as any other, but for that GOD spares you, or reserves you, per­haps, for some harsher chastisement. But it is uncertain too, whether the person, whom you treat so ill, be afflicted for the faults you accuse him of, or no: For see­ing the impenetrable depth of the judgments of GOD, no man can know of a truth, how the case is; and in the uncertainty we are, it is best to carry our selves wisely to­wards the man, and to judge moderately of his affliction. After all, the LORD hath not made you Inquisitor, or Judge, of your Brethren, that you should pity none, but those whose innocency you should justifie. He reserves the examen of them to himself, and the authority to make it. For your part, who are an infirm man as others be, he gives you order only to consider, whether your neighbours, and espe­cially your brethren, be afflicted; and if they be, to have pity on them; to seel their evils as sensibly as they themselves; and after this first dr [...]ling by compassion, to follow the curing of their miseries with a gentle hand, liberally imparting to them your alms, if they be necessitous, your instructions, if they be ignorant, your cre­dit and assistances, if they be oppressed, and in sine, your succour, if they need it.

But as we have little or no resentment of the affairs of others; so have we too much for our own: Our private interest swalloweth up all the thoughts and affecti­ons we have. We are sollicitous for none but our selves, and those hearts of ours, [Page 76]which see our Brethren pine away, and languish, and dye, without sheeding so much as one tear, cannot endure the least prick in our own skin, without perturba­tion, and being pierced through with grief. This delicateness makes us unable to bear any thing. The heaviness, the simplicity, the least defect we see in our people a­bout us, or in our friends, doth offend us. And though we have more need than any, of the equity, and indulgence of others, yet we can bear nothing from them, but imitating in this part of our lives, the furious and extravagant rigours of Rome in her Councils, do excommunicate and anathematize indifferently, all that crosseth us. And as for the offences that are done us, we make them so hainous, that if we were believ'd, they would all be taken for treasons, which cannot be pardon'd without injustice, and notable prejudice to all humane society. Hence come those hatreds and quarrels, wherewith all is full among us, and which are kept on foot, and perpetuated to the reproach of the Gospel, and scandal of the world, between great and small, yea, the more the sorrow, between neighbours and nearest alliances, not so much as Brethren and Sisters exempted; neither the communion of grace, nor of nature, being sufficient to reduce our refractory and untr [...]ctable stoutness to reason. Now, though this be horrible, yet need it not be wondred at: For the cause of it is very evident, even pride, which hath taken up the place of that humility which the Apostle commandeth us. 'Tis this arrogancy, and that haughty opinion, which every one hath of himself, that renders us so cruel and unnatural, insensible of the miseries of the afflicted, and implacable towards those that have offended us. This is the poyson that kills all sweetness and gentleness, all tenderness and hu­manity in us, and draws out of our bowels all the sentiments of the charity of JESUS CHRIST. Restore humility, and you will soon recover all those divine Vertues.

But, dear Brethren, enough of complaints; especially on so good a day, in which we have communicatted at the LORD's own Table; I would now much rather praise your vertues and graces, than reprehend your faults and vices, I shall therefore leave the charge of examining them to each one of your selves, to be performed by you apart, under the eyes of GOD, and in the secret of your own consciences; and will, for a conclusion, content my self with ex­horting and conjuring you to obey henceforth this command of the Apostle, and to put on (as he enjoyns) bowels of mercy, kindness, humility, gentle­ness, and patience, bearing with one another, and pardoning one another, if one hath a quarrel against the other, as CHRIST hath pardoned you. This is required of you, by that sacred Bread and Wine, which you all have taken together this Morning, at the Table of JESUS CHRIST, and are the sym­bol of your union, and the badge of your concord. Hath not that mystical Cup indeed sweetned your hearts? Hath it not mitigated your gall and bit­terness? and mollified your stoutness? and expel'd out of your minds, all thoughts contrary to charity? This again, that holy and glorious LORD calls for of you, who hath to day been communicated to you. Christian, saith he, I have shewed thee mercy, that thou might'st so do to others; I have had pity upon thee, that thou might'st have compassion upon them; I have given thee my flesh, and blood, that thou might'st impart of thy good things to my poor members, who need them; I have dy'd for thee, that thou might'st live for them; and have satisfied thee with the bread of Heaven, that thou might'st distribute unto them, that of the earth; I have pardoned thee thy crimes, and drowned them all in my blood, that thou might'st chearfully forgive them the offences they have done thee. Thus it is, my Brethren, that the LORD bespeaks us.

The name of Christians, which we bear, and the quality of elect of GOD, Saints and Beloved, which is inseparably annext thereto, doth also oblige us to the same devoirs. For with what face can we say, that we are elected of GOD, if we still abide in the commerce of the World, and its vices? Or his Saints, if we have no mark of his sanctity? Or his Beloved, if we despise his com­mandments? In fine, the interest of our own welfare and salvation, demandeth too the same thing of us: For what is there more miserable, than cruel, haughty, [Page 77]hard-hearted, and implacable souls? whom their own vices do torment night and day for the present; and the fire of Hell will torment eternally in the world to come? And on the contrary, what is more graceful or more happy, than a Church, in which do reign pity and benignity, humility, meekness and pa­tience? And these holy vertues bind all the faithful together. It's there, that the LORD hath commanded life, and the blessing for ever, Psal. 133.3. as the Psalmist sings: It's there he pours forth the graces and consolations of his Spirit du­ring this world, and will in the next, distribute the crowns of his Glory, and of his Immortality. Amen.

THE FORTIETH SERMON ON COLOSSIANS,

DEAR Brethren; Hypocrisie, that piece of wickedness, which GOD most abhorreth, hath a great extent in humane life. It not only counterfeiteth piety, doing external actions of re­ligion, and hiding a protane and impious heart under this handsome veil: but also frequently puts on a false thew of justness and goodness towards men; that by this out-side it may deceive them, and through their credulity, accom­plish its unhonest, and vicious designs. Hereby, first, it com­mits an iniquity of blackest note; it being, as a wise Hea­then sometime said, one of the unjustest things in the world, to make a wicked wretch pass for an honest man. And secondly, it does unworthily profane the acts of vertue, as holy, and sacred a thing as any is, making them serve the passions and interests of vice, than which a more unclean and baser object cannot be ima­gined. For an Hypocrite does good, not out of any affection he hath unto vertue; but to get reputation, or win peoples hearts, or advance his own affairs. Ambition, or avarice, or pleasure, is the idol, to which he sacrificeth the noblest, and most splendid actions. For instance, when he gives alms unto the poor, 'tis not, for that he careth for them, as the Scripture speaks of Judas; but he doth it only to win credit. He gives properly to his own vanity, and not to the necessitousness of men. Again, when he acts the part of a merciful man, and forgives those that have cross'd him, the offences they have done him; it is not any sentiment of goodness, but meerly the interest of his glory, that sways him so to do. There are a multitude of people that do thus abuse beneficence, and gentleness. As the more expert sort [Page 79]of Tyrants, they make 'em instruments of their lust; and when they perform any actions of 'em, it is not at the command of those vertues themselves; but in sub­serviency to their own vices; retaining a disposition to be cruel, and inhumane, if their interest requireth it. Such as are not vertuous but after this manner, are not so indeed. They are subtil, and dextrous; but not good men. And though the external lustre of these goodly works they do, be apt to deceive men; yet it will not be able to satisfie their own conscience, if they have any; and much less to con­tent the eyes of GOD, who judgeth of things by their in-side, and their verity; not by their apparence. For that any act of beneficence, of clemency, of meek­nesse, and humanity, may be holy and acceptable unto GOD, 'tis requisite it should proceed from a sincere love towards our neighbours. If it come from any other principle, it is of no value in reality, how plausible and pompous soever it be in shew. It's a false and spurious production; a fruit sair without, but worm-eaten, and cor­rupt within. Beside that the thing speaks of its self, St. Paul proclaims it, in the thirteenth Chapter of the first to the Corinthians. If I distribute all my goods (saith he) to feed the poor, and have not charity, it profits me nothing.

Therefore, Brethren, the same Apostle, having here afore charged us to bear with one another, to pardon one another, and to perform all other acts of kindness, mer­cy, meeknesse, and patience, doth now add very pertinently for the purging of our hearts and works from all the venome of hypocrisie, that together with these vertues, which he hath exhorted us unto, we have, above all, charity, as that which is the soul of every true vertue: and without which, the fairest, and most esteemed actions, are but, as an ancient Doctor said well, glittering sins. And beside all this, (saith the Apostle) put on charity, which is the bond of perfection. And let the peace of GOD hold the chief place in your hearts, unto which ye are called in one body; and be ye thankful. You plainly see, that he recommends unto us three Christian ver­tues, Charity, the Peace of GOD, and Thankfulness. Now as for the last of these, he only names it, without saying ought else of it; whereas in referrence to the other two, he briefly sets before us some considerations, that may oblige us to take up the studious pursuance of them. For he saith of charity, that it is the bond of Perfection; and of the Peace of GOD, that we are thereunto called in one body. In compliance then with the order of our Text, we will treat of three heads in this action, if GOD please; first of Charity; secondly, of the Peace of GOD; and then for a conclusion, in some brief touches of gratitude, or thankfulness; about which the Apostle speaks but a word, and no more.

There is no person in the Church, but knows, that Charity is that pure, and sincere, and vertuous love, which each of us doth owe to other men our neighbours, upon the account of that communion of nature we have with them, as also principally be­cause of the image of GOD, after which they all are created, according to the ex­presse command that He hath given us, to love them as our selves. I grant, it hath divers degrees, and doth embrace men with some inequality, these more strictly, and those less, according to the differences of their merit and worth, as also of the union we have with them, either in nature, or in the state, or in grace. Never­theless it extends its self unto all, and doth not account any one a stranger; but obligeth, and serveth them freely, as far as its ability permits, and when occasion is offered. For our LORD and Saviour teacheth us, in the parable of that poor man, whom the Samaritan assisted, Luke 12.36. finding him in that pitiful estate the theeves had left him, on the way from Jericho to Jerusalem, that every man that needeth our help, is our neighbour; So that GOD, and right reason obliging us to love whom ever that is our neighbour, it's out of all doubt, that there is no man but we ought to love. But as Charity hath a much greater extent than the friendship of the world; so is its flame much more pure and holy. For to say true, men of the world love none but themselves; it being evident, that if they affect any, it is not so much to do them good, as to draw profit or pleasure from them. But Cha­rity doth sincerely affect its neighbour, desiring to him, and procuring him that good which is necessary to make him happy. And the difference of these two af­fections comes from their causes. For Charity issueth from the love of GOD; whereas worldly friendship proceeds from that vicious, and inordinate love which [Page 80]every one beareth to himself; so as Charity loving our neighbour for GOD's sake, seeks nothing but GOD's glory, and the welfare of the person it loveth: whereas a man of the world, not loving but for his own sake, does accordingly seek no­thing but his own interests. And though this doth plainly appear in the whole conduct of the one and the other of these loves, yet it may be particularly observed in this one event, namely, that that affliction and misery which extinguisheth world­ly amity, doth make the affections of charity to flame more than ever; an evident sign, that the one is neither bred, nor fed, but by the fruit it gathers from the thing it loves; whereas the other, on the contrary, being kindled by that ray of the Di­vine image, which it sees ingraven on the nature of its neighbour, is kept alwaies in, and the more it sees him need its compassions, and good offices, the more it in­creaseth, and redoubleth its endeavours. It's this holy, and Christian Charity, which the Apostle would have us put on. And besides all this, (saith he) put on Cha­rity.

These words, as they lye in the original, may be taken two manner of waies, both of them apt, and good, and such as have their authors. Some interpret them, and above, or over all these things. Others, a little otherwise, and for all these things. Both the one, and the others, do accord, that all those things which the Apostle in­tends, are the same he had spoken of immediately before; to wit, those bowels of mercy, that kindness, that humility, meekness, and patience, which, in the precedent verses, he commands us to put on. Now then, after the sense of the former of those interpreters, he means that to this rich garment, we should add charity: put­ting it uppermost, as a precious, and an useful robe, to cover, and keep all the rest. Not that we must put on charity last, in regard of time, after all those other ver­tues: for on the contrary, it ought to be first formed in us, as the parent, of whom the most part of the rest are to be brought forth. But the Apostle makes use of this comparison, upon the account of other resemblances that these things have with one another; and the authors of this exposition do note three of that kind; One, that as the robe we put over our clothes, is greater and larger than our other clothing, so charity hath by much a greater extent than any of the fore-mentioned vertues. For whereas Mercy does but succour the miserable; Kindness, but help them that have need or us; Sweetness, but caress those with whom we converse; and Patience, but bear with those that offend us; charity embraceth them altogether, and is af­fectionate towards our neighbours generally, both those that are in adversity, and such as are in prosperity; persons accommodated, as well as those that are necessi­tous; friends, and foes; the perfect, and the infirm; those that oblige us, and those that offend us; and those likewise that look upon us as indifferent. Secondly, as that last piece of our clothing, which also covers all the rest, and is most in sight, is commonly fairest, and the richest; so likewise is Charity, without doubt, more ex­cellent than all the other Vertues, which make up a Christian's clothing. Lastly, as the one doth mark out, and distinguish men, being usually the character of their rank, and of their quality in the Town, or in the State: so the other is the Christi­ans livery, and a mark of the honour they have to be the children of GOD, and disci­ples of his Son: Joh. 13.35. as our Saviour said; By this shall all men know that ye are my disci­ples, if ye love one another.

These considerations are pretty, and pleasing; But I doubt whether they be not over-sine, and something too far fetch'd. I should rather say, that the Apostle, by those words of his, And above all these things put on Charity, doth purely, and plain­ly mean, that above all, that is principally, we be owners of Charity; signifying to us thereby, as he else-where teacheth us at large, that it's the excellentest of all Christian Vertues; to that degree, that all the rest do remain useless without it, being but so many vain, and fallacious pictures, which have nothing of sirnmesse, or solidity in them. For instance; Mercy without Charity, is but a weaknesse of na­ture. Without it kindness, or benignity, is but indiscreet profusion. Courteous­nesse, but deceitful tattle; Humility, low spiritednesse; and Patience, a stupidity. It's the Divine sire of Charity, that animateth all these Vertues, and maketh them perfect, and gives them all the noblenesse, and acceptablenesse to GOD, they have. It's with good reason therefore, that after the Apostle had recommended them to us, [Page 81]he adds, that above all we have charity, as that which is of all the richest, and most excellent. 1 Cor. 23. Not to speak here of the advantage he else-where gives it above all other parts of Christianity; even to the preferring it, not only before the gift of tongues, and miracles, before the grace of prophesie, and all the other mervails, where-with JESUS CHRIST adorned the beginnings of His Church; but even before Faith, and Hope; as that which will endure for ever, and flourish in the very sanctuary of immortality; whereas all those other gifts of GOD, which have their exercise on­ly here beneath, shall cease; whence he concludes, that Charity is greater than all those other graces.

The other Exposition, which interprets these words of St. Paul, And for all these things put on Charity, is also very pertinent, and what we have been saying, doth suf­ficiently explain the sense of it. For since Charity is the soul, and the perfection of all the sore-named Vertues, which gives them all the valuableness and worth they have, the acts of them being vain without Charity, as the Apostle says, it is clear, that for the having possession of them, Charity must be had. Beside, 'tis it that ex­citeth, and sett [...]th them on work: as also that, with a kind of necessity, produceth, and formeth them in our souls. For it is not postible, but that the man that truly loves his neighbour, should be sensible of his distresses, if he be afflicted; gratifie him with his beneficence, if he needs it; stoop to his necessities, and humble himself about him; bear with his defects, if he discover any; treat him kindly; condescend to his infirmities, and seek to him, if he withdraw from his friendship, and patiently take his offences, if he so far forget himself, as to do him any; according to the Apo­stle's saying, that Charity is patient, and kind, not envious, nor insolent; 1 Cor. 13.4, 5, 7. Rom. 13.9, 10. that it is not puffed up; that it endureth all things, believeth all things, beareth all things. Where­fore he affirms else-where, that He that loveth others, hath fulfilled the law; and that this command, Thou shalt love thy neighbour as thy self, doth comprehend in it, and sammarily re-capitulate all the duties injoyned in the rest of the Command­ments, and concludes, that Charity is the fulnesse of the Law, that is, the thing that filleth up all the articles of it. Hence it comes, that St. John, the LORD JESUS His beloved disciple, as we read in the Church-history, in his extreme old age, having no longer the strength, as afore-time, to make large Sermons in the as­semblies of the faithful, contented himself to say th [...]se sew words, Little children, love one another; judging, and that rightly, that he had compris'd in this short sen­tence, all the true duties of Christians. Since then the nature, and secondity, and efficacy of Charity is such, you see how great reason the Apostle had to recommend unto us the putting of it on, for our having, and exercising that mercy, benignity, humility, meekness, and patience, he told us of afore.

His adding, that Charity is the bond of perfection, hath the same tendency; But here it comes into question, what that perfection is, which Charity is the bond of; and Expositors do labour to explain it to us; Some understand it of the perfection of all vertues; which this one doth bind, and put together, comprehending, and embracing them all, as we said even now; and the Romanists do thence draw an argument, to consirm their doctrine of justification by works. For, say they, those that perfectly fulfill the law, are justified by the works of the law. Now, since Cha­rity is, in this sense, the bond of perfection, it is evident, that such as have true Cha­rity, do perfectly fulfill the law; whence it follows, that they are justified by the works of the law. But letting pass for the present, that which they presuppose, namely, that Charity is here called, the bond of perfection, because it bindeth toge­ther, and comprehendeth in it the observation of all the commandments of the law; it is clear however, that that which they pretend will not follow. First, because it is not sufficient for a mans being justified by the works of the law, that he fulfills it after some certain time unto his life's end. 'Tis necessary he should have fulfill'd it from the beginning, and been exempt of sin, not only from his childhood, and youth, as that justiciary says in the Gospel, but even from his nativity; supposing then, but not granting, that he that hath Charity, doth perfectly fulfill the Law, without failing in so much as one point; this, as you see, would have place in him, but from the time he had put on the habit of Charity; and could not hinder, but that he might have transgressed divers waies before. Since then the law justifyeth [Page 82]none but those that never violated it, at any time what-ever; it is manifest, that though a Christian should never violate the law after he hath Charity; yet could he not be justified by his works; nor would he be exempted from needing the grace of GOD, for the remission of the sins he committed before he had Charity. But where grace is, Rom. 11.6. there justification by works cannot have place, according to St. Paul's saying in the Epistle to the Romans. If it be by grace, it is no more by works. Other­wise grace is no more grace: but if it be by works, it is no more by grace. Otherwise work is no more work. But I add, in the second place, that what they do suppose, to wit, that he that hath Charity, does perfectly fulfill the law, and so, as never to fail so much as in one point, that this, I say moreover, is evidently false, and con­trary unto experience, and unto Scripture. Unto experience; for who but daily sees, and perceives how often, & how many waies those very men among the faithful do offend, who have greatest degrees of Charity? 1 Joh. 1. Unto Scripture; for it plainly telleth us in divers places, that if we say (they are the words of an Apostle) we have no sin, we lye, and the truth is not in us. True it is, that Charity doth not cause us to offend; nay, such offending is, on the contrary, a deviation, and a departure from Charity. However, I affirm, it is no impossibility, but that a man that hath true Charity, may sometime falter in it, as you see it often comes to pass in all habits; he that's endowed with them, doth some actions not very consonant unto them. A good Archer, for instance, doth not alwaies hit the white, and a good Advocate doth not alwaies plead exactly well. It befalls the best Writers, and the exquisitest Painters, and the most accomplished Politicians, to commit errors now and then in the mat­ters of their profession. And it was said long since, of the excellentest, and most admired piece of heathen Poetry, that there are passages in it, at which the author slept: from whence others have deriv'd the priviledge, that in a prolix work they may sometimes forget themselves. The same event attends the habitudes of mo­ral vertues; for neither do these so absolutely fill up the souls of men, but that actions, contrary to them, do sometimes escape those who have obtained them to an hi [...] degree: as experience shews; and Philosophers have expresly noted. There­fore neither are faults incompatible with the habit of Charity, as we possesse it here beneath. Only it with-holdeth such as are truly endowed with it, from commit­ting them often; and when they are overtaken, it eftsoons toucheth them with re­gret at it, and moves them to repent of what they have committed. Since then, that to be justified by works, a man must present such ones unto GOD, as have no way any need of pardon, it is still evident, that Charity, how accomplished soever we may have it here below, yet is not capable of justisying us before GOD. If our adversaries will be obstinate, and maintain that Charity is exempted from all sin, I will grant it them, of that Charity, which reigneth on high in the Heavens, being kindled, Aug. Ep. 29. ad Hieron. and kept up by the vision of the glorious face of GOD: but I will say with St. Augustine, that no man hath such a Charity upon earth: ours here is but begun, and impersectly formed. Yet the Law requireth of us a Charity full, and entire, and perfect in every particular. Surely then, that which we for present have, is not able to satisfie the Law, nor by consequence, justifie us.

But others conceive, that by this perfection, which Charity is the bond of, the in­tegrity and unity of the Church is to be understood: for that the perfection of bo­dies doth properly consist in the collection and colligation of the parts whereof they are compos'd; those that want any one of them, being not in a condition to be cal­led perfect. These authors therefore make account, that Charity is here stil'd, the bond of perfection; because 'tis it that joyneth, and bindeth all the faithful toge­ther, by means of the mutual love they bear to one another. For my part, Dear Brethren, I think we must joyn together these two expositions, and reduce them to one; for this end, taking the Apostle's words, the bond of perfection, as simply importing, that Charity is a perfect bond, by an Hebraism very frequent through the whole Scripture; as when 'tis said a man of sin, or a man of peace, to signifie a sinful man, Rom. [...].26. or one that's peaceable, or pacifick; affections of infamy, for infamous affections: and so in a multitude of other places. Here then, in like manner, the Apostle says, a bond of perfection, instead of a perfect bond, an exquisite bond, ca­pable of binding up in perfection both all Christian Vertues in every faithful soul, [Page 83]and all the faithful in the Church with one another. For as concerning Vertues, Charity binds them together; both by that common principle, whence it causeth them to spring, to wit, love of our neighbour; and by that common end, unto which it directeth them, namely, his benefit, and edification; It gathers up, and puts all of them together in its bosome, not leaving one out of its enclosure, because they are all necessary for it; mercy to comfort those whom it loves; benignity to succour them; humility to win them; gentlenesse to please them; patience to con­serve them; and in fine, all the rest, to acquit it self of those duties it would do them. And as for the faithful, who knows not, that Charity is the perfect bond of their union? The considerations of blood, of state, of interest, and of pleasure, do sometimes bind other men together; but it is with a great deal of imperfection; these unsure bonds being daily broken; and so badly compacting the persons they inclose, that they are soon separated, and do sometimes even fall foul with, and rend one another. But Charity is in very deed, a perfect bond, that uniteth those whom it ties together, so close, and with such firmnesse, as neither the accidents of fort [...]ne, (as they call them) nor the mutations of the earth, nor death it self, which ruines all other unions and conjunctions in the World, can loosen them, or separate them from one another. It was this sacred bond, that heretofore made all the beleevers at Jerusalem to be of one heart, and of one soul. It's a bond, Acts 4.32. that all the force of men and elements can neither break nor untye; a bond stronger than death, and the grave, as the mystical Spouse sings in that excellent Song. It doth not only joyn the souls of the faithful; it mingleth, and consociates them, changeth them into one body, and one spirit; gives them the same will, and the same affecti­ons.

Now surther, it is to form and conserve this holy union among us, that the Apo­stle does recommend to us the peace of GOD, in the second part of this Text. Let the peace of GOD, saith he, hold the first place in your hearts, to the which you are called in one body. For this peace of GOD, is not that which we have with GOD, by faith in JESUS CHRIST His Son; when as being appeased by the satisfaction of His Crosse, He looks upon us in Him with a propitions, and favourable eye, as a Fa­ther, and not as a Judge, not imputing our sins to us, which may be termed, Peace of conscience. But it is the peace we ought to have with one another, all of us living amiably together, as children of one and the same Father, and heirs of one and the same grace and glory. It's the daughter of Charity, and a fruit of that holy and Christian love which binds us perfectly together. The Apostle calls it the peace of GOD; first, because He loves it above all things, and upon this account is often stil'd in the Scriptures, the GOD of peace; hating nothing in the world more than trouble, and discord, and contentions, and wars. Secondly, because He commands it us every where in His word. And lastly, because He is the Author of it, who gives it, and inspires it, by His Spirit, into all those that are truly His children. And the Apostle hath expresly given it this title in this place, for the more effectual re­commending of it to us, and that He might induce us to receive it with the greater respect, as a thing of GOD's holy, sacred, and divine, which we cannot violate without offending grievously that Soveraign Majesty to whom it doth belong [...] many waies.

He willeth, that this Peace of GOD do hold the chief place in our hearts; The term he makes use of in the original is admirably expressive, and elegant; for it pro­perly signifies, to have the super-intendance of a thing; to be the judge, and arbi­ter of it; to govern, and regulate it, and give it law. That is, the Apostle means, that this Divine peace be the Queen of our hearts; the mistresse and governesse of all your motions; that that keeps them in due respect, and with-holds them from ever attempting ought that tendeth to violate, or disturb it. And if the resenting of an offence, for instance, or an opinion of our own worth, or any other such consideration, do begin to kindle wrath, or hatred, or animosity against our bre­thren, or excite some other passion of like nature in our hearts, that this Peace do forthwith advance, and stay the commotion and agitation of our minds, calming the storm, and speedily repelling all these sentiments of the flesh, as so many incen­diaries, or evil spirits, without giving them entrance, or audience. That it do en­joyn [Page 84]us, and inspire into us humility, and patience, when we have been offended; regret, and the making of satisfaction, when we have offended any other: and cause us to seek carefully after all that it shall judge necessary to maintain amity, and good intelligence among us, as kind words and obliging deeds; banishing both from our mouths, and from our manners, all that's apt to cause, or keep up, our dividing from our neighbours.

The advertising of us, that this is the peace of GOD, were enough to perswade us to give it such place in our hearts. But that the Apostle might overcome all possible obstinacy, he here further represents unto us two considerations besides, which oblige us to give it this super-intendency over our souls. The one is, that we are thereunto called; and the other, that we are one body. For the first, you know that our LORD and Master JESUS CHRIST, doth eve­ry where call us to this Peace of GOD, and that He hath given us precepts for it in His Gospel, and examples of it in His life. For what was there e­ver in the world more meek and peaceable, than this Divine Lamb? He con­tended not, Mat. 12.19. nor cryed, and His voice was not heard in the streets; as the Pro­phets fore-told of Him. He was gentle, and lowly in heart. He never repulsed any; and received sinners with open arms, how bad and abominable soever they had been. He invited His greatest enemies unto His salvation, and of­fered His grace to the most obstinate, and bore their contradictions without answering again, and their reproaches with silence, and their rage without ex­asperation; and did weep bitterly for that Jerusalem, that rebellious City would not know the things of her peace. Such is the pattern He gave us; command­ing us likewise expresly to be sweet, Mark 9.50. and simple as doves, without gall, and with­out bitternesse, and to be in peace among our selves. And His Apostles repeat this lesson to us in divers places, Rom. 12.8. as St. Paul here, and other-where again. If it be possible, as much as in you lyeth, have peace with all men. And it's for this that JESƲS CHRIST came into the world, even to pacifie Heaven and Earth, Jews and Gentiles; Isa. 2.4 & 11.6, 7, 8. to extinguish enmities and wars, and change swords into plow-shares, and spears into pruning-books; to take away the poison of asps, and the cruelty of wolves, and the fierceness of lions, and transform bears, and the savagest beasts into lambs, Isa. 66.12. and make them all live, and dwell peaceably, and amicably together; finally, to make peace overflow as a river, as the ancient oracles had magnifically fore­told; Isa. 9.5. by reason whereof He is also expresly stiled the Prince of Peace. And you know it was the legacy He bequeathed us, when He was preparing to dye for us. Joh. 14.2. Peace I leave with you, (said He) my peace I give unto you; not to speak of the blessing, and the dignity He promiseth those that shall love the same. Blessed (saith He) are the Peace-makers; Matt. 5.9. for they shall be called, children of GOD. After all this, who can doubt, but He calleth all His unto peace, as the Apo­stle here affirms? Since He forms them to it by His voice, by His lise, by His promises, and by the whole design of His Mediatorial Office?

But besides the command and order He hath given, the very estate and con­dition He hath by His vocation put us in, doth manifestly oblige us thereun­to; and this the Apostle represents unto us in the second place, when having told us, that we are called unto peace, he adds, in one body, or to express the full and whole force of the Greek words, in one only body. It's a doctrine universally received, and most expresly asserted in divers places of Scripture, that the whole Church doth make up but one only mystical body, of which JESUS CHRIST is the head, and the faithful are the members, being animated under Him with one and the same spirit, and knit together by one and the same Faith, Hope, and Charity. No one hath part in the Kingdom of Hea­ven, who lives not in the communion of this body. Sure then it's one of our greatest concernments to maintain peace among our selves; and to put it, as the Apostle gives us order, in the highest place of our hearts, that it may go­vern with supremacy all our thoughts, all our motions, and sentiments. For there are no natural bodies, but their members do conspire, and live with one another in a perpetual and inviolable peace. The societies of States and Fami­lies, which are bodies, but of another kind, namely, political and oeconomical [Page 85]are governed in the same manner; their primary and most sacred law is, that all the orders and persons of which they are compos'd, have peace with one another. Now if this hath place both in nature, and in the societies of man­kind; how much more ought it to be observ'd in the Church, which is a di­vine, a coelestial and supernatural body? Our own interest doth naturally re­quire it; For as war doth weaken and ruine the States into which it thrusts its self, and whose members it divideth; so on the contrary, Peace establish­eth, fortifieth, and conserves them, according to that saying of our Saviour, Matt. 12.2 [...]. Every kingdom divided against its self, shall be brought to nought: and every City or house divided against it's self, shall not stand.

The Apostle addeth in the close, and be ye thankful; which some referr to the same scope that the rest of the Text hath; as if he intended that those thanks we owe to GOD for the free favour He hath shewed us in receiving us unto peace with Him, do also evidently oblige us to maintain peace with our brethren. And I acknowledge the argumentation is good, and pertinent. Yet it is better to take this clause for an exhortation, he maketh us in ge­neral to be thankful towards GOD, and towards men. For, as ingratitude is one of the blackest, and most detestable vices, expresly enrolled by the Apostle among the marks of those wretched times, whose extreme corruption he fore­tells in the second Epistle to Timothy; so is it sure, that gratitude, 2 Tim. 3.2. or thank­fulness, is a vertue most necessary of any: and in my opinion, he went not very wide from the truth, who called it the mother of all other vertues. Cicers. It enkindleth piety in our hearts; raiseth up the love of GOD, and of His CHRIST, and carrieth us to serve and obey Him, and by consequence, to ex­ercise all honesty and vertue. It is certain, that upon this account, no man sins without ingratitude. Add hereto, that thankfulnesse is the source of all the services and duties we persorm to our Princes, to our Countrey, to our Pa­rents, to our Superiors, and all that have obliged us; offices as you know, that have an huge extent in [...] it's with a great deal of reason, that the Apostle [...] give us charge also touching Thack­fulnesse.

Dear Brethren, These are the three Vertues which he tells us of in this Text. Let us not neglect any one of them. But embrace them all three, and deck our lives internally and externally with them. In the first place, above all let us put on Charity; as the soul of Christianity, the perfect bond of your union, the mark of GOD's children, the abridgement of all our duties, and the mother of all Vertues. Having it, you have all; and without it, you have nothing. Without it, all the profession you make of the Gospel, your pray­ers, your religion, and your services, are but an empty noise, a sounding brass, 1 Cor. 13.1. (as the Apostle speaks) and a tinkling cymbal. Because the Israelites wanted this, GOD had all their devotions, and all their sacrifices in abomination. How much more will He reject yours, if you have the impudence to present Him any without Charity? Now that His Son JESUS hath so magnifically disco­vered to you the necessity and excellency of it? For what can you alledge any longer, for excusing your selves from this duty? Nature it self, verily, sufficiently obliged you afore to love your neighbours, since that they are your brethren, even after the flesh, issued from the same Adam, and the same Noah, animated by the same Spirit, clothed with the same body, born and bred up­on the same earth; and if you devest your selves of all the difference that va­nity and opinion hath created, you will see, that in truth there is none at all between you and them. You are subject to the same accidents they are; and the death that at last brings them down, will no more spare you than it does them. Having so strict a conjunction with them, you ought to look upon them as your other selves, and love them as your neer relations, and not account any thing that betides them, forein, or indifferent. The Heathen, who knew no more, had the understanding to draw this conclusion from it. But the Cross of our LORD and Saviour hath discovered to us other reasons of Charity, that are much more excellent, and much more [Page 86]pressing. For He so loved men, that He died to save them. Christian, how can you hate or despise persons whom your Master hath so much loved and esteem'd? upon whom you see His blood, whereby they have been wash'd and purified toge­ther with your selves? His Spirit, with which they have been sealed as well as you? The first-fruits, and earnests of that heavenly inheritance unto which they and you are called to live eternally together in the same? It's by that they are to be consider­ed, and not by what they are upon this earth, which with the whole heap of all its pomps, and riches, and nobility, and honours, and other pieces of vanity, is but a figure that passeth away, and perisheth. If your neighbour hath nothing on the earth; if he be despised, and accounted the filth and off-scouring of the world, as the Apostle speaks, remember, that he hath his share in Heaven, that he is an heir of this eternal Kingdom, the child of GOD, and brother of JESUS CHRIST. Let this dignity of his, which is so high, and so precious in the sight of GOD and His An­gels, induce you to love him, to tender him, and apply your self to him; let it mi­tigate your resentments, if he hath offended you; let it stretch for your hands to a ready communicating of the succour of your alms, of your consolations, and of your good offices, if any necessity of his does call for them. For such is the nature of true Charity; it loves not in word, and with the tongue, but indeed, and in truth. Let ours then abound in alms, and in beneficence unto the poor; in consolations of, and in good offices to the afflicted. Let it be firm and constant. Let not our brethrens ill successes no, nor their offences if it befall them to do us any) be ever able to break this sacred bond of perfectnesse, which spiritually joyneth us and them together in our LORD.

Let us also heedfully keep, as committed to our trust, that peace which JESUS CHRIST hath let us at His death, and unto which He calleth us in one body, by all His religious mysteries. This, saith the Apostle, is the peace of GOD: and he that keeps it, may be sure to have GOD with him, according to the promise which the same Apostle does else-where make us. Live in peace, (saith he to us) and the GOD of love, and of peace shall be with you. Object not those petty reasons which flesh and blood inspires. Nothing must be heard against the Peace of GOD. The Apo­stle requires that it have the prime place in our hearts; that it be the Governesse, and Super-intendant of them. Account then every thought that would disturb it, as rebellious, drive it out of your hearts, and crush it as an infernal thought, which cannot come but from the enemie, since it is contrary to the peace of CHRIST. Now here, Dear Brethren, I might make large complaints upon that rebelling, whereof the most of us are guilty, against this Peace of GOD, which the Apostle sets up to rule in our hearts. We have shaken off its yoke. Flesh and blood, and their interests have driven it out from among us. It is so far from possessing the first place here, that it hath scarce any at all: and it seems, that offended with our contempt, it hath quitted the Church as well as the world, and is altogether re­tired into Heaven. For all among us is full of divisions, and discord, of suits, of quarrels, of little wars, which we make upon one another, with a scandalous eager­nesse and obstinacy. In the name of GOD, let us recall, Beloved Brethren, into our communion, this holy and blessed Peace of GOD, unto which JESUS CHRIST and His Gospel, with so much instance invite us, and henceforth give it that place in our hearts which the Apostle assigneth it. This is the best thanks we can render this great Saviour for the kindnesse He hath shewed us. And if we deny Him that peace He demands of us for our Brethren, I know not how we can ask of Him His, for our selves; or clear our selves of the fowlest ingratitude that ever was. But I hope better things, and do beseech the LORD, that Himself would shed abroad His peace into our hearts, and absolutely settle it in them: that here­upon we may see all His blessings abound in the midst of us, both those of the pre­sent life, and those of the life to come. Amen.

THE FORTY FIRST SERMON ON COLOSSIANS,

DEAR Brethren; Experience sheweth us, that most things are su­stained by usage of the same means that gave them being. Thus in nature, we see that nothing doth more confirm, nor better conserve the habits of Arts and Sciences, than those very actions and exercises which sormed them, and that nothing doth better maintain Estates, than the same prudence and valour that raised them: Also, as fre­quenting the converse of vertuous persons: doth commonly enkincle in our hearts a love of, and an aim at probity; So do's it advance our constant persevering in the same. Semblably in Religion, the Word of GOD, which produceth faith and holiness in our Souls, is the very thing that conserves and perpetuates it there. This Word is the power of GOD, both to form the piety of His Elect at first, and to keep it in them for ever, after it is formed; It is both the Parent, and the Nurse, and Gardienne of the new man. It administreth, both the seed of our Regeneration, and the milk of our spiritual nutrition. 'Tis it that gives us spiritual life; 'tis it, that conserves the same. 'Tis upon it, that both the begin­nings, and the progressions; both the production, and the perseverance thereof do depend. Wherefore the Holy Apostle, having afore exhorted the Colossians unto Christian Sanctification, and pointed at the principal pieces of it, as mercy, benig­nity, patience, charity, and peace; now to abridge this discourse, and comprise all in few words, does recommend to them the Word of GOD; as the only means, not only to maintain and conserve, but even to perfit and compleat all the parts of their piety; as a living and a plentiful spring, whence they might draw both those vertues which he had nominated, and all others that were necessary for the perse­cting [Page 88]of their Christianity. There is no need, (saith he) I should take the pains to reckon up particularly to you all the graces that ought to beam forth in your actions, nor recommend one by one each of those perfections which the name and profession of JESUS CHRIST obligeth you unto. You have a good Master near you, that will teach you them, and excellently form them in you; I mean, The word of CHRIST, which I count it sufficient for me to recommend to you. Hear it, and practice it, and let it be familiar with you. To direct you to it, is to say all. You will want nothing, if you hear, and study, and believe its intimations, with that heedfulness and respect you owe it. Let it dwell richly in you in all wisdom, &c.

This is the advice, Beloved Brethren, that the Apostle heretofore gave the Colossians; Advice, so much the more necessary for us now; because beside the neg­ligence and disgust of our nature, there are people found in this unhappy age, who decry the Word of GOD, and do all they can to make Christians suspect it, and to wrest out of their hands this precious treasure of faithful Souls. An attempt unheard of in all the first ages of the Church, and not to be believ'd, did not our eyes and senses testifie of it? Therefore if you have any zeal for your Masters Glory, upon whose wisdom all the blame that is laid upon His word, doth evi­dently reflect; if you have any charity for the edification of your Neighbours; in fine, if you have any affection for your own Salvation, Christians, hear with attention the Apostle's instruction. Take home to you, and keep with you this Heavenly Word which he would lodge and have to dwell there. Defend these Divine springs of life, which all our Fathers drank of, against the injuriousness of these new Doctors, who would by all means stop and fill them up; doing the House of JESUS CHRIST such wrong as the Philistines sometime did the Family of Isaac, Gen. 26.15: whose Wells they clos'd up and fill'd with earth, to render them useless; as the Sacred Story telleth us. Now to guide you in this Meditation, I will (if please GOD) consider in order, the two parts that offer themselves in the Apostles Text; First, that wherein he recommends unto us the studying of the Word of GOD in these terms, Let the Word of CHRIST dwell in you richly in all Wisdom. Secondly, that, wherein he represents to us some of the principal uses we ought to make of it, Ye teaching (saith he) and admonishing one another in Psalms, and Hymns, and Spiritual Songs, singing from your heart unto the LORD.

All the terms he useth in the first part, are worthy of not a little consideration. First, his calling the Word of GOD which was deliver'd by the Prophets and Apostles, and is contained in the Scriptures of the Old and New Testament, the Word of CHRIST. The Word of CHRIST, both because He is the subject and the end of it; as also for that He is the Author of it, who inspir'd it by His Spirit into His servants; in the same manner, as the Apostle elsewhere termeth all the afflictions of the new and of the ancient Church, Hebr. 11. even to those which Moses and the Israelites suffered in Egypt, the afflictions and reproach of CHRIST; because CHRIST is both the cause for which the faithful are afflicted, and also the Di­rector of their afflictions, who sends 'em them, and governs them by His Providence. Whence it clearly follows that He is GOD, since all Scripture is by inspiration of GOD; and that He did subsist in the time of the Patriarchs, and of all the ancient Church; against the impiety of those Hereticks who deny the Divinity of our LORD, and pretend that He had no subsistence in Nature until He was born of the Blessed Virgin.

Further in the next place, we are to weigh in what manner the Apostle recom­mends unto us the study of this Word. He saith not, Let it be among you, let it be read, let it be known of you; but using a term of much more force and efficacy than all that amounts unto; he willeth that this Word of CHRIST do dwell in us. Dwelling, you know, is properly affirmed of men, and doth import their making their abode in this or that place their living, and being ordinarily and almost alwayes there. R. Moses Ben. Maim. in More Nevo. Chim. l. 1. c. 25. Hence it comes as the the Learnedst of the Jewish Doctors hath well observ'd, that the Scripture useth this word figuratively, to signifie the constant and setled abiding of one thing in another; though the thing which is said to dwell in the other be not animate, and that other which it is said to dwell in, be not properly a place or a space that containeth it. As when Job execrating the [Page 89]day of his birth, wisheth among other things, that clouds may dwell upon it, meaning that that day be continually covered with clouds, that it never be without that sable and sad veil, and as he explains himself, that darkness and the shadow of death do for ever pollute it; Though to speak properly, it cannot be said that clouds which are inanimate things, do dwell any where, and much less dwell in a day or upon a day, which is not a place, or comprehensive space, but a part of time. And it is also in this figurative way that we must take all those passages of Scripture, in which GOD His dwelling somewhere is spoken of; as when He pro­testeth in Exodus, and elsewhere often, Exod. 29.45. Lev. 26.12. 1 Cor. 6.16. that He will dwell in the midst of the Children of Israel; (a particular which the Apostle applyeth also to the Church of the New Testament) the meaning is, that His Majesty and His Providence, should alwayes be with the faithful, and never forsake them; though to speak properly, the LORD who is an infinite Essence, and filleth Heaven and Earth without being enclos'd by them, dwelleth no where. It's in this figurative sense, that the Apostle here doth use the word dwell; and verily with much grace and emphasis, when He saith, Let the Word of CHRIST dwell in you. His intention is, that it be constantly and setledly in you; that it be an inmate with your hearts and lips; that it never leave them; And as our Souls dwell in our Bodies, to quicken them and to govern all their motions; in like manner that this Divine Word be the soul of your hearts, abiding day and night there, to conduct and regulate all your actions; that it be as well known and as familiar to you, as the persons that dwell at your house, and pass their whole time with you.

But the Apostle not content with so vivid an expression, addeth yet another term, to signifie more fully how studiously we ought to fill all the faculties of our Souls, with this Word of the LORD. Let it dwell in you (saith he) richly, that is abun­dantly, and as the French Bibles have it, plentiously, in such sort as there may be neither any part of its mysteries, which is not found in you; its promises, its com­mands, its assertions, its prophecies, its instructions, being all entertained, and not one of them excluded; nor any part of your selves, but this Divine g [...]est is admitted to lodge and abide in; your understandings, memories, wills, affections, deportments; that it appear in your whole life, and shine forth there in such a manner, as every one may perceive it. It's also hereunto, that the last words which he addeth, in all Wisdom, do refer; wherein he shews us the end, and the imme­diate effect of this dwelling of the Word of GOD in us: namely the rendring us wise unto salvation, and the giving us all the wisdom that's necessary to glorifie GOD, and obtain eternal happiness. He would have it dwell so abundantly in us, that we might derive from it all the knowledge it gives, both of the things we should believe, and of things we should do to be sav'd. For it's this he usually meaneth by that Wisdom which he recommendeth unto us. And because this knowledge hath many parts, of which some are useless without the rest; thence it comes that he saith not simply, let the Word of Christ dwell in you richly in Wisdom, but in all Wisdom; to shew us, that it is not enough to study some part of this Heavenly knowledge. This it may be might have been sufficient for men under the Old Testament, who were but in a minority; a Christian being come to mature and full age, ought to know all the will of GOD, all His counsel, and all that admirable Wisdome, which He hath revealed to us by His Son, and unfolded in His Scriptures.

Thus you see, Dear Brethren, what the meaning is of this precept of the Apo­stle: In it now, we have a great many things to observe. And first, his proce­dure, in that having begun discourse of our Sanctification, and not inclining to enlarge upon it further for the present, he remits the faithful for learning the rest not to the voice of the Church, but to the Word of CHRIST; an evident sign that it's not the Church, as those of Rome pretend, but Divine Scripture which is supream directress of the faithful. It is true, that Pastors are serviceable unto their instruction, but it is as Ministers only, and not as Masters; nor do they Minister of their own, but out of the stock of this Divine Word; beside which they ought to teach nothing of themselves; and if they do they are not to be heard. Secondly, the express order which the Apostle gives us, that the Word of CHRIST should [Page 90]dwell richly in us, doth shew that it's the duty of Pastors, sedulously to exhort their Flocks unto the study, and reading, and meditation of the Divine Scriptures, and that it is incumbent on their flocks to addict themselves assiduously thereto. Whence it follows in the third place, that this Word of CHRIST ought to resound continually every where, in the Church and in its publick Assemblies, and in private Families, and the very Closets of its Members: Otherwise how would it dwell plenteously in us? Moreover, since the Apostle speaks here to all the faithful in general, as well people as Ministers, this Epistle being directed by him to all the faithful Brethren in CHRIST, which are at Colosse, its evident further, his intention is that not only all Christians do hear this Word in the Church, but that they also read it each one in private if they can; and that such reading is not only permitted but commanded them, as profitable and necessary. Again, the Apostles requiring it should dwell in them, yea dwell richly in them, does necessarily infer that it is not enough to know some general points of this Heavenly Doctrine; but that men ought to be fully and distinctly instructed in it, and in such sort, as there may not be any part of this Divine treasure, but we are possessed of. The same appears fur­ther from the effect which the Apostle would have us draw from it, namely our abounding, by means of this word, in all Wisdom; a thing which hath no place in those that have but a superficial, and (as they speak) an implicite, that is a con­fused, involved, and entangled knowledge of it. Whence, in fine, it clearly fol­lows, that the Word of CHRIST containeth all things necessary to Salvation; it being evident, that he that is ignorant of any part of them, is not owner of Wisdom, and much less of all Wisdom; which yet the Apostle intimates we shall have, if the Word of the LORD doth dwell richly in us.

Compare now the Law and the Discipline of Rome, with this Doctrine of S. Paul, and you shall find such a difference, or to say better, so palpable a contrariety between them, as that the night and darkness are not more contrary to the day and its light. First, the Apostle remits his Scholars to the Word of CHRIST, to learn there all the duties of Christianity. Rome directeth hers unto the Pope and his Officers, to be instructed about their Salvation. The Apostle gives Sentence, that the Word of CHRIST is capable of giving us all Heavenly Wisdom, if it dwell in us. Rome asserts, that it is not sufficient for this end, and that it contains but some part of sav­ing Wisdom, for the compleating whereof, unwritten tradition must be added. The Apostle would have this divine Word dwell in us. Rome would not that it should; and introduceth in its place I know not what kind of fabulous Legends, with which it fills the world, giving them to her votaries for the instructing and feeding of their Souls. The Apostle willeth, that this Word be read, both in pub­lick and in private among the faithful: Rome will not, that either the one, or the other be. As for the publick, if she shew her assemblies any pieces of it, she shews them hidden, and wrapt up in a Language not understood, that is, she reads them, and reads them not; it being evident that the proclaiming the Laws and Ordinances of a Soveraign to a people in a language which they do not understand, is all one as if they were not in effect proclaimed. It's the holding out a Candle, but a Candle hid under a Bushel; that is, an holding it not out. It's a presenting the face of CHRIST unto his people; but a presenting it veiled and disguised under such a form as they discern nothing of it. And as to private respects, you know with what indignity Rome doth treat Christians, and how she forbids them to read their Father's Testament, and judgeth it a crime, that they should handle Books which were made for them, or see those Letters which are expresly directed to them. And that the permission of this reading, which they give some Tradesmen of this City, and the boldness of some Doctors, who deny even the clearest things, may not deceive you, I think it pertinent to represent unto you here the Doctrine of Rome, touching this matter. Know then that in the Treatise and Index of prohibited Books, drawn up by the Authority of the Council of Trent, approved and publish'd by the Autho­rity of Pope Pius IV, Index libr. pro hibitor. Reg. 4. and of all His Successors, one of their first Rules runs expresly in these words. Since it is manifest by experience, that if the Holy Bible be commonly and indifferently permitted in the Vulgar Tongue, there cometh of it more damage, than profit, by reason of the temerity of men; the judgment of the Bishop or the Inquisitor [Page 91]must be stood to, in this case; so as they by the Counsel of the Parish Priest, or of the Confessor may grant the reading of the Bible in a Translation made by some Catho­lique Author, unto such as they shall find capable of drawing from such reading, not damage or prejudice, but increase of faith and piety; and this License they must have in writing. As for those that shall presume to read it without such License, they may not receive absolution of their sins without having first rendred up their Bible into the Ordinaries hands. Thus far the Papal Law.

Was their ever Ordinance more injurious to the Word of GOD, and to His Apostles authority? First, their position at the entrance, namely, that the common reading of the Bible does more hurt than good, and causeth more damage than profit; this I say is horrible, and directly contrary both to the Wisdom and Good­ness of GOD, as also to S Paul's declaration. For who can believe that GOD should give such Books to His Church, as are more apt to hurt, than to help? And how doth His Apostle recommend them to all Christians indifferently, willing that this Word dwell plenteously in them, if this be dangerous for them, and rather pernicious than profitable? And why doth he promise us from it the fruit of Wisdom yea of all Wisdom, if the reading be so perillous? Is Wisdom an evil and damageable thing? But it is easie to comprehend the thoughts of Rome; She means assuredly that reading of the Bible is prejudicial to Her; that it disco­vereth her impostures, and giving Wisdom to the Simple, doth arm and fortifie them against her corruptions, and pretended traditions. This is in truth the damage and loss she feareth, and which makes her so careful to extinguish or set aside all glimpses of this Heavenly light, to the end she may reign at her care by the favour of darkness, And if she would have sincerely represented her motives in this ordinance of hers, there should have been not the Preface, we even now reported, but such a one as this, to wit, it being evident by experience tha [...] the reading of the Bible is very prejudicial to her interests, giving men the hardness to reject the authority, and Doctrine of her Pope, who is not only not found any where in this Word of GOD, but even contrarieth it in divers instance; for these reasons it hath seem'd good to her to shut up and restrain the knowledge of it as much as she can, since the abolishing it altogether is both impossible, and scandalous. This is their true meaning, this their true motive. And in very deed you see how in conclusion they straiten this reading as much as possibly they can. First, they will not have men read any version of the Scripture, though never so good and faithful, and exactly made out of the Original Texts, except it have (as they speak) some Catholique for its Author; that is one or other of those people, who being passionate for the Romane cause, would weaken the words of the Scrip­ture the most they may, and sometimes even audaciously corrupt them for their own advantage; as you may plainly perceive by the example of him, who passing the bounds of the modesty of all others, hath not long since put the express term, Mass, a stranger to all Scripture, into the Book of the Acts of the Apostles, and written at the third Chapter, that the Prophets and Teachers which were in the Church of Antioch, did say Mass against the Warrant of the Original, and of all ancient Versions, the Syriac, the Arabick and the Latine it self canoniz'd by the Council of Trent, every of which does say conform to the Original, that those persons served or Ministred to the LORD; against the example of the vulgar versions of the Roman Communion, as that of the Doctors of Lovain, that of Benedict, and of Fri­son, and others; and in fine, against the evidence of the thing it self, this latter version falsly supposing that there could be no Divine Service, but it's pretended Mass. Judge by this scantling what the versions of the Bible made by these good Catholicks, are like to be. But however altered and disguised in favour of them these versions be, they yet fear them still; well knowing that it is not easie so to sophisticate this Heavenly word, but that it will alwayes have vertue enough left to confound their errors. Therefore they add another restriction, that for the reading of such Bibles there must be had a License, and in writing, not from the Parish Priest (this sufficeth not) but from the Bishop of the Diocess, or from the Inquisitor (an office in the Modern Church, which is no more found in Holy Writ, than the office of their Mass.) And yet they do not leave them an absolute disposal of [Page 92]the matter; but oblige them to secure themselves first, by conference and delibera­tion with the Curates of the Petitioners, that they are persons whom the Word of GOD will do no hurt to; that is, will not make them disgust the Roman Religion; which is at the bottom, all the danger that they apprehend.

Christians, do you not tremble to hear that these Masters forbid what the Apostle gives you order to do? a thing that JESUS CHRIST Himself commands you, when He sayes, Search the Scriptures? and that their dispensation must be had to do what JESUS CHRIST and His Apostle enjoyn you? The Apostle sayes, Let the Word of CHRIST dwell in you; and these Gentlemen cry on the other side, No, med­dle not with it. Cast not your eyes on it. Have not so much as the Book in your Houses, (which is far indeed from getting it to dwell in your hearts) except one of our Bishops, or of our Inquisitors give you permission for it. Oh new and unheard of Theology! That a Christian must have a dispensation from Rome, or one of her Ministers, to obey JESUS CHRIST; and cannot do what S. Paul commands him, except the Pope's Officers give him a permission in writing. Can men more openly debase the authority of CHRIST, and His Apostle? Sure what's commanded is a duty; and that which is permitted (especially what one is obliged to have a permission for in writing) is a thing contrary to our duty, as every one knows, and as you may see by the practice of Rome it self, where permission to eat flesh in Lent is indeed de­manded, but not to cat fish in the Carneval; because, according to their Laws, the first is contrary to a Christian's duty, and not the second. If then a Christian must have a permission to read the Bible, it is evident, that the reading of it is a matter of some contrariety to a Christians duty; that of it self it is unlawful and prohibited. Again if such reading be duly commanded, it must of necessity be said, that every one is obliged to it, (at least every faithful man or woman that can read) and that they no more need any one's permission to read the Bible, than to give an alms, or to comfort an afflicted person, or to obey their Father or their Prince. S. Paul's command as you see is express. Let the Word of CHRIST dwell in you. It's then our duty to read it, and meditate it: It's then a manifest enterprize against the Apostles authority, to bind us up that we may not read it without any man's per­mission who ever he be. It's a changing of what Paul hath ordained. It's a taking it out of the rank of duties where he had let it, and a placing it among transgressions. It's a making that to pass for prohibited, which the Holy Apostle hath commanded; there being no place for a permission, but in things, which the Law of GOD, or of men have forbidden.

Can a stranger thing be ordained? Yet they stoop not here. For fearing least such a permission, though difficult, and strait, and depending upon the will of their Offi­cers, should yet prejudice their Religion, if any use were made of it, they withdraw welnigh altogether, the power to grant it, which they gave the Bishop and the Inquisitor afore. Index libr. pro­hibit. observ. circa 4. Regul. For in the observation which they add upon this fourth Rule, they declare expresly, that the meaning is not, there is by it any power attributed of new to Bishops or Inquisitors, or to the Superiors of Regular Societies, to give leave to any to read, or buy, or keep the Bible, or any piece either of the Old, or of the New Testament, or so much as summaries, or historical abridgments of the Books of Holy Scripture, in any vulgar tongue whatever; because (say they) they have hitherto been deprived of the power of giving such permissions, by the Roman holy general Inquisition, and it must be invio­lably observed. See, I beseech you, a most manifest illusion! They forbid all Chri­stians to read the Bible, without the Bishops or the Inquisitors permission; But they presently declare that no Bishop nor Inquisitor hath power to give any. Thus there shall no person be permitted it. Is not this an evident mocking of the world? But these gallants do so hugely dread the Scripture, that they had rather become guilty of thus shamefully, and openly deluding Christendom, than suffer any one to have or read so dangerous a Book. They would rather salve their interest, than their honour. And in very deed, such the practice is in Spain and Italy, and in the Territories of the Inquisition; where this permission to read the Bible is not given to any man, whoever he be; and where it's held for a capital crime, and a sure mark of Heresie, to have in house but a volume of the Old or New Testament in the vulgar tongue. So as it must of necessity be, that those who do in these parts per­mit [Page 93]this reading unto some, are either guilty of violating the general ordinances of that Church they profess themselves members of; or have some particular and ex­traordinary power from the Pope to do, as they do; which yet doth not ap­pear.

This crime would be less strange, if it did clash only with this passage of the Apo­stle. But it also overturneth divers other most expresse instructions, Deut. 17.18, 19. which occur in the holy Scriptures. For GOD commands the King of Israel, who was a Laick, no [...] a Clerk, to write a copy of His law, and to have it by him, Deut. 11.18, 19. & 6.7, 8, 9. and read it diligent­ly; and generally all His people to lay up all His words in their hearts, and in their minds; to bind them for signs upon their hands, and for frontlets between their eyes: that is, to have them as familiar as their own hands and eyes; to teach them their children, and discourse of them at home and abroad, lying down, and rising up; and write them on the posts of their houses, and on their gates, which is just the same thing St. Paul here calls in short, an having the word of GOD to dwell in them. In effect, St. Luke praiseth the Ethiopian Eunuch, Acts 8.28. & 17.11. for that he read the Scriptures; and the men of Berea, for that they consulted them daily, to know, if the things which Paul and Silas preached to them, were so. Yet we no where read, Psal. 1.2. that they had leave of any Papal Bishops, or Inquisitors. And David pronounceth that man blessed, who meditateth day and night in the law of GOD. Again, Joh. 20.31. the word of GOD being written, that we might believe that JESVS is the CHRIST, and that believing we might have life through His Name, as saith St. John; Rom. 15.4. and for our learning, as saith St. Paul, that we through patience and comfort, might have hope. It must of necessity be concluded, that the forbidding of Christians to read the Scriptures, evidently is, either a frustrating the LORD of His intention, or an ac­cusing Him of having been unable to give us Scriptures proper for His aim, and our aid. I say as much, and that more positively, of the Apostolical Epistles; which being directed to the faithful Clergie, and Laity indifferently, there is no reason to bar any of them from reading what the first Ministers of GOD wrote to them all.

In fine, the fault of our adversaries is so much the more inexcusable, for that the ancient Doctors, of whom they make so great account, Homil. 9. on Levitie. are directly contrary to them in this particular. As Origen for one, who would have Christians not only hear the word of GOD in the Church, but exercise themselves in reading it at home, and in meditating on it night and day. St. Hierom for another, Hierom. Ep. 14. & 30. August. lib. de Catech. rud. c. 6.8. Gregor. in his Epistles, lib. 4. Ep. 40. who would have women and maids themselves to learn the Scriptures by heart. St. Augustine for a third, who does most earnestly recommend the reading of the word of GOD to the very Catechumeni, that is, Christians of the lowest form, such as had not yet received holy Baptism. St. Gregory the Great, that famous Bishop of Rome, for a fourth, who gravely reproves a Physician of the Court, for that he took not the pains to read the words of our Redeemer every day. For what is holy Scripture (saith he) but a letter from GOD to His creature? If you were in a far Countrey, and there received letters from the Emperor your Master, you would not be at rest, nor sleep at your case till you had read them, and perceiv'd what your earth­ly Prince should have vouchsafed to write you: The Monarch of Heaven, the LORD of men and Angels hath sent and conveyed to your hands, His letters a­bout the concernments of your life. And yet, my Son, you deign not to read them. Apply to them, I beseech you, and meditate daily your Creator's sayings. Thus Gregory, more than a thousand years a-go. Judge how far the language of later Popes is from his spirit, and from his principles. I pass by other Doctors of an­tiquity, who are no less contrary to this modern abuse, and will only mention fur­ther, John of Antioch, Bishop of Constantinople, to whom the Church hath given the name of Chrysostome, that is, Golden mouth, because of the richness and sweet­nesse of his incomparable eloquence; he alone would furnish a man with enough to make a small volume, if any would put together all the passages of his works, in which he exhorteth all the faithful, and in special, those of the people, to an assiduous reading of the Holy Scripture; and particularly in the Sermon he made upon this very Text of the Apostle, which we are expounding. Hear, Chrysost Ho­mil. 9. in Ep. ad Coloss. (saith he) you that live in the World, and have wife, and children; hear how he orders you, [Page 94]yea, you principally, to read the Scriptures, not slightly, and heedlesly, but with great care and diligence. He would have them heed no other master; You have (saith he to them) the oracles of GOD and no one can teach you so well as these di­vine books. And a little after, Have (saith he) the books of the Bible, the true medicines of the soul. Get at least the New Testament, the Acts of the Apostles, the Gospels. Let these be your perpetual Masters and Teachers. If any affliction befall you, loss of goods, of children, or of friends; if death it self present its self unto you, make search forthwith in this book, as in the store-house of coelestial medicaments, and fetch out of it the remedies that are necessary for the mitigating of your mise­ries; Or rather, that you may not be put to the trouble of such search; lay them all up in your soul, and have them ready upon all occasions. Ignorance of the Scrip­tures is the cause of all our evils. Thus far Chrysostome. And truly, as you see, he was not of the opinion of the latter Popes of Rome, who do accuse, as you heard afore, the reading of the Word of GOD, of doing more harm than good.

It the reading of them must be interdicted upon the pretence, that some unstable spirits wrest them unto their destruction, it should be in the first place prohibited to Bishop, Priests, and Monks; it being clear, if my memory does not deceive me, that such as have forged heresies by an ill understanding of the Scriptures, were all of one of those three orders, and not of the common people. But it's a very wild expedient, and a remedy altogether extravagant, to condemn the use of things, because of the abuse of them by some certain persons. By this account, best, and most innocent things, and things most necessary for the life of men, should be ta­ken from them; the light of the Sun, the savouriness of meats, the excellency of wines and fruits, iron, silver, gold, and other metals; the accomplishments of learning, and the marvels of eloquence. For which of these gifts of GOD doth not the intemperance, or the malice of men abuse? And, as the Prince of Pagan Philosophers hath rightly observed, there is nothing they so perniciously abuse, as that which is of its self best, Aristot. Rhet. and most profitable. To conclude, since the same GOD, who knows the nature, and the efficacy of His own Scriptures better than any, commands us all to read them; it's an insufferable temerity for a man to intrude with his advice, and change what the LORD hath appointed, as if he were wiser than the Most High.

But the Apostle clearly refuteth this calumny of Rome against Scripture, in the other part of this Text, 2 Tim. 3.16. where he sets before us the fruits and uses we ought to draw from it. Ye teaching (saith he) and admonishing one another by Psalms, and Hymns, and Spiritual Songs, with grace, singing from your heart unto the LORD; Else-where he advertiseth us, that the Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness. Here in like manner he setteth down, for the first fruit we are to gather from this rich knowledge of the word of GOD, that mutual teaching we owe one another; for the second, advertisement or ad­monition; for a third, consolation by the singing of Psalms, and spiritual Hymns. As to the First; I grant, the charge of teaching in the Church does principally pertain to Pastors appointed to this end; yet there is not the privatest believer, but doth also participate some way of this function, when he hath the gift, and the opportunity, to edifie men in the knowledge of true religion. Particularly Fa­thers and Mothers owe this office to their children, husbands to their wives, masters to their housholds, the elder to the younger, and in fine, each one to his reighbour, when he hath the conveniency. Whence appears again how far di­stant the Apostles sentiment is from Rome's. Paul would have the Faithful enter­tain with, and instruct one another in the things of the word of GOD. Rome will not let any but the Clergie have power to speak of them.

The second use we ought to make of the Word of GOD, is our admonishing one another. Teaching doth properly respect faith; admonition hath reference to manners. The Scripture furnisheth us where-with to discharge both the one and the other of these two duties; informing us plainly and plentifully, as well of things that are to be beleeved, as also of those that are to be done. And it's incumbent on the beleever to acquit himself in the matter according to the know­ledge [Page 95]he hath, instructing the ignorant, and reproving the faulty; all, with a spirit of sweetness, and discretion, as the Apostle doth else-where prescribe. For every man ought to look upon his neighbour as his brother; reduce him, if he stray; raise him up, if he fall; clear things to him, if he doubt; and have, in fine, as much care of his welfare, as of his own. Far from us be the ferity of those proud spi­rits, who would not be sollicitous in the least for their brethren's concerns: and who, if GOD should demand an account of them at their hands, would be ready to say, as Cain sometime answered, Am I my Brother's keeper, or Pedagogue? Now as we are to be charitable and prudent for the performing of this service to our brethren; so ought we again in our turn, receive it from them, with patience, and meekness; Remembring how the Psalmist says, Let the righteous smite me, Psal. 141.5. it shall be a kindness; and let him reprove me, it shall be an excellent balm unto me.

The third and last use the Apostle would have us make of the word of CHRIST, is in Psalms, and Hymns, and Spiritual Songs, to sing from our hearts with grace unto the LORD. The so doing doth respect partly the glory of GOD, which we ought to celebrate by our singing; and partly our own consolation, and spiritual rejoycing. For the LORD is so good, that He hath provided e­ven for the recreating of His children; and knowing, that Song, is one of His most natural means, extremely proper both to dilate the contentment of our hearts, and render it full-blown, as also to alleviate, and mitigate their sorrows, He hath not only permitted us, but even commanded to sing unto Him spiri­tual songs. And for the forming us unto so holy, and so profitable an exer­cise, He hath given us in His word a great number of these Divine Canticles, as the Psalms of David, and the Hymns of divers other faithful and religious persons, dispersed here and there in the books of the Old and New Testa­ment.

The Apostle nameth three sorts of them, Psalms, Hymns, or Prais [...]; and Odes, or Songs. Now, though there be no need to take much pains in an exact distinguishing of these three sorts of Sonnets; nevertheless I think their opinion very probable, who put this difference between them; that a Psalm is in general any spiritual ditty, whatever the subject of it be; that an Hymn particu­larly signifies Sonnets composed to the praise of GOD; and that an Ode, or Song, is a kind of Hymn, of more art, and various composition, than others. You have divers examples of them all in the book of Psalms. First, all the composures there, are called Psalms in general. But it's very evident they are not all of a sort. There are some, in which is celebrated the goodness, the wis­dom, and the power of the LORD, either towards David, or towards the Church, or in reference to all creatures. These are properly Hymns, and such is the eighteenth Psalm, the hundred and fourth, the hundred forty fifth, and many others. There are others, in which are mystically and elegantly repre­senced with an excellent artificialness, either the wonders of CHRIST, as the forty fifth, the seventy second, the hundred and tenth, and the like; or the hi­stories of the ancient people, as the seventy eighth, the hundred and fifth, and hundred and sixth. To these properly doth the name of Odes, or Songs, be­long. It's with these sacred layes, of which the word of CHRIST afford­eth us both the matter and the form, that the Apostle would have us solace our selves. St. James gives us order for it; Jam. 5 13. Is any among you merry (saith he) and in repose of spirit? let him sing Psalms.

The Apostle calleth all these sonnets, spiritual, both because of their author, who is the holy Spirit, and also for their matter, which concerneth only di­vine and heavenly things, the glory of GOD, and our salvation, not the va­nities, and passions, and follies of men, as carnal Poems do. He adds, with grace; signifying by that expression, the sweet and saving effect of these spiri­tual songs, which do profit and refresh both together. He would have us in the third place, to sing from the heart; that is, not barely with the mouth, as hypocrites, but with the attention, and affection of the heart. In conclusion, he intends that we sing unto the LORD, that is, unto the praise and glory [Page 96]of CHRIST, who is ordinarily signified by that term, the LORD, when it is couched single, as here it is.

This is the rule he gives us for this holy and spiritual melody; a rule, which Rome hath as little spared as the other, which we have seen him prescribe, a­bout our being studious of the word of GOD in general. For first, She hath banished from the Church the faithful peoples singing; and that so far, as those that be of her communion do down-right declare, that to sing the Psalms of David, as we do, is an huge scandalizing of Christians. Strange Christianity, which is scandalized at a singing, that the Apostle commands; a singing, that celebrateth the glory of GOD; a singing of what was endited by His Spirit, composed by His Prophets, and tendeth not but to the edification and conso­lation of faithful souls. Certainly, beside the authority of the Book of GOD, it appeareth also by the writings of men, that heretofore in the ancient Church, the Christian people bore a part in the singing of Psalms, and did it both in publick and in private. Again, for what our adversaries make their Clergie sing; of what conscience can they say, that they sing it with the heart; since they that hear it, and the greater part of them that sing it, understand it not? all their Anthems being in Latin, a tongue long since dead, and unknown to the people. Consider too, whether the pomp, and the niceness, and the cu­riosity of their singing, and such a many of instruments as they mingle with it, and all the other artifices of their musick, be not more proper for the plea­sing of the ear, than the edifying of the spirit.

But dear Brethren, let us lay [...]side the defaults of others, and mind our selves. First, bless we our good GOD, for that He hath set up the word of His CHRIST again among us, in its light, and in its genuine use; and ac­knowledging this grace of His from the bottom of our hearts, improve His fa­vour. Let this word be the only governess of our hearts, and lives. Hear we its voice in publick, consult it in private. Let us have these divine Books, in which the Holy Spirit hath consign'd its instructions. Read them without scru­ple, and without fear of finding ought that's dangerous, or venomous in them. They are the Paradise of JESUS CHRIST, in which the tree of life grows; and whence flow the streams of sanctity, of joy, and of immortality; but a Paradise, where the old Serpent never entred; where his breath and poison are unknown. Fathers and Mothers, instruct your children in this wholsome stu­dy. Young ones, addict your selves to it betimes. Fill your memories out of this treasury of wisdom. Men and women, old and young, rich and poor, learn­ed and unlearned, receive ye all this Divine guest whom the Apostle hath now lodg'd at your house. Let it dwell there (as he hath ordered) richly, and a­bundantly in all wisdome. If you receive, and treat it with the respect it me­rits, it will cure your souls of all their maladies; it will inform your under­standings of all heavenly truth, and purge them of all the errors of earth, and superstition. It will fill your hearts with love to GOD, and charity towards your neighbour, and by the efficacy of its truth, extinguish all those petty pas­sions that tye you to the World. It will comfort you in your troubles; it will fortifie you in your weaknesses; it will sustain you in your combats; it will arm you against all sorts of enemies; and guide you in all your waies. It will sweeten your adversities, and govern your prosperity; and to comprise all in few words, it will conduct you to the haven of eternal salvation, notwith­standing all the storms of this wretched life. Employ likewise this word of the LORD to those uses which the Apostle recommends unto you; even to those mutual teachings and admonishings which you owe one another, giving, and receiving them, as there is occasion, with a sincere, and truly Christian charity.

In fine, possess the liberty he gives you, of singing from the heart with grace unto the LORD, Psalms, and Hymns, and spiritual Songs. This sole Book of Psalms, if ye learn it aright, is able to make you for ever happy. Oh GOD! what a source of blessing and joy do they deprive themselves of, who reject it, or neglect it? It's a publick magazine of heavenly wisdom, in which every one [Page 97]may find what is meet for him; the ignorant, whereby to be instructed; the knowing, whereon to be exercised; the afflicted, wherewith to comfort; and the contented, to recreate himself. There are repentant tears for the guilty, and songs of thanksgiving for the faithful; preservatives against vice, attractives, and excitements to piety; and les­sons for all kind of Vertues. And the wonder is, that these so high, so useful, and so necessary things, are all presented us there, in the delicious sonnets of a graceful, and a pleasing poetry, as in so many vases of pearl, and diamonds, and emeralds, to induce us to receive them the more easily. Oh sage inven­tion of our Great Master! wherein we have together pleasure, and profit; re­freshing, and instruction of soul; at once singing, and learning what's most ne­cessary for us. May Himself please to bless this Divine artifice, by which He invites, and allures us to Himself; and so touch our hearts by the efficacy of His Spirit, that as He draws us to Him with these holy cords of His sweet­ness, and love, we also on our side may freely and chearfully run after Him; to the end that having faithfully followed Him in this World, He may in the next lodge us with Himself, in the Sanctuary of His Glory; where bearing our part with the Angels, we shall bless, and glorifie Him eternally. Amen.

THE FORTY SECOND SERMON ON COLOSSIANS,

DEAR Brethren; The love that the LORD JESUS hath born us is so great, and the benefits He hath conferr'd upon us, are so various and so precious, that we are evidently obliged to give our selves entirely to Him, and we cannot substract from Him without ingratitude, any part of what we are, or have. He hath laid down His life for us. It is just therefore that we again do consecrate ours unto Him. He hath redeemed us at the price of His blood, and by this admirable ransom deliver'd from death and hell, not only our Souls, but also our Bodies, and our whole Nature. We are therefore wholly His, and have no more any other Master, but Him; neither is there any justice in the world but will adjudge Him the propriety, and possession of what costeth Him so dear. But though of right we be his Vassals, yet it hath pleas'd His love that we should belong to Him under another much more glorious title. For He hath made us His brethren, hav­ing obtained of His Father, that He should adopt us for His children, and accu­mulated this grace with all the highest favours that creatures can be exalted to. I mean, He hath made us partakers of His inheritance, and communicated to us His Nature and His Spirit, and crowned us with His immortality, and with His glory. Though he had not shed His Blood for us as He did; who seeth not, but that this His great and divine liberality should have purchas'd Him all the life, and being, and motion we can have? and that to divert any part of it from His service, would be a robbing of Him and a bereaving Him with abominable Sacriledge of a thing be­longing to Him so legitimatly, and for many so just and weighty reasons. If we be not the most unjust and ingrateful persons in the world, we ought all to have such [Page 99]sentiments, and consequently look upon our nature, and our life, as things no lon­ger ours, but JESUS CHRIST's; and dispose of them not after our own phansie, and for our own interest, but at His pleasure, and for His glory. And as you see that the servants of a Prince (above all those whom he hath particularly obliged and favoured) do set up his arms through all their houses, and adorn their Halls and Chambers with his Picture, and have his praises alwayes in their mouth, and fill up their whole life with his name and glory; so should we do to JESUS CHRIST, and with so much the more zeal, for that He is a LORD infinitely more rich, more clement, more liberal, and more beneficent than any Monarch of the Earth. Let our Souls and Bodies therefore bear His badges; let His glory appear exalted in all our actions; let the words of our mouths be dedicated to Him; and our whole lives full of His Name, breathing throughout nothing but His honour and service, without ever swerving from His Will, from His interests. This, Beloved Brethren, is the Lesson which the Apostle S. Paul now gives us, in the words that you have heard. And whatever ye do (saith he) whether in word or work, do it all in the name of the LORD JESƲS, giving thanks by Him unto our GOD and Father.

By these words he concludeth that excellent exhortation which he makes to all Christians in general, of what sex, or age, or condition soever. He began it at the first Verse of this Chapter, and continues it on to our Text, pointing out in it briefly, but divinely, as you have heard in the precedent exercises, our principal duties; on one hand the mortifying of the flesh with its lusts, as fornication, co­vetousness, wrath, and the like; on the other hand, the studying and exercising of all Christian vertues, as humility, kindness, patience, gentleness, charity and peace. To all these he addeth, our knowing and continual meditating of the Word of GOD, with Psalms, and spiritual Hymns. And here it was, we made stay in our last action upon this Subject. Now, that he might not stand to treat severally of all a Christians other duties, which would be prolix, and even infinite, and a Discourse of too great extent for an Epistle, before he passeth to that particular ex­hortation, which he addresseth in the following Verses to some certain ranks of be­lievers, as to Married persons, to Fathers, to Children, to Servants and Masters, he closeth up his first matter, with the precept he here gives us. A precept verily ex­cellent, and well worthy to Crown his exhortation, since it comprehends in few words all the duties of a Christian, both those which the Apostle hath expresly pointed at, and those which his design of brevity caused him to pass over in silence, without speaking of them by name. To the end we may give you an exposition of it, we will endeavour, (by the grace of our LORD) to explain one after another, the two parts, that offer themselves in it: First, that whatever we do either in word or work, we do it all in the name of the LORD JESƲS. Secondly, that we give thanks by Him to our GOD and Father

When the Apostle pronounceth, that all we do in work or word be done in the name of the LORD JESƲS, he clearly gives Him our whole life. For these two sorts of things, which he subjecteth unto Him, words and works, do comprehend all the other parts of our life; it being evident that nothing issues from us, but what may be referred to the one or the other of these two kinds: They are either words, or works. Words are the fruits of our mouths; works are the effects or actions of our other parts and faculties. I acknowledge, that beside this, our spirit also does act within us, when it knows or considers things, and desireth or rejecteth them. But besides, that these internal actions might be put into the rank of our works, by ex­tending the word a little beyond its ordinary signification, (as in effect some inter­preters do give it such a meaning here) beside this, I say it is evident, that most of the conceptions, and affections, and resolutions of the Soul do refer to words, and external works, as being the principles and motives of them. For it is not possible that our words and works should be in the name of our LORD and Saviour, except our understandings and wills do so address them, and it's properly this action of the Soul, the Apostle signifies, when he orders, that we do in the name of CHRIST all we do. The tongue indeed pronounceth the words, and the hands and other parts of our bodies do execute those actions of ours, which are called works. But it's the Spirit that moves them all, and that directeth and guideth on their functions to that [Page 100]end or design it hath proposed to its self, and draws them from such motives as it hath conceiv'd, and form'd within its self. And it is properly upon this, that the difference of mens actions doth depend. It's this Character that gives them the name, and title they have in Christian Morality. Works, that are the same as to the external action, do sometimes prove nevertheless very different, and even con­trary, one good, another bad; because the Spirit that produceth them is not the same. As for instance, the alms of an ambitious man, and of a true believer have no external difference; the ones act in that regard is the same the others is; yet if you consider the inward springs of them both, you will find that the one is a piece of vanity, and the other a fruit of charity. Whence it comes, that notwithstand­ing all the resemblance they have in open view, they are yet at the bottom, works of a quite different nature; the one evil and condemned of GOD, the other good and acceptable to the LORD. The one with all its outside paint and colour, is an act of vice, the other of vertue. The same is to be said of those two kinds of Preaching, which the Apostle, mentions in the Epistle to the Philippians; the one of those that Preached CHRIST through envy, Phil. 1.15, 16. and of contention; the other, of such as preached Him of good will, and of love. The language of them both was the same; but the diversity of their designs render'd their actions so different, that the one's to say the truth was a sacriledge, and an abomination; the other's on the con­trary, one of the best and most excellent works of Christian piety and charity. Thus you see the rule, which S. Paul gives us, to order all the external actions of our lives, our words, and works; even that we do all in the Name of the LORD JESƲS.

The rule is short and easie; but of vast and almost infinite use. As a little square serve's an Artificer to design, and mark out a multitude of lines, and to discover and correct all those that are amiss; so by this little rule, which the Apostle puts in our hands, there is no humane action but we may certainly perceive, whether it be right or wrong; good or evil; and conform to the will of GOD, or otherwise; neither is there any part of our lives, but this rule, if we take care to adjust them by it, is capable of guiding and forming unto perfection. Now as the name of GOD in Scripture signifies sometimes that Ebrew word of four Letters, which the LORD takes for His name and memorial distinguishing Himself by that appellation, from all those GODs, to whom the error of Nations wrongfully gave that quality, and the honours due to it; so likewise the name of JESUS is sometimes taken, for this very word JESUS, which (as you know) is the name that was given Him by the express command of GOD. And so those of the communion of Rome seem to understand it, Phil. 2.10. in that passage of S. Paul, where it is said, that in the Name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth; uncovering, as oft as they hear the word JESUS pronoun­ced; as if the Apostles meaning were, that all creatures, coelestial, terrestrial, and infernal, should do reverence when those two Syllables JESUS are uttered. Wherein verily they are much mistaken: the import of that passage beeing quite other­wise. It's not thus neither, that S Paul takes the name of JESUS in our Text: as if he simply intended that in our actions and discourses we should not fail to intermix alwayes the word JESUS, having it incessantly in our mouths, and never doing nor saying any thing without pronouncing it first. Far be it from us to ima­gine that such a thought should fix upon the Apostles mind. It is not the word, nor the letters, or syllables of this name that he recommends unto us. I grant, we cannot have it too much in our mouths; provided it flow into them from the heart, and that it be a religious and respectful consideration, which makes us mention it, and not a vain and childish superstition, as if there were some secret vertue annexed unto words.

We are to note then in the second place, that as the Name of GOD is very often taken in Scripture for the power, the authority, the will, respect, and con­sideration of GOD; in like manner is the Name of JESUS. Thus Moses foretelling the coming of the Messiah; Deut. 18.19. And it shall come to pass (saith he) that whosoever will not hearken unto my words, which He shall speak in my Name, I will require it of him. Which He shall speak in my Name, that is, by my order and authority, and in [Page 101]acquitting himself of the charge which I have committed to Him; And it's thus we frequently read, that the Prophets spake in the name of GOD; that is, by His express command, they being sent and dispatched from Him. 2 Kings 2.24. And it's said of Eliah, that he cursed the children that reviled him in the name of the LORD, that is, by His authority. And this form of speech was so common among the Jews, that the Priests and Elders demanded of the Apostles in the fourth Chapter of the Acts, Acts 4.7. in whose name they had done that miracle; meaning upon whose authority, and by whose order they had undertaken it. The same exposition is to be given of that which the Psalmist singeth, We will boast in the name of the LORD our GOD, Psal. 20.8.25. that is, in His help, and power; and speaking of the faithful unto GOD, They shall rejoyce (saith he) in thy name; that is, in the confidence they have in thy power and goodness; of like import is that which he addeth, that the Horn of His anointed shall be exalted in His name; that is, by His might, and by the vertue and order of His providence. So David entring into combat with the Philistin, 1 Sam. 17.4 [...]. Thou comest against me (saith he) with a sword, and with a spear, and with a shield; but I come against thee in the name of the LORD of hosts, whom thou hast defied. In the name of the LORD, that is, for His glory which thou hast reproached, and in assurance of His protection and succour; in the same sense, that King Asa mean't it on a like occasion. Help us (saith he) O LORD our GOD. For we rely on Thee, 2 Chr. 14.11. and are come forth in Thy name against this multitude; that is, in Thy quarrel, and with confi­dence in Thee.

It's therefore in the same manner, we are to take this phrase in the name of CHRIST, which often occurs in the Books of the New Testament, as in S. Mat­thew, Prophecying, and casting out Devils in the name of the LORD, that is, Mat. 7.22. & 24.5 Acts 5.28. by His authority, and in His might; and when men are said to come in His name, that is, to avouch themselves His, and to affirm themselves sent by His order; to speak, and teach in the name of JESƲS CHRIST, and likewise to be assembled in His name, Mat. 18.30. that is, for His cause, and unto His honour, and with confidence in Him. It's in this sense the Apostle takes these words in our Text. Do all things in the name of the LORD JESƲS. He means, first, that we refer all we do unto His glory, and take His honour for the end of all our actions: and secondly, that we act accord­ing to His will, and order; and lastly, with an entire confidence in Him; not pre­suming ought of our selves; as if we were able to do any thing considerable by our own strength: nor expecting any success, but only from His favour, and benediction. Such is the rule, which the Apostle here gives us.

By it you see, First, that he banisheth out of our lives, all the unfruitful works of darkness, that is all vitious actions, actions contrary to justice, to charity, and to other Christian vertues; it being evident, that if we do nothing but in the name of the LORD JESUS, we shall do none of these things; since they all are opposite to His will, to His commands, and to His glory. Secondly, by the same means he perfecteth and enliveneth all those works of ours, which of themselves and in their kind, are good and commanded of God; engrafting them, by this rule, upon the true motive from which they ought to proceed, and directing them to the true end unto which they ought to tend, which is without doubt the name of CHRIST, and clensing them from all that impurity and viciousness which vanity, or self-love might taint them with. Good will be truly good, if we do it in the name of JESUS CHRIST, that is, for His sake, upon consideration of Him alone, without seeking the approbation and acceptance, or the interest and service of any other. Lastly, by the same rule, the Apostle sanctifies those of our words and actions, which are in their own nature indifferent, purifying them by the name of the LORD from the filth and abuse wherewith the viciousness of men doth pollute them, and elevating them to a degree of moral goodness, which they had not of themselves, in that he consecrates them to the name of the LORD, and makes them to serve grace, whereas of themselves they were instituted only for the uses of nature. For instance, if you observe this rule of the Apostle in your eating and drinking actions, as every one knows indifferent of their own nature; first this sacred name of the LORD JESUS will purge the exercise of them, of the excesses of intemperance and drun­kenness on one hand; and of the vain and foolish scruples of superstition on ano­ther. [Page 102]Secondly, being referred to the honour of GOD, and accompanied with invocation of His grace, and thankful acknowledgement of His bounty, of indif­ferent as they were in themselves, they become good, and holy, and acceptable unto GOD.

However, I willingly grant, that we must not so take the Apostles precept, as if we were obliged in every act, even to the least word we utter, to raise our thoughts actually to the name of JESUS CHRIST, and expresly implore His assistance by a particular prayer, and formally eye His glory. It sufficeth, that we frequently, and ordinarily make this application of mind, to the name, to the command, to the help, and to the glory of our LORD. But necessary it is, that we have the habit of this holy disposition so formed and radicated in our hearts, that even when time or place, or some other necessity surprizeth us, and gives us not the leisure to think actually on the name of the LORD, our souls yet do bend that way, as of them­selves, being so habituated to it, as without other discourse or consideration, they may as to the substance, discharge this duty: and never do, nor say any thing that tendeth not to the glory of our Saviour, and is not conform to His will, and con­sistent with the resolution we all ought to have of relying on JESUS CHRIST alone, and referring none of our actions to any other end, than His honour.

But I come to the other part of our Text, wherein the Apostle adds, that we give thanks by JESUS CHRIST unto our GOD and Father. These words may be taken two wayes, either for another precept apart added to the former; or for some part and dependance of it. In the first relation, it's a new order the Apostle gives us, to thank GOD for the benefits He hath vouchsafed us in His Son. He gives the same order to the faithful at Ephesus, in welnigh the same words. Giving thanks alwayes (saith he) for all things in the name of our LORD JESƲS CHRIST, unto our GOD and Father. Under the second consideration, the words are a reason of what he recommended afore, and the title, under which we ought to do all things in the name of the LORD JESUS; namely, for the rendring unto GOD the Father by His Son the thanks we owe him: so as our whole life may be but homage, and a perpetual act of gratitude to GOD by JESUS CHRIST His Son our LORD. For it is not to be doubted, but that the best and most proper means of thanking GOD the Father for those infinite benefits He hath confer'd upon us, by the communion of His Son, is so to frame our lives, that we neither do nor say any thing, but in the name of that Son of His: that is, (as we have explained it) according to His will, and for His glory. Now though it import not much which of these two expositions we follow; since at the bottom the thing is still the same; yet it seems to me the latter is more pertinent, because it doth better and more clearly connect the Apostles words.

Thanksgiving is one of the most necessary and most universal offices of a Christian. For if it be ingratitude to receive a kindness from any one, without resenting it, and giving him thanks for it; what moment of our lives is there, wherein we are not obliged to perform this duty unto GOD? First of all, this being of ours, this life, this body, this soul, and all the faculties of our nature, are largesses of His, which for all they be common to us with other men are not to be despised, but ought to be consider'd as effects of an infinite goodness. Then again, what remerciments, doth not the sending of His Son into the world, and the death He suffered for us by the will of His Father, oblige us to? What shall I say, as to those infinite blessings. He hath obtained for us, the remission of our sins, our adoption to the number of His children, the glory and immortality we hope for? Add hereto, His continual providence both over His Church in general, and over each of us in particular; His favourable bearing with us, however great be not only our infirmities, and imperfections; but even infidelities and ingratitudes; the admirable constancy of His Divine grace, which our indignities can neither overcome, nor put off; and imperfections; but even infidelities and ingratitudes; the admirable constancy of His Divine grace, which our indignities can neither overcome, nor put off; and though often refused, or ill receiv'd, yet ceaseth not to follow us; but He comes again towards us every morning, and dispatcheth daily some new Herald to sollicit us to repentance; this Sun that shines about us; this air with which he refresheth us; so many various fruits of the earth, with which He feedeth us; the Word of His Gospel, by which He instructeth us; His Sacraments, at which He feasteth us; [Page 103]the voice of His Spirit, either to comfort us, or awaken us in our evils; the strokes of His paternal discipline, which he so aptly administreth, tempering them in such sort, that it is easie to see; He scourgeth us for our amendment, to win us, not to destroy us. And if we love our Neighbours as we ought, what ample matter of thanksgiving, doth GOD's dealing with them afford us? His forbearance to some, waiting for, and inviting them to repentance? the grace He exerciseth towards others, either in bringing them to, or conserving them in His Son? the admirable gifts, so richly and so wisely diversified, which He imparteth to one? and the pro­sperous success wherewith He favours the employment of others? there being not a person in the Church, how unfurnish'd and inconsiderable soever in our seeming, but this good Master hath given one or other of His talents to? Though we had the tongues, and voices of all the Angels of Heaven, yet could we not worthily acknow­ledge, or repay with thanks enough, a goodness so inestimable, and so every way infinite.

But observe, that it is to our GOD and Father the Apostle ordereth us to make our thanksgivings: and reasonable it is, that the glory of it should be given Him, since He is the first and head spring of all. Not but that we may rightly address our retributions as well as our petitions unto the Son also, and the Holy Spirit, accor­ding to the examples the Apostles themselves have left us of it in divers places of Scripture. But both in the creation, and also in the restauration of the world, the Father is still represented unto us as the first principle of the action, the Son and the Holy Spirit acting next; as persons who subsist in such order, that the Father is the first, the Son the second, and the Holy Ghost the third; though setting aside this order, and the distinction of their persons, their nature be in all things, and every way the same, in respect both of essence and of properties or attributes, and of all essen­tial operations. In fine the Apostle prescribes yet further, that it be by JESUS Christ we render thanks to GOD the Father. First, for that He is as it were the first and the chiefest channel, by which all this goodness of GOD is poured forth upon us. For it's He alone that hath acquired all the graces which mankind possess; by reason whereof He is called the Sun of righteousness, the light and the Saviour of the world, the Prince and the author of life, in whom dwelleth all the fulness of the Godhead bodily; And Secondly, because our thanks themselves cannot be grateful to the Father, nor come into His presence before the throne of His grace, except they be addressed and presented by JESUS CHRIST, who alone is able to perfume both our persons and our poor performances, with that odour which is necessary for all that would appear without confusion, before this Supreme Majesty. This is that, Beloved Brethren, which we had to deliver to you, for the expounding of these words of S. Paul.

There remaineth now the chiefest point of all; even that you engrave them deep­ly on your hearts, and take them for the rule of your whole lives, applying them to each one of your actions, and making those wholsome uses of them, which this great Apostle gave them for. I will point at some of them at present, beseeching GOD to bless them unto your edification, and remit the rest to your own pious medi­tation. Observe then first, for the confirmation of your faith, that excellent proof the Apostle gives us here, of the Divinity of the LORD JESUS. For as the Epistle to the Hebrews concludeth it, from the Father's naming Him His Son, Hebr. 1.5, 6. and treating Him quite otherwise, than he doth the Angels, the highest of all creatures; so may we reason in like manner from this passage of S. Paul, and say as that Epistle saith of the Angels; of which of the Prophets, or the Martyrs, or the Apostles, o [...] of all the Angels of Heaven was it ever said unto the Faithful, Do all things in his Name? Sure the faithful both in the Old Testament, and in the New, neither be­lieve, nor hope, nor rejoyce, nor speak, nor act but in the Name of GOD: and there is not one to be found in the Divine records, whose piety and the exercises that depend upon it, are address'd to a meer creature. Here, as you see the Apo­stle requires, that not only some part of our faith, but that our whole life, and all our sanctification, be referred to the Name of the LORD JESUS. It must be therefore necessarily concluded, that He is, not a meer creature, but very GOD, of an infinite goodness, power, and wisdom, eternally blessed with the Father. [Page 104]It is not possible, that an inferiour nature should be the support, and the foundation, and the last, and highest end of all the works and words of all the faithful. Either all the Scriptures of GOD are to be effaced, and new ones made after the fantasie of Heretiques, or it must be confess'd, that this JESUS is GOD, to whom they give a Name, capable of being both the beginning, and the end of all parts of the lives of all the faithful that are, or ever shall be in the world; conformably to their own asserting elsewhere, that He is the Father of eternity, the Prince of peace, our great GOD, and Saviour.

Judge again, My Brethren, if it be not an outrage unto Him, and an investing of creatures with some part of this glory of His, to require, (as those of the Commu­nion of Rome do) that part of the piety, of the good works, and of the very faith of Christians, be in the Name of Saints of one and the other Sex: who, how sub­lime, and excellent a dignity soever you give them, cannot after all, be set above the rank of creatures. We daily hear them repeat their Orisons, say their Beads, ask and give Alms, one of the choicest Sacrifices of Christian Religion, make their pilgrimages for devotion, build their temples, consecrate their images and their holy places, and their preciousest possessions, and in fine their own persons to the name of the Blessed Virgin, of S. Peter, of S. Denis, and a multitude of other crea­tures ancient and modern. Adversaries! where find you the institution of these Devotions? In what Prophet, or in what Apostle have you read a command for them? In what Gospel, or in what Acts, and in what Divine Histories have you ob­serv'd examples of them? What would S. Paul say, if he were in the world to see his discipline so strangely forgotten among men that make profession to hold him for one of their principal Apostles? He recommendeth to us, not one of these names to which you oblige your selves. He speaks of none, but that of the LORD JESUS; it's in that name alone, he commands us to do, all we do, whether in word or work: because indeed, Acts 4.12. there is none other under heaven given unto men, wh [...]eby we must be sav'd, as said S. Peter, the same Peter, whom you pretend to be the head and the foundation of your Popes. S. Paul, sure gave and conserved this glory to his LORD's name alone, with so much zeal and jealousie, that understanding how some in the Church of Corinth joyned in some sort the names of servants of His with it, calling themselves, 1 Cor. 1.12. some of Paul, others of Apollos, others of Cephas, and others of CHRIST; as you see among our adversaries at this day, some call themselves of Augustine, others of Francis, and others of JESƲS; this Holy man cryes out upon it as a Sacriledge, and an utter overthrowing of Religion. Is CHRIST divided? (saith he) was Paul crucified for you? Ibid, ver. 13. or were you baptized in the name of Paul? Prescribing by these words, or rather by this flash of lightning, that the faithful ought not either call, or distin­guish themselves, or glory, or speak, or do whatever in Religion, in any other name, than that of this holy and merciful LORD, who was crucified for them, and in whose name alone they were baptiz'd. Yea, he thanketh GOD that he had administred baptism but to few of them; lest any once should thence taken occasion to believe or say that he had baptiz'd in his own name. Then a little after resuming the discourse, so much took he the thing to heart; 1 Cor. 3 4, 5, 9. Are you not carnal (saith he to these people while one of you says, I am of Paul? and another, I am of Apollos? Who then is Paul, and who is Apollo [...] but Ministers by whom you believed, even as the LORD gave to every man? Ye are GOD's Husbandry, Ye are GOD's building. Is not this a telling us plainly, that we ought neither bear the name of any other than of GOD; nor act in matters of piety, in any name but that of JESUS CHRIST? In which likewise he here com­mandeth us to do, and say all that we shall act in word or work?

But having considered what the Apostle affords us here against error, for the instru­ction of our faith; let us now observe what he teacheth us for the correction of our manners, which is his principal intention. He teacheth us, My Brethren, that if we will be truly faithful persons, and Christians, as we make profession to be, we must have JESUS CHRIST continually before our eyes; must examine, address, and sute our actions, our speeches and purposes unto the name of CHRIST; take it for the North-star in our course, and in one word for the rule of our whole life. That we never do any thing little or great, otherwise than in His name. That His name be the only motive inducing us to speak, and act; and the only mark at which our [Page 105]words and actions tend. Think now first, how great our confusion ought to be, The Apostle willeth, that whatever we do in word or work, we do it all in the name of the LORD JESƲS; and the most of us quite contrary, do almost nothing in His Name. Heaven and earth are witnesses, that the name of JESUS hath no part in our works or words. They are all consecrated to His enemies; they are inspired by their spirit; and aim at nothing but their interests. Tell me, ye covetous, is it in the name of JESUS CHRIST that ye toil night and day to heap up dung? Is it He that taught you those black arts and inhumane dexterities, to spoil the Orphan, and the Widow for the enriching of your selves? Have you had the confidence to call upon the name of JESUS, that He might teach you and guide your hands to work deceit, and bless your violences? Is it to advance His glory, and give His name a good odour, that you make your selves famous among the Vassals of Mammon? not disdaining any part of his drudgery, how distastful soever to GOD and man? And you that are ambitious, can you indeed perswade your selves, that those vani­ties that take you up, are so important unto JESUS CHRIST? Or that it is in His Name you lose your time about them? You also, whom the flesh and its pleasures do drown in their ordures; in conscience, is it in the name of JESUS CHRIST you are employed? Is it for His glory, or according to His will? I say as much of the revengeful and the drunken, and of all those that serve any one of the other vices, which JESUS CHRIST hath expresly condemned, and forbidden. No one of all these do's act in His name. Dear Brethren, let us renounce these things, if we will be Christians. Let us never make any enterprize, never set upon any action, but first consider, whether it may be done in the name of the LORD JESUS; that is, whether it be such as we may with a good conscience implore His help to finish it: and judge either proper to advance His glory and conform, or at least not contrary to His will, and interests. Hereby we are obliged to banish out of our lives? first, all vitious actions, of which none can be done in the name of JESUS CHRIST, since they are all displeasing to Him. And they that in designs of such nature have the impudence to ask assistance of Him, (as some there be, whom superstition hath inspir'd this sottish conceit into, that they may do evil for a good end) these I say offend JESUS CHRIST excessively, rendring Him guilty of their crimes, as much as in them is, and inviting Him to take part in their vices. But this rule of the Apostle doth not only oblige us to eschew evil, and abstain from sin. It requireth also, that what good we do, be done for CHRIST's sake, and in His name; that in our alms, and in our devotions, and in all the acts of our piety and charity, we seek nothing but His glory, the fulfilling of His will, and the advancement of His Kingdom, and not the praise of men, or the interest of our own affairs. It's a taking of His name in vain to do otherwise, It's a prophaning the actions of vertue, by employing them in the service of flesh and blood; them which of their own nature, and by GOD's intention, are not to be done but for His glory, and for His Son's name sake.

In fine, this maxim of the Apostle's embracing generally all the things a Christian doth both in word and work; 'tis evident that it ought to regulate those also, which are in their own nature indifferent; he never setting about them, but when he may do them in the name of CHRIST. For though the nature of them be indifferent, the usage of them is not so; but must be governed by the good and the evil, that may thence redound, either to, or against the glory of GOD, and the edification of men, as the Apostle sayes elsewhere; All things are lawful for me; but all things are not ex­pedient; All things are lawful for me; but all things edifie not. Whence you see, 1 Cor. [...]0.2 [...]. how vain the pretext of those is, who excuse the excess of their habits, of their tables, and of their houses, by the liberty, which they pretend the LORD hath left them, to clothe, and feed, and lodge themselves, as they think good; alledging that He hath not forbidden them Velvet, or Silks, or Gold, or Silver, or precious Stones, or Ta­pistry, or any sort of Furniture; nor excluded from their Tables any kind of Meats, or Services, they being taken with thanksgiving. I grant the use of these things to speak in general, is free; they all being created of GOD for man. Yet this hinders not, but each of you ought to observe certain rules about them, and this one in par­ticular, namely, that ye consider whether the thing be such as ye may do it in the name of JESUS CHRIST; whether the money you waste in it, might not be better [Page 106]employed in the service of His poor, or of His Sanctuary; whether your making men believe that you are vain glorious, or intemperate, or voluptuous, by clothing or lodging, or treating your selves more richly and more magnificently than beseems your condition; whether this opinion, I say, which you give your Neighbours of you, does not scandalize them; and be not prejudicial unto the name and interests of our Saviour.

Hence again appears, how inexcusable they are that marry with persons of a con­trary Religion, I confess, that Marriage is honourable; and that it is not prohibited to any: But this action, as well as all a Christians others, must be done in the name of the LORD JESƲS; 1 Cor. 7.9. and so much the rather, for that it is more important, and continues as long as our lives. Wherefore the Apostle doth expresly modifie the liberty he gives the believing widow by this exception. She is at liberty (saith he) to marry again; only so as it be in the LORD. Now judge if it be a marrying in the LORD, when you make alliance with a person allienate from your communion; who will be a snare to pervert you from it; will pluck the name of CHRIST out of your house; and consecrate your blood to error; and be so far from helping you in the exercises of your piety, that the person will disturb them.

In fine, this saying of the Apostle's shews us also, what we are to think of Dances and Balls, and such other vain pomps of the world; If you can truly say, that it is in the name of CHRIST you Masque and Dance; I will accord, that you fail not of your duty in it. But if it be clear, and manifestly known as it is, that the LORD JESUS hath no part in these follies, that in them His name is blasphem'd rather than glorified; that His Spirit breaths not in them, but indeed the Spirit of Satan, and the world; that scandal is given in them, but no edification received; confess it a thing contrary to your duty. Add not impudence to guilt; acknowledge if you be a Christian, that it's a violation of the Apostle's order, to participate in such things which neither are, nor can be done in the name of our LORD JESUS CHRIST. I advertise you particularly of it, because we are entring on the season, in which the world is won't to give it self the greatest licence for such debauches. Dear Bre­thren, let not it's ill examples seduce you. Let not the custome of the age, nor the pleasing of men, induce you to forget the respect you owe to the Apostles voice, and the Churches consolation. Seek your joys in the service of your LORD, and Sa­viour, and in the meditation and expressing of His life; and having always before your eyes, the love He beareth you, the death He suffered for you, and the Heaven to which He calleth you, love Him with all your heart; and whatever you do, whether in word or work, do it all in the name of this sweet and merciful Saviour, rendring thanks by Him to our GOD and Father, unto His glory, and the edification of your Neighbours, and your own Salvation. Amen.

THE FORTY THIRD SERMON ON COLOSSIANS,

DEAR Brethren; As man is subject to a twofold consideration; first, in regard of his nature simply, as he is a reasonable creature; secondly, in reference to his condition, or the rank he holds in humane society, that is, as either a Master or a Servant, a Magistrate or a Subject, or the like; so he is obliged according to these two different respects, to two divers sorts of duties; those of the first sort are general, and common universally to all men; the others of the second do relate, but to some cer­tain order of persons only. I place in the first rank piety towards GOD, honesty, temperance, justice, and charity, and such other vertues, for which neither sex, nor age, nor condition doth dispense with any; because every man, whatever he is otherwayes, being a reasonable creature, is bound upon that account to practice all those vertues, as a perfection and ornament meet for such a nature. I reckon among the duties of the second sort, the service that bondmen owe their masters, the obe­dience of children to their fathers, the dependance of wives in relation to their husbands, and the like; which pertain as you see, only to persons in such conditions, and not to all men generally. This difference hath produc'd in the Schools of Hea­then Sages, the distinguishing of active Philosophy into divers parts; the first whereof, which they call Moral Philosophy, or the Ethiques, do's explain that first sort of common, and general duties; the others do treat of the second; to wit, the Economicks, which regulate and form the several different conditions, that con­stitute a family; namely husband, and wife; parents, and children; master, and ser­vants; and the Politicks, whose task is to expound the devoirs of all the divers or­ders that compose an Estate, as the Prince, and the Subject; the Magistrate, and the Citizen; men of the long Robe, and of the Sword; and the like.

The Apostles of our LORD, in those writings, which they have left us, where they have unfolded to us the Divine Philosophy of their Master, have also followed the same order; though their difference otherwayes be very great. For they set before us in like manner some general duties, which oblige all Christians of what quality soever, and in whatever degree of society, either civil, or domestick, or religious, they be placed. And though this part being once well comprehended, hath in it a great and almost sufficient light to direct and govern all the rest: yet they forbear not upon it, to descend unto the particular duties of each of those estates and conditions which the faithful live in, in humane society. Thus the Apostle S. Paul hath done in this Epistle; for after having formed us all in general unto piety, and sanctity, and charity, which belong to all Christians equally; as you have heard in the precedent exercises; he now addresseth himself in particular to each of those three orders, of which an houshold is composed; the first whereof is the Hus­band, and the Wife; the second, the Father, and the Children; the third, Master, and Servants; giving each of them a good lesson, for their conduct in the condition to which GOD hath called them. Elsewhere he regulateth the duties of Subjects in reference to the civil Powers under which they live; of the faithful in reference to their Pastors, and reciprocally of Pastors in reference to their flocks; not omitting Deacons, the other part of Ecclesiastick Ministry: and this not in one place alone, but many. In consideration hereof, before we proceed any further, permit me, I beseech you, to make here at the entrance one general reflection upon this the Holy Apostles way of treating; thus,

Whence comes it, that having been so careful to instruct and to direct in particu­lar each of those different ranks of persons, which then were, and still are in the Church, they never drop'd one word of the duties of three kinds of conditions, in which now a dayes Rome makes the main, and in a manner the all of the Christian Commonweal, to consist, I mean the Pope, Sacrificers or Priests, and Monks? The Apostles do instruct the lowest Masters, how they ought to treat their atten­dants; and the simplest Presbyters, or Bishops (that is, Pastors) how they ought to feed their flocks. They never tell the Pope in what manner he ought to deport himself, in that great government of all Christendom, which, as is said, hath been given him of GOD. The Apostles do advertise the most abject slaves, of the servi­tude they owe their Masters; and every flock of the diference and respect it owes its Pastors. They never speak a word, either to single believers or their guides, of that infinite subjection which they are obliged to profess unto the Pope, or of ki [...]ing his feet, or of submitting the conscience, or any other such like thing. The Apostles do exactly inform Bishops or Pastors of the duties of their charge: of preaching, exhorting, instructing, of watching, of correcting, of censuring, of excluding the scandalous from communion. They never order any Sacrificers to offer a propitia­tory hoast unto GOD, for the sins of quick and dead; nor tell them of the prepara­tions, ceremonies, and observances necessary thereto; nor of purifying, by means of an auricular confession, the consciences of such as are to participate of such a sacri­fice; nor of the precautions and subtilties that are necessary for the right admini­stration of it. In fine, the Apostles verity vouchsafe to take the pains to enter into Families, and there regulate the demeanour of Husbands and Wives, of Virgins and Widows, of Fathers and Children, of Masters and Servants. Why say they nothing unto Monks? neither to the solitary, as Hermits and Anachorets; nor to those that live associated in separated dwellings? Why do they not somewhere instruct the Guardians, the Abbots, the Superiours and Generals of these orders? Why do they not exhort their inferiors to yield them a blind obedience? Why say they nothing of their three vows? and of the means of well observing them? And why give they no instructions to Religious women, who imitating the zeal of men, shut themselves up in Convents? But what say I; that they no where regulate the car­riage and particular duties of these three sorts of conditions? More than so, they make no mention of them at all, neither expresly, nor implicitly. And if you read the Books of the New Testament, you will find that there is no more speech in them, of the Pope and the Sacrificers, and the Monks of Rome, than of the Bramines of India, or the Bonzians of Japan, or the Muphti of the Musulmen. Whence comes so [Page 109]strange a silence; so universal an obliviousness? Is it that the thing was not worthy of the Apostles care and quill? But how can that be imagin'd, since, if you believe those of Rome, it's upon these three orders, that Christianity depends? For as to the Pope, he is the head of the Church, and exerciseth so necessary an imperial power, that out of his communion, there is no salvation. And as for Priests, or Sacrificers, it's they alone that purifie the souls of men, both by the absolution they give those whom they confess, and by that Deity which they deliver unto such as they communicate. Lastly, as for Monks, their order is the state of perfection: They are the Angels of the earth; the glory, and the rampart of the Church; the sole patterns of Evangelick piety and sanctity; wherefore they call their fraternities Religions, and disdaining their old name of Monks, each sex of them stiles them­selves Religious; as if the piety of other Christians did not deserve to be called Reli­gion, in comparison of theirs. Whence comes it then, that the Apostles have so forgotten these three sorts of people, which are as highly or more necessary in the Church, than the four elements in the world? Dear Brethren, you plainly see the reason; and if passion did not blind our adversaries, they might see it too as well as we. The Apostles have said nothing to these three sorts of people, because there were none such among Christians in their time. Had there been then a Pope and Sacrificers in the Church, the Apostles without doubt would have told them their duty, as well as Bishops and Elders, (that is Pastors.) And if there had been Monks and Religiouses, they would undoubtedly have spoken unto them, as well as unto men and women that live in wedlock. Since they did it not, be we certainly assured, that neither of these three plants was sown, or set by JESUS CHRIST, or His Apostles; but they have all sprung up since their dayes, partly from the impru­dence, partly from the superstition and corruptness of men, who also affording them cultivation, have raised them by little and little to that prodigious greatness, which now for divers ages they have had. And this be spoken at the entrance, upon occa­sion of the care the Apostles in general had, to form and regulate the duties of the divers conditions of persons, which are found in the Church.

As for S. Paul's particular in this place, he speaks here, first, unto Husbands and Wives; next unto Fathers and Children; and last of all, unto Masters and Servants; following therein the natural order of the things themselves. For if you consider the dignity of them, the union of Husband and Wife is the most excellent, and that upon which the others do depend; or if you regard their rise; Man was an Husband, before a Father or a Master; GOD gave Adam a Wife before He gave him Children or Servants. Now though in this prime union, the Husband possesseth the first place; yet the Apostle beginneth at the Wife, and doth the like in the two following orders, instructing Children before Fathers; and Servants before Masters; either for that the subjection to which Wives, and Children, and Servants are obliged, is more difficult and displeasing to our nature, than the love and government of Hus­bands, and Fathers, and Masters is: or for that the subjection of the one is the foundation upon which the others good government doth depend. We will handle at the present no more but the lesson which he gives to Wives and Husbands, con­tained in the Text that you have heard, reserving that which concerns Children and Fathers, Servants and Masters, to another time.

The Wife's lesson is for words short; but for sense of great weight, and large extent. Wives, (saith the Apostle to them) be subject to your own Husbands; as is meet in the LORD. In which words, first, he commands Married women that subjection which they owe to their own Husbands; and next shews them the manner of that subjection; as is meet in the LORD. As for subjection, it's an order that GOD hath established generally in all things, which constitute any kind of body, whether it be in nature, or in either Angelical or humane society, that some should depend on others. Thus you see in plants, the other parts depend upon the root and in animals upon the heart; and they all upon the soul that makes them live. Among men there's no estate without a superiour that governs, and inferiours that are governed. In the composition of the world it self, as it is one total, you know that earthly things depend upon the heavens, it's they that govern all the rest: nei­ther is there any union, or any body, or natural compacted frame in the whole [Page 110]universe, all whose parts are entirely equal. GOD, whose wisdome is infinite, hath so ordered it, for the benefit of things themselves; those that are feeble, and im­perfect, finding their perfection in the conduct of such as are more perfect; and the more perfect reaping commodity and dignity from the subjection of those that are less. This induced the Apostle to say in another place, that GOD is not a GOD of confusion, or of disorder, but of peace. Whence followeth, that to resist sub­jection when persons are called to it, is a thwarting of His will and a perturbing of His order: a mark also, not of fortitude and courage, but of folly and malig­nity to oppose it: conform to that which experience taught the Heathen them­selves to observe, even that good men are easie to be governed; and that those that most unwillingly endure a superior, are alwaies such as have least worth. It having therefore pleased GOD, according to this general disposition of His wisdom, that in marriage, man should be the head, it's with good reason, that the Apostle exhor­t [...]th married women to be subject.

That word compriseth all the duty of the condition to which GOD calleth them; and therefore the Holy Spirit useth it almost alwaies in this matter; as in the Epistle to the Ephesians, Eph. 5.22. Tit. 2.5. where these self-same terms occur; and in the Epistle to Titus That (saith he) they be discreet, chaste, keepers at home, good, subject to their own husbands; 1 Pet. 3.1. and in the first Epistle of St. Peter; Ye wives (saith he) be in subje­ction to your own husbands. I know well the expression doth displease our nature, which, in the corruption that sin hath brought upon it, hateth all, even the most law­ful subjection. And perhaps it is upon this accont, that the Apostles have so often recommended it to Christian women, that they might instruct them to combat this sentiment of our depraved nature, and submit themselves unto GOD's order. But certainly, setting aside the word, and the disorders which our sin doth sow in every condition, there is no harshness in this conjugal subjection; there's nothing in it, but is sweet, and beneficial, and advantageous both to the wife her self, and also the whole family. For it's an error to think, that all subjection is hard, and vexatious. That which the body oweth to the soul, and the members to the head; that which the air and earth do render to the heavens, hath nothing of constraint, nothing shame­ful in it; on the contrary, 'tis in it, that the glory of the body, and the members, and the elements, does consist. Among the Angels themselves, whose being is full of perfection, and of glory, there wanteth not some kind of subjection, the inferior Angels having dependance upon their chiefs. And in the terrestrial Paradise, if sin had not banished us thence, amid the delights and perfections of an happy state, the wise would not have been exempt from being subject to her husband; an evident sign, that this subjection is not incompatible, either with her felicity, or with her glory; and that all the bitterness now found in it, comes not from the thing it self, but from sin, which hath altered it, as it hath all the other parts of our life, and nature. For in reality, what does this subjection signifie, but a just and rational, a sweet and amiable dependance of the wife upon the husband, like that of the body upon its head, or upon its soul?

Of this subjection, the first part, which is as the root and stock of all the rest, is a senti [...]ent, and disposition of heart; when the wife acknowledgeth in her soul, that the husband GOD hath given her, is her head, and as the wise man saith, her guide; who, in the due order of their life, ought to have the first place; and that she is inferior to him, since she is his wife, whatever advantage she hath other-waies above him, be it in wealth, or in nobility, yea, even in prudence, and abilites of spirit. If she hath once setled this holy and respectful perswasion in her heart, she will no more find ought of harshness or difficulty in all that subjection which she oweth her husband. This sentiment alone is sufficient to form her unto it, and bow without any violence all the actions of her life that way. And it's this, in my opinion, Eph. 5.33. that the Apostle meaneth, when he saith else where, that the wise should reverence her husband. 1 Pet. 3.6. Such was the sentiment of Sarah, whom St. Peter propo­seth unto Christian women, for a pattern of their demeanor. She called Abraham her Lord, as that Apostle doth expres [...]y note, declaring by such respectful language, in what esteem she had her husband, and that she held him for her superior, for the guide and governour of her life. After this reverence, the wives subjection com­prehendeth [Page 111]also the complacency she ought to have for her husband, fashioning her self to his mind, and devesting her own disposition of all she sees offensive to him, to put on his affections and manners in every thing, as far as piety and honesty will permit; bending, and accommodating her inclinations and humours in such man­ner, unto her husbands, that she may be as a faithful mirrour to him, wherein he may see his own image. This, you will say, is difficult. Sure it is so: But to such as bear their husbands little respect, and love; and yet more difficult to those that love them not at all. She that loves her husband ardently; that looks upon him as the head which GOD hath given her; as her weal, and her honour, and her glory; will easily discharge this duty; yea, take pleasure in it; it being the na­ture of true love, to transform sweetly, and without constraint, the person loving into the beloved.

In fine, this subjection comprehends in sequel, the cares a wife ought to have of her husband's person and family; all which the Scripture compriseth in two words, when it termeth her, an help, which GOD hath given him, like unto him, that is, a­nother himself. That she love him constantly; be a consolation to him in adver­sity, and an augmentation of joy in prosperity; and as the Wise man hath it Pro. 31.12. do him good all the daies of her life. That she breed his children, the sweet pledges of their amity and union in all probity; and form them betimes to the giving him con­tentment. That she keep his house, as S. Paul expresly orders; govern his family, Tit. 2.4. and hold all in it in good order; and in the end make account, that this is the business, to which GOD calleth her even to employ all her cares, all her labour and vigilance, to the contentment, to the welfare and honour of her husband; and that it is in this, her own glory and felicity doth consist. Such is that conjugal subjection, which the wife oweth to her husband.

But the Apostle, for the founding and the regulating of it, after his giving it in charge to Christian women, addeth, as is meet in the LORD. I say in these words, he first foundeth that duty of subjection, which the wife oweth to her husband. For saying, that this is meet in the LORD, he sheweth us, that the will of GOD is, this be performed; and that it is His order and institution that the wife be subject to her husband. This receiveth evidence first from that particular which we learn from Moses, even the LORD's saying expresly to Eve, and in her to all women, Thy desires shall refer unto thy husband, and he shall have dominion over thee. Gen. 3.16. The order also, which he followed in the creation, manifestly proveth that this was His inten­tion. For He created Adam first, and then afterwards Eve; an evident sign that Eve was made for Adam, and not he for her. And it is for the same end too, that he formed Eve of one of the ribs of Adam: to shew namely, that the woman belong­eth to the man; that she is his own, as being made and form'd of matter that was his; and that he hath title to her, and a right over her. S. Paul hath prudently noted it, Adam (saith he) was first formed, and then Eve. And elsewhere; 1 Tim. 2. [...]4. 1 Cor. 11.8, 9. The man (saith he) is not of the woman, but the woman of the man. For neither was the man created for the woman: but the woman for the man. The nature of both sexes doth teach us the same truth; as well as the order and manner of their creation; For though both the one and the other be for substance the same being, alike rational and capable of immortality, yet it is evident, that the constitution of woman is more weak, and less active, nor so proper for government. It's this S. Peter means when he termeth her a weak or fragil vessel. And hereto refers, 1 Pet. 3.7. Aristot. in his Polit. l. 1. c. 8. what the Master of Heathen Philosophers hath left written; that the woman reasoneth and con [...]ulteth, and deliberateth; but more feebly, and less resolutely than the man. Whence he concludes, that her vertue or perfection is to serve, and not to rule; that is, to follow rather than to guide; and to obey rather than to command. Which is to be understood yet of the generality; and the ordinary, the natural and legitimate constitution of the one, and the other sex: it being otherwise very ma­ni [...]est that some women are found, not only as much, but a great deal more reasona­ble, more vivid and active than some men. Upon these reasons all Nations have rightly judged, as the Scripture expresly teacheth us, that in Marriage the woman ought to be subject, no one of those that have receiv'd the institution of Marriage [...]ing sound, but that hath so regulated it. S. Paul adds yet another reason, drawn [Page 112]from the fault which the woman committed, in lending ear to the Serpent, and upon it inducing her husband unto disobedience. 1 Tim. 2.14. It was not Adam (saith he) that was seduced: but the woman, having been seduced, was in the transgression. For since they both sped so ill, upon the husband's obeying of the wife; it is very reasonable, that the wife resume the first order, and without putting of the yoke any more, as she did then, obey, and be subject unto him, whom she did so unhappily undertake to govern, to the extreme misery of the one and other of them.

But though all this be true and evident, yet I think the Apostle intends here somewhat more. For when he ordereth wives to be subject to their husbands, as is meet in the LORD, by the term LORD, he understands according to the ordinary stile of the New Testament, not GOD simply; but JESUS CHRIST; and repre­sents unto them the honour they have of being in the communion of this Soveraign LORD, to put them on unto a faithful discharge of this duty. For though it be a thing of a bad grace, and contrary to the Laws of GOD, that the wife should either assume superiority over her husband, or however that be, refuse him this just subjection; yet there is no State nor Religion in which it is more unseemly, and less permitted than in the discipline of CHRIST; first, because He hath disco­vered and established the dignity, and sanctity, and indissoluble union of the mar­ried state, which this subjection appertains unto, much more clearly and excellently, than ever did any Lawgiver, not Moses himself excepted. Secondly, for as much as He hath far better, and much more perfectly formed than any other, all His disci­ples in general, unto peace, and meekness, and humility; and women in particular unto that decency, and modesty, and reservedness, which is proper for their sex; it is evident, that Christian wives are much more obliged to the subjection we speak of, which is a thing depending on those vertues, than any other persons of their sex. Moreover the interest of their Religion requires this performance at their hands; though law and reason had not impos'd subjection on them; to the end it might ap­pear by their obedience, that JESUS CHRIST doth not disturb the just order of humane societies; but on the contrary, form both men and women to all kind of righteousness and honesty, much more exactly and effectually than other Religions do. Lastly, the Gospel of JESUS CHRIST having in divers places taken Marriage for a symbole of the union, which is between Him, and His Church, he hath by that usage authorized and confirmed the duties of both the two Married parties, and particularly the subjection of the wife, since she is the image of the Church, which ought to be subject unto CHRIST; a matter which the Apostle hath elsewhere ex­cellently made use of in this subject. Eph. 5, 23.24. The Husband (saith he) is the bead of the Wife, even as CHRIST is the head of the Church. Therefore as the Church is subject unto CHRIST; so let wives be to their own husbands in all things. Thus you see with how much truth and wisdom the Apostle here alledgeth unto Christian women that it is meet in the LORD, (that is, in JESUS CHRIST) they should be subject to their husbands; it being clear by all we have been saying, that all the considerations of the discipline of this same LORD, and of the communion they have with Him, do so strictly oblige them to this duty, that if they fail of performance, beside the fault and the disorder which they commit against the Law and institution of GOD and nature, they also particularly offend the LORD JESUS, and outrage the mysteries of His Gospel, and scandalize His people.

But I have said, that the Apostle does also by these words regulate and limit that subjection which the wife oweth her Husband. For adding to the rest that in the LORD, or according to the LORD, he evidently sheweth that it reacheth no fur­ther than to such things as do not offend JESUS CHRIST. She is subject to her husband (I acknowledge) but in things wherein she is not rebellious against GOD. She ought to please him; but on condition she displease not their common LORD. She owes him her obedience, and her assistance, and her service in adversity, and in all the troubles of houshold affairs; but not in sin. The will of JESUS CHRIST is the true boundary of her subjection and complacency. She ought to put on so far; but further she may not pass, without perrishing. Whatever tye we have to any creature, it still leaves the rights of GOD entire; because our obligation unto Him is the first and most ancient, the strictest and most necessary of all, that we are under. [Page 113]And if the Husband pretend to oblige his Wife, or the Father his Child, or the Prince his Subject, unto any violation of the commands of GOD, that is, either to do what He forbids, or not to do what He injoyns; Acts 5.29. Luke 14.26. Matt. 10.37. in this case the faithful soul is to remember, that we ought to obey GOD, rather than men; and that if we love father or mother, husband or wife, children, or brethren or sisters, or even our own lives more than CHRIST, we are not worthy of Him, nor can be His disciples.

But having thus heard the lesson which the Apostle gives the wife, let us now hearken unto that he gives the husband. Husbands, (saith he) love your Wives, and be not bitter against them. He commands 'em to love them; and forbids 'em to be bitter against them: and in these few words compriseth all their duty. This duty is no whit less just; but indeed more sweet and pleasing than that which he pre­scribed the wives. And observe, I pray the Apostles prudence. For when he had allotted the woman subjection for her share, consequence seemed to require that he should give the man, command and government for his. But he doth it not. He established the man's authority sufficiently, by putting the woman in subjection to him; and for the most part his strength and the other advantages of his sex, do cause him to assume but too much. Wherefore in stead of saying, Husbands govern your wives, or command them, or of using some such word, importing authority, he saith unto them, Love your wives; to sweeten on one hand the subjection of the wife; and to temper on the other hand the authority of the husband. Wife, let not your subjection fright you; the Apostle subjects you not, but to a person who loves you. Husband, let not your authority make you insolent. If the Apostle subject your wife unto you, it's only to the end you love her. Derive no vanity, either the one or the other of you from the advantages he gives you. If the love which the husband owes his wife make her haughty; let her remember, that withall she is subject unto him that loves her. And if the authority which GOD giveth the husband, flatter him; let him not forget that the wife is not submitted to him, but for the obliging him to love her the more.

Further, this love which the Apostle would have husbands bear their wives, is a sacred and sincere affection; produced in their hearts, not simply by that pleasing form, and that grace and sweetness which naturally makes men love and seek unto this sex, and which, how perfect and charming soever it may be, is at most but a flower of a very short and uncertain duration: but principally by the will of GOD, who hath joyned them with 'em; who hath given them to them for companions in their good and bad fortunes; for helps in all the parts of their life, for a perpetuat­ing of their name and lineage; for the diminishing of their troubles, and the aug­menting of their joyes. This perpetual and indivisible union which bindeth them together, and which of two persons hath changed them into one flesh; which hath mingled together all their interests; and in their dear Children, inseparably combined, and confounded their blood and very nature; all this I say, must kindle in the foul of husbands, a pure and an inviolable love unto their wives: then again, this love must flow forth from the heart into the external actions, discovering and evidencing its self, by such continual effects, as may be truly worthy of it. For love is not a dead picture, nor a vain phantasie, nor an idol without life and action. It's the liveliest, and most active of all our sentiments. It's a will that affecteth, and sets all the power one hath on work to procure some good to the person whom it loveth. The first effect of this love is to be pleased in the presence of that which a man loves; and not be able to suffer the absence of it long, without disquiet. The second, to communicate to it all a man possesseth, that is good; and the third to guard and preserve it from all incommodity and molestation.

It's thus the Apostle would have husbands love their wives, even First, that they live ordinarily with them, as far as the necessity of their affairs permits; not find­ing sweeter divertisement, nor more pleasing company any other where. Then next, that they carefully make them partakers of the graces GOD hath given them: and principally, in all that concerns the salvation of their souls; which is the grea­test good of all; faithfully directing them about it both by good and holy speech, and also by pure and vertuous deportment. It's in this they ought to exercise that advantage which nature and the Apostle gives them, shewing themselves to be truly [Page 114]the heads and guides of their wives, in the matters of GOD's service, and of holi­ness of life; for this end making provision of all necessary knowledge; that if they at any time consult them in their doubts, 1 Cor. 14.35. as S. Paul commands, they may be able to instruct them; least in defect of it, it might be said of them as a Prophet sometime said of Idols, Hab. 2.18: that they are teachers of nothing but vanity. But unto these cares for the soul, the husband ought to add those also which respect the present life, labouring in his vocation, and imparting to his wife a share of all the substance he possesseth, or acquireth, proportionably to her need of it, either for her own necessary food and raiment, or for the maintaining her children and family, as befits her condition. It's this the Apostle means, when he commandeth husbands to love their wives.

But he forbids them in the following words, to be bitter against them; that is, to be [...]roward to them; requiring that all their conversation with them be full of sweet­ness and amity. The Pagans themselves have observ'd the justness of this duty, as what we read of one piece of their devotions beareth witness. For when they sa­crificed unto that idol of theirs, whom they call'd Nuptial Juno, because they gave her the superintendency of Marriage, they were wont to take the gall out of the victim, and cast it behind the altar; signifying thereby (as say the interpreters of their Ceremonies) that there ought to be no gall nor bitterness in marriage. The Apostles meaning then is, that the husband do first purge his heart of all this sowr­ness and bitterness; that he never suffer hatred, nor malevolence, nor anger, nor provocation, nor fretting, nor disgust to enter there against a person whom he ought to love as himself. Next, he would have the husband clense all his words and actions from the same poison. For if he, who is angry with his neighbour without cause, and gives him the least reviling word, doth deserve torment, as our Saviour decla­reth; of what hells is not he worthy; who outrageth his own flesh? Her, whom he ought to cherish and tenderly affect, as CHRIST doth His Church? But if the Apostle command a Christian to use no offensive or opprobrious speech against his wife; he doth as little permit him to shew bitterness of spirit by an angry, sad, and obstinate silence; which is no less provocative, nor less sharp, to say truth, than the most outragious reproaches. In conclusion, by this clause, the Apostle does further, and with greater force of reason, banish out of conjugal converse the cruelty, and rigour, and tyrannie of those boysterous, barbarous husbands, who treat their wives as bond-servants, denying them that share which the laws of GOD and man do give them, in the government and administration of the houshold. And the ut­most degree of this inhumanity is, when unto revilings and contempt, they add blows, and excesses of hand; an outrage, which the authors of the Roman Civil Law thought so unworthy of the conjugal alliance, that they permit the wife so ex­ceeded against, to break with her husband, approving, and authorizing her divorce, if she can prove he struck her.

Thus, Dear Brethren, you have heard what we had to deliver for the exposition of this Text. It teacheth us all in general, first, that all sorts of people may, and ought to read St. Paul's Epistles, and by consequent, all the holy Scriptures: For why should this holy man address his speech here to wives, and their husbands; to children, and their fathers; to servants, and their masters, if he meant not, that all these persons should have the reading of this letter? Christians, fear not to read what the Apostle hath vouchsafed to write you. It's in vain that some forbid you the reading, which it is his mind you should practise; None can know better than he, how those Epistles must be used which he wrote. Then again he shews us further here, how unjust the indiscretion of those is, who have so ill treated the worthiness of marriage, that by their manner of speaking of it, you would say, they held it in­compatible with Christian purity. St. Paul doth every where maintain the honour of this holy order, and never prohibit, or disparage it at all. Also, as the precepts which he gives to Masters, to Pastors, and others, do clearly authorize the right, and the dignity of those conditions; so is marriage established by the lesson he writes here, and often else-where, unto married persons. But the Devil knowing well, that this holy institution of GOD is infinitely profitable unto men, both to pre­serve them from tentations to incontinence, one of the broadest waies to Hell, and also to sweeten the harshness of their natures, by the tenderness of conjugal and pa­ternal [Page 115]affections, and for divers other ends, of great importance unto civil life, and unto piety it self; the enemie, I say, not ignorant hereof, hath subtilly made hatred, or contempt of marriage, to insinuate its self into the spirits of a sort of men, under divers plausible pretexts; so as in conclusion, Christians (who would think it?) have asserted it a piece of sanctification to abstain from it, and in the sequel prohi­bited to the Ministers of Religion. For our parts, Beloved Br [...]thren, we constrain none to marry. If any have received this grace of GOD, that they can contain, and live pure, out of this estate, let them forbear it, if it seem them good. Only we say two things; first, that the making use of it is free to all; there being no digni­ty, nor profession in the Church, excluded from Divine permission of it. Second­ly, that to such as have not the gift of continency, marriage is not only permitted, but even necessary; and of whatever rank they be, their marrying is so far from offending GOD, that they offend Him much, if they marry not.

Hereto, for a conclusion, we adjoyn a serious exhortation to all who are in this estate, that they sedulously put in practise the lesson which St. Paul hath now given them. Even that wives be subject to their husbands, as is meet in the LORD; that Husbands love their wives, and not be bitter against them. Many complain of find­ing thorns in this condition, instead of the roses they hoped for. Men charge it upon the pride, the levity, the vanity, the gorgeousness, the frowardness, the ob­stinacy, and the tongues of their wives, and [...]ay many other odious reproaches upon them. Women, on the contrary, impute all this mischief to the husbands; com­plaining, some of their contempt, and want of love; others, of their niggardli­ness towards them, and profuseness other-waies. Some declaim against their idle­ness, and the little care they take of their affairs; others against their excesses, and compotations. There are some that are angry at their speaking, and others at their silence: and in fine, they forget not one ill treatment which they have received. I know well, that upon strict examination, some fault would be found on each hand, and that if cause appear to reprehend wives, there would be no less to censure hus­bands. But I had rather lay aside all this vexatious process; and do conjure you, Dear Brethren, and Sisters, in the name of GOD, to do the like; sparing one ano­thers honour, consider what you are, and what an union GOD hath call'd you to; and each one for his part acknowledging your defects in the duty it requireth, ter­minate all your complaints in a reciprocal pardon; and forgetting all that is pass'd, endeavour to procure to one another in the estate you are, that peace and content­ment which hitherto you have not had. Do what the Apostle bids you, and you shall find as much sweetness, as heretofore you have tasted bitterness. For as there is nothing more wretched, than a marriage in which the wife hath no respect for her husband, and the husband no love for his wife. So neither is there any thing in the world more happy, than a marriage, in which the wife, by an humble and respectful submission, and the husband, by a sincere, and faithful love, have their hearts and wills united in an holy concord. As the first of these two conditions is an hell, so the second is a very Paradise.

In fine, My Brethren, since JESUS CHRIST is the Spouse of all faithful souls, you see what service and submission we are obliged to render Him. May it please this Divine Spouse, from that nuptial palace where he dwelleth, to make us smell the odour of His mystical perfumes, and to form our souls unto all the obedience, the fidelity, and servitude we owe him, and govern us by His Spirit, as He hath purchased us with His blood; that after having here beneath sighed for Him, we may one day eternally enjoy Him, according to His promises, and our hopes. Amen.

THE FORTY FOURTH SERMON ON COLOSSIANS,

DEAR Brethren; Among all the mutual offices, by which the society of men is conserved, those incumbent on Children towards their parents, and on parents towards their children, are without doubt of the first rate, and most necessary. It's upon them, that all the rest do in some sort depend, and they are in humane society what the foundation is in an edifice; the foundation once demolished, all the building goes to ground; so the subjection of children, and the superiority of parents once remov'd or unfixed, the ruine of all other parts of society does necessarily follow. For if a man neglect his children, or misgovern them, how will he duly and inhumanely treat servants, or subjects, or any other persons, whomsoever? Again, if a child shake off the yoke of his Father and Mo­ther, how will he bear that of a Master, or a Prince? There is no likelyhood that the one or the other, having fail'd in offices so sweet and natural toward persons that are so nearly in conjunction with them, will ever rightly discharge any of those other, which they owe to persons more remote, and with whom they have much less union. Whence appears the admirable wisdom of the Providence of GOD, who for the forming of us unto the devoirs of love, subjection, and obedience, which are necessary in the Civil, or Ecclesiastique society we are to live in, puts us at first into the bosom, and under the conduct of our Fathers and Mothers, that there as in a sweet and a commodious School, we may timely learn the bending of our spirits unto love, and respect for men; and after this previous apprentiship, find the yoke of those superiours, under whom we are to live in Church or State, less uneasie. For one that hath been a good child in the house, will without much trouble, [Page 117]be a good subject in the State; and likewise he that is a good Father will easily prove also a good Master, a good Magistrate, a good Pastor, if GOD call him to either of those charges. Wherefore S. Paul requires, among the other qualifications of a Bishop or Pastor, that he rule well his own house, having his children insubjection with all reverence. For (saith he) if a man know not how to order his own house, 1 Tim 3.4.5. how shall he govern the Church of GOD? These reciprocal duties therefore of parents, and of children being of so great importance in the whole life of men, it's with good reason, that our Apostle takes care to regulate them in the Text which we have read; imme­diately after having in the precedent Verse, formed those of Husband and Wife. He speaks first to children, according to the general order of beginning with the infe­riours, which he observes in all this part of his institution, for reasons we pointed at in our last action. Children (saith he) obey your Fathers and Mothers in all things; for this is pleasing to the LORD. Then he prescribes to Fathers also, what per­tains to them, in these words. Fathers, provoke not your children, lest they be discoura­ged. These are the two heads we will treat of in the present action, if GOD so please; First, the duty of children; and Secondly, that of Fathers.

As to the first of these, we are to consider the Apostle's command, contained in those words, Children, obey your Parents in all things; and then the reason of this command, which the Apostle annexeth, when he saith, For this is pleasing to the LORD. He directeth the command to children, and useth here, in the original, a term, that signifyeth any person begotten of another, his fruit, his production; a term, that consequently comprehendeth all children, of which soever sex, that is, both sons and daughters; and of whatsoever degree, that is, grandsons in regard of their grandfathers, as well as sons in regard of their fathers; For the word [Chil­dren] according to the sense and authority both of Scripture, and of the learned in the laws, doth enclose the one and the other. Let all those therefore, to whom this title doth belong, make account, that to them is this injunction of the Apostles ad­dressed. Let not daughters object the weakness of their sex; nor sons the strength and excellency of theirs, to be dispenced with for the obedience they owe; since the difference of their sexes doth not hinder, but that they are equally children. Nay, the weakness of maids, is so far from diminishing, that it strengthens their obliga­tion, in that it renders the conduct of those who brought them into the world, so much the more necessary for them, as they are of themselves more infirm: and the fitter young mens strength makes them to serve their Fathers, and their Mothers, so much the more do they owe them obedience. Tell me not, that time, or fortune, as they call it, hath freed you from this subjection; whatever years you have attained to, and whatever degree or honour ye possess, you remain unalterably your Fathers and your Mothers children; so that since it is unto this name, the Apostle affixeth the obligation you have to obey them, it's evident that there is neither age, nor Of­fice, that can, or should give you a dispensation for it. The Scripture sets before us an eminent example of it in Joseph, who, though of ripe years, and the father of a family, and a great LORD in Egypt, where he was the second person in the State; yet all this made him not forget that he was Jacob's son; Gen. 46.2 [...]. and when he knew him to be come into the Countrey, he went presently to meet him; his dignity with­held him not from rendring this honour to his Father. He bowed down his pur­ple before him, and notwithstanding the extreme inequality of their conditions in the world, respected him alwaies as his Father.

But let us see what that duty is which the Apostle here commandeth children to perform. [Obey (saith he) your Fathers and your Mothers in all things.] The Law of GOD useth the term, honour. Honour thy Father and thy Mother. But all comes to one. For sure it is, that under this honour which the Legislator injoyneth, just obedience also is comprised; and in like manner, under the obedience which St. Paul commandeth, is that respect, which is one of the principal sources of it, understood and presupposed. Only it may be noted, that perhaps he chose the word obey, the more effectually to shew us, what that honour is which we owe our Fathers and our Mothers; that it is not a vain respect which consisteth meerly in countenances, and in ceremonies; but a true and real reverence, accompanied with obedience, so as to execute readily and chearfully what they order us to do, learn what they teach us, [Page 118]correct what they dislike, and forbear what they forbid us. And hereby is con­demned the hypocrisie of those, who give their parents respects and civilities enough, as to words and gestures; but at the bottom, take no pain to do any thing they de­sire of them. Mat. 21.30. Like that mocker in the parable, who having promised his Father to go and labour in his Vineyard, yet went not.

But the Apostle to anticipate the vain pretexts which impiety does inspire ill na­tures with, ordereth children, not simply, to obey their parents, but to obey them in all things; extending their authority to an infinity; nor shutting up within any bounds that power which GOD and nature have given them to comand the per­sons they have brought into the world. Why then? you will say, is it true in­deed that Fathers and Mothers have so vast and immense an Authority; and that their Children, whom GOD hath created reasonable, are obliged notwithstanding this advantage to obey all their commands, how harsh soever, and contrary to the light of their judgment they be? Dear Brethren, if you consider the thing in its self, according to its own nature, and the terms of its first institution, it is very true, that the authority of Parents is so great, as Children are indeed obliged to obey them generally, and without exception, in all things they command them. Nor doth this disagree with that advantage of reason, wherewith GOD hath honoured chil­dren. For if things had continued in their due order, Fathers would command their children nothing that were contrary to right reason. Now I confess, sin hath disturb'd this order, and it oft happens that such as are Fathers do command their children unjust things; yet neither can it be deny'd, but that in this case they de­cline from the quality of Fathers, and become Tyrants. For the name of Father in­volving in it an unfeigned love of the child, a love desirous of his good, and most remote from all that's contrary to his welfare; it is evidently a renouncing of this quality, when a man would oblige him to things that are evil, and incompatible with the duties of a reasonable creature. It's therefore this abuse, and this corrup­tion of our nature brought in by sin, that hath bounded the paternal power which of its self, continuing in its right use, would be absolute; it's this that hath obliged both Divine and Humane Laws to annex unto it certain just and reasonable excep­tions; which the Apostle in another place; where he treats of the same subject, hath comprised all in one word. Eph. 6.1. Children (saith he) obey your Parents in the LORD; that is, as far as you may without disobeying the Soveraign LORD, both theirs and yours: as far as their commands thwart not GOD's orders; and the words he addeth in the Text it self do necessarily lead us thereto. Obey them (saith he) in all things; for this is pleasing to the LORD; an addition, that evidently restraineth the obedience of children to that which is pleasing unto GOD; so as if the Father happen to command what displeaseth GOD, the child is obliged by all kind of rights to regard more the will of GOD, than the will of man; This maxim remaining firm and immoveable, that whatever we owe to an inferiour and subalternate power, the rights of the superiour and soveraign must still remain entire. For since it is GOD, who gave the father himself all the authority he hath, it is clear that he hath none against GOD; but that as the child ought to obey him, so he ought to obey GOD. When he doth it not; but by an unsufferable felony casts off the yoke of this heaven­ly Father, to whom both he and we do owe infinitely more obedience, than to all the men on earth, it is just to deny him that obedience which he gives not to GOD; it is just, that of two contrary commands, the one of GOD, the other of a man, we do prefer the Divine, before that which is humane. As if a Father should command his Son to be an Idolater, or to kill or to hate his Neighbour; or should forbid him to embrace the service of GOD, or to make profession of the Gospel of His CHRIST▪ in these cases, and other such as these, disobedience would be just, and obsequious­ness criminal. And hereto properly doth that saying of our LORD and Saviour refer; Luke 14.26. If any man come unto me, and hateth not his Father, and his Mother, and Wife, and Children, and Brethren, and Sisters, and even his life it self; (that is, as another Evangelist expounds it, Mat. 10.37. if he love these more than me) he is not worthy of me; he cannot be my Disciple.

Saving this just and reasonable exception, children owe their fathers that obe­dience in all things which the Apostle here enjoyns them. And first in those which [Page 119]are of themseves good and holy, and conform to the Divine will; beside that the Law of GOD obligeth us all to them, the command of a Father doth moreover oblige anew his children; and if they fail in it, beside the crime, they thereby com­mit against GOD; they commit another against paternal authority, which shall be charged on them, and punished apart, as a different sin, and worthy of its parti­cular penalty. Secondly, the child again owes obedience in medial, and indifferent things, that is, things which are morally neither good nor evil, the extent whereof is very great. Though such things be free of their own nature, yet they are so no more unto a child after the father's order. His command draws them forth of that indifferency, in which they lay, and renders them necessary in reference to him. And here must no self-flattery take place. I wish, (and it is their duty, as we shall hear anon) that Fathers would command nothing, but what is humane and equitable: yet if they forget themselves, and pass these bounds, how harsh and troublesome soever their commands be, obey'd they must be; if they contain in them nothing impious, or contrary to the Divine Law; according to the express order, that S. Peter giveth Servants to be subject to their Masters, not only to the good and gentle, but also to the froward. The reason for children in reference to their fathers is the same in this behalf, with that for servants in reference to their Masters You see then, Beloved Brethren, the just extent of all those things, in which the Apostle, would have children obey their Parents.

Whence appears, how unrighteous, and dangerous, and contrary to the Word of GOD, the Doctrine of those of Rome is, who enfranchise all Christian children from this paternal authority and power, daughters at twelve, and sons at fourteen, giving them liberty at these so green years of age, to go from their parents house, will they, nill they, and retire from under their obedience into the cloysters of their monasteries; where they have erected an assured sanctuary, and an inviolable safe­gard for the rebellion of children against their fathers, and their mothers. There under the umbrage of a false devotion, they entertain children in idleness, and fo­ment their impiety, tyrannically giving them a dispensation for that obedience, and those just succours, which by all the laws of GOD, and men, they owe to the sacred persons of those who gave them being in the world The father demands of 'em the assistances and consolations which he promised himself from them. He sheweth them his gray hairs, and his limbs, trembling through age; he conjures them, by the life he gave them, and by the cares he took to breed them up. He summons them to render him the just rewards of his pains; and not to despise the tears, and treaties of a person to whom they are obliged for their life. The mother all in mourning presents them the paps that nursed them, and sets before their eyes the tenderness of her affection, and all the tyes of nature. And they both together ad­journ them before GOD, that they may see themselves condemned at His dread­ful tribunal, to pay the honour which they owe them. What say our adversaries hereupon? They say, that children ought to look upon their fathers, and their mo­thers without emotion. That neither their words, nor their weeping, should make any impression upon them. That if they cannot enter into the monastery other­waies, than treading their bodies under foot, they ought to have no horrour at all, at so unnatural an action. That it is piety, to be cruel and insensible on such an occasion. They say, the monastick vow hath broken all the bonds of filial sub­jection; and that the child who hath made it, does no longer owe any thing to father or mother; that he is dead to them, and they have no more power over him; no more, than if he were out of the world.

Oh unrighteous, and cruel, and unnatural doctrine! How could these men more plainly contradict the holy Apostle? The Apostle saith, Children, obey your parents in all things; for this is pleasing to the LORD. And these Masters say, Children, obey them not in all things; if they forbid you to be Monks, scorn their Order. It they command you to abide with them, be gone against their will. For you would do a thing displeasing to the LORD, if you did not disobey them. Neither let them alledge us here, that they are now grown up. If they cease to be chil­dren, by attaining unto twelve or fourteen years, I will acknowledge, that they are no longer subject to their parents. But if they must confess, that no age does de­vest [Page 120]them of this quality, it must be acknowledged, that neither does any give them a dispensation for obedience; since the Apostle commands it to all such as are chil­dren. They excuse themselves upon the account of devotion. This would pass, if the father called his child unto impiety; or commanded him to deny JESUS CHRIST, or to serve idols. But this father, and this mother, who would keep their child at home, are Christians, as well as Monks are; and their house makes a part of JESUS CHRIST's, as well as the Cloyster where he is kept in. The obedience they demand of him, is a duty commanded by the Law of GOD; and very far from being contrary thereto. I urge not at present, that the vows by which he is pretended to be bound, are contrary to the word of GOD; as particularly, that of mendicancy; are rash, as that of never marrying; are injurious to the LORD, as that of the blind and absolute obedience which they promise to a mortal man. Let them go for permitted. Certainly at least, are they not necessary; and them­selves, as great admirers of them as they are, do confess, (I take it) that one may serve GOD, and obtain His kingdom, without the precinct of a monastery: and that neither beggery, nor single lite, nor the frock, are things absolutely necessary to salvation. There is neither place where one may not serve JESUS CHRIST in spirit, and in truth; nor habit, but is compatible with piety. Now the child ought to obey his father in all that GOD hath not prohibited. Since then He hath not prohibited the living abroad out of the houses and habit of Benedict, of Francis, of Loyola, and such other institutors of monastick life; every child is necessarily ob­liged not to enter into them, when his father forbids it him. But (you will say) what if he hath made a vow to enter? If he hath, he hath done ill against the dues of piety, and charity; and such vows, if it be an error to make them, it is blindness, and obduration to keep them. The first and most inviolable of our vows, is that which binds us to the obedience of GOD, and after Him, to the obedience of our Parents. If we have chanced, through imprudence, or other-waies, to tye up our selves else-where, we must speedily break the bond, and make no scruple, nor con­science to break it, but to observe it. Beside evident reason for it, and the confessi­on of all wise men, who hold that vows made against moral duty, do not oblige, the word of GOD expresly maketh this decision. If a woman (saith the Law) shall vow a vow unto the LORD, Numb, 30.4.6. and bind her self by a bond, in her youth, being in her Father's house; if her Father disallow her in the day he heareth it, not one of all her vows, nor of the bonds wherewith she hath bound her soul, shall stand. Here you see, that vows, though in other respects good, and lawful, yet oblige not, if made by children of the family, without their fathers allowance. And this is yet more for­cibly concluded from the Lawgiver's adding, Num. 30.7 8, 9. that the vows of a married wife, disal­lowed by her husband, are null, and void; it being evident, that the authority of a Father over his child, is much greater, and more strict than that of an husband over his wife.

And hither must that censure be referred, which our LORD and Saviour pass'd upon the Pharisees; who, under colour of the religion of vows, did also annul the honouring of parents by their children, so expresly commanded in the Law. Saith He, Matt 15.4, 5, 6. GOD hath commanded, saying, Honour thy Father and thy Mother. And again, He that curseth his Father or Mother, shall dye the death. But ye say, whoso­ever shall say to his Father, or his Mother, All that whereof thou mightest have profit by me, is a gift, or Corban, though he honour not his Father, or his Mother, shall be free. Thus have ye made the commandment of GOD of none effect through your tradition. For the right understanding of this discourse of our Sa­viour's, and of that tradition of the Pharisees, he opposeth; we are to know, that the Jewish Rabbies, as we learn by their own books, did, and still do make a very great account of vows, holding the religion of them absolutely inviolable. More­over, they listed in the rank of vows, not those only which were legitimate, and conceiv'd in solemn manner, with terms of a full extent, as when one said, I make a vow unto GOD, not to taste wine, or strong drink, during the space of forty daies, and the like; but also all other words, in what form soever conceiv'd, and uttered, whether upon deliberation, or in choler, or otherwise, by which one devoted any thing whatever, were it expresly or covertly: as for instance, if a man in a fit of [Page 121]choler, or in the trouble of a quarrel with his neighbour, came to say through indignation, Let me dye, if ever I do thee any service; the Rabbines took this for a true vow; and accounted such a man obliged in conscience, never to do that person any service, against whom he had uttered such words. Now, be­cause the Corban, that is, the sacred gifts given to the Temple, were a thing which they esteemed most inviolable, and the offerings there kept, might not be employed to any profane use, nor any private person put his hand into the treasury for that end, upon pain of death; hence it comes, that to signifie the use of a thing, was totally interdicted unto any one, they said, it was to him corban, that is, he was no more permitted to make use of it, than of the sa­cred gifts, which in their language were called by that name. When therefore it fell out, that a son, through distaste, or anger at his Father, once came to say, All that of which you might have profit by me, is a gift, or corban; that is, you shall never be the better for me, or you shall never draw service or profit from me, no more than from the corban; the Pharisees, and other Rab­bies, held, that such a man was obliged by this vow of his, to do his Father no service any more; and they judged him innocent, and blameless, though he never did him any, how pressing soever the Father's necessity might be; al­ledging, that the religion of a vow was above the natural obligation of chil­dren towards their fathers, and their mothers; which was in very deed, to annull the Law of GOD by their tradition, as our Saviour charged them, Judge, if those of Rome do not the same thing; dispensing with children for the obedience due to Parents, upon pretence of monastick vows, in like man­ner; and if by consequent we have not all the reasons in the world, to apply unto them what our LORD said of the Pharisees, even that they make the commandment of GOD of none effect by their tradition.

Let us then lay aside, since the LORD doth so injoyn it us, all humane inventions; and simply, and faithfully keep to the will of our Soveraign Ma­ster, as He hath declar'd it to us in His word. As also you see, that in the Text, it's the only reason the Apostle doth alledge, to oblige children to this duty. He might have urged the justice of the thing it self; it being evident, that we owe respect and honour unto those who gave us both life and edu­cation, and if not all, at least the greatest part of whatsoever help and honour we possess, and understand. He might have argued from Nature, which hath engraven this law in the heart of animals themselves; whom we see, especially while they are little, to be subject to those that brought them forth. He might have produced the custome of all nations, even the least civilized not excepted, who by their usage, and some of them by their laws, have authorized the ve­neration of parents, as of sacred persons; and have noted (as is indeed very notable) that the Pagan, both Greeks, and Romans, made so great an account of this duty, as to give it the same name they gave unto the fearing, and worshipping of GOD, calling not only devout, and religious persons, but those also pious, who were industrious to honour and to serve their Fathers and Mo­thers; whence it came, they held, that excesses committed against Parents, Val. Ma [...]. were to be punished as violations of the honour of the Deity were. The Apostle might have produced all these things, and divers others. But he doth it not. He alledgeth nothing, but the sole will of GOD, as the best, and the strong­est, and the most considerable of all reasons. Children, obey your Fathers and your Mothers in all things. Why? Because this (saith he) is well-pleasing to the LORD. If you be a Christian, this is sufficient to perswade you to ren­der to your Parents that obedience which the Apostle commands you. For how can you neglect what is pleasing to that LORD upon whom depends all your Salvation? who hath been so good to you, as to redeem you from eter­nal perdition, by the death of His only Son; and to give you in Him, His Spi­rit, and His peace, and the assured hope of everlasting life.

That this dutifulness of children towards their Parents, is well-pleasing unto Him, beside that, the Apostle (whose authority is irrefragable) does expresly assert it here, the LORD Himself doth evidence divers waies; First, by His [Page 122]commandment, engraven by His own hand at the head of the second table of the Law. Honour thy Father and thy Mother. Secondly, by the promise He annexeth thereunto, to prolong your daies upon the earth, if ye be diligent to discharge this duty. In the third place, by the punishments He threatens un­to children disobeying their Father and Mother, ordaining in the political laws of Israel, Deut 21.18. Exod. 21.17. Lev. 20.9. that they should be publickly stoned by all the people of the City where they dwelt; and else-where, that they should irremissibly put to death him, who cursed his Father or his Mother. In another place, He pronounceth by the mouth of sage Solomon, Prov. 20.20. & 30.17. that the lamp of such a man shall be put out into blackest darkness; and that the ravens of the valley shall pluck out, and the young eagles eat the eye of him that mocketh his Father, and despiseth the instruction of his Mother. In fine, the LORD's calling Himself our Father, and honouring us with the name of His children, that He might oblige us to serve Him, doth sufficiently shew of what kind, and how holy and inviolable that obedience is, which we owe to parents. Mal. 1.6. If I be a Father (saith He) where is my Honour? Not so much as Pagans, but have acknowledged, that the performance of this duty is well-pleasing to the Deity: witness some of their Poets confidently pro­mising a long and happy life to such as shall honour their Fathers and their Mothers; and pay those just diligences to their old age, which are due un­to it.

But it is time to come to the other head of the Text, wherein the Apostle, after his having reduced children to their duty, turns him unto Fathers, and adviseth them to use the power he hath given them, moderately, and in such manner, as their conduct may not tend but to their childrens benefit, and their own contentment. Fathers (saith he) provoke not your children, lest they be discouraged. This provocation which he forbids, is an ill effect, which the abuse of paternal authority produceth in the hearts of children; when fa­thers exceed in rigour, and treat them too roughly; which comes to pass a great many waies. First, when they deny them a just allowance, and what is necessary to accommodate them according to their birth. The Apostle hath judged this so enormous a sin, 1 Tim. 5.8. that he sticks not to say, that he that com­mits it, hath denied the faith, and is worse than an infidel. Secondly, Fathers provoke their children, when they give them unrighteous, and inhumane com­mands, 1 Sam. 20.30. as when Saul would needs oblige Jonathan his son, to hate, and per­secute David, a very virtuous, and innocent person: whereupon ensued, that this generous son, most unworthy of so bad a Father, was vexed, and inflamed with despight and anger. If the daughter of Herodias had had any sparkle of this good nature, she would have been in like manner offended at that cruel and barbarous command her mother made her, Mat. 14.8. to ask of King Herod the head of John the Baptist in a Charger. 'Tis also the provoking of a child, when he shall, without any necessity, be compelled unto sordid, and servile actions, and such as are beneath his birth. In this rank too I put those, who without cause do beat their childrens ears with contumelious words, whether present pas­sion does inspire them, or an ill-favoured custome hath habituated their tongues to so venomous a stile. For we see some that cannot speak unto their chil­dren, nor reprove them, nor so much as call them to 'em, in any other dia­lect; but discharge at every turn an hail-shower of maledictions, and oppro­brious terms upon them. A kind of carriage, as abject, and odious as may be, extremely unworthy of any honest and ingenious man, especially of a Christian, whose mouth ought to be a source of blessing, and have nothing issue from it, but what is grave, and holy, and proper to edifie. But neither is there any person with whom a wise man should less deal in that manner, than his child; whom such indiscretion doth deject, and infinitely dismay, if he hath ever so little spirit, and sensibility. It was with this black, and pi­quant salt, that Saul did season the remonstrances he made to his Jonathan. Thou son (saith he to him) of a perverse, 1 Sam. 20.30. rebellious woman, do I not know, that thou hast chosen the son of Jesse to thine own confusion, and to the confusion of thy Mothers nakedness? Are these the words of a Father? and not rather of an E­nemy, [Page 123]yea, of a barbarous enemy, that hath neither honour nor civility? As indeed it was choler that spake, and not reason; And he suffered himself to be so transported by the fury of his passion, that after such a tempest of rude words, he failed not to throw his lightning, casting a javelin at him (as the Scripture relateth it) to smite him. And this is the height of those excesses, which the Apostle intends here by that provoking, which he forbids; when fathers cha­stise their children, either without cause, or without measure, and beyond what they deserve. For if justice oblige us to keep our minds free, and composed in punishing the greatest strangers, and the heynousest malefactors, that we may exactly proportion the penalty to their faults, Den as the LORD expresly commanded the Judges of His people: how much more should a Father, whose name breaths nothing but benignity, and sweetness, observe the same modera­tion, when his business is to chasten his child? GOD gives us example of it in His treatment of His children, chastising them in very deed, but as Him­self says, with the rod of men, and with the stripes of the children of men, 2 Sam. 7.1 [...]. that is, moderately, and with an humane rod, a rod tempered with gentleness and benignity.

The Apostle, to take off Fathers from this fault, shews them the evil that comes of it. Provoke not your children, saith he, lest they be discouraged. For there is nothing that doth more deject the heart of a child, especially if inge­nious, than this rigour and roughness of a Father. First, it saddens him, when in the countenance and actions of that person, to whom of all men in the world he should in reason be dearest, he sees nothing but anger, and aversion. This grief doth often cast him into languishings, and mortal maladies, which make Fathers regret, and execrate, though vainly, and too late, their unhap­py, and imprudent severity: Then again, this kind of carriage intimidateth children, and depriveth them of all courage for any good and honest under­taking; and smothereth in them all the fire and vivacity they had. For see­ing themselves still put back by their own Fathers, what can they hope for from other hands? Some, which is yet worse, are by this means hardened, and together with sensibility, and nature, do lose all shame, and modesty, and fall at last by little and little into desperate impiety, no longer making any account of GOD, or men, which is the utmost, and horrid'st degree of vici­ousness. Consider, if the fear of so great a mischief, do not oblige all fa­thers, who have any remainder, I will not say of piety, but even of judge­ment, and good sense, to take heed, that they provoke not their chil­dren.

Brethren, I beseech you, improve now this instruction of the Apostles. Chil­dren, to whom first he addresseth his discourse, render ye to your Fathers and Mothers in all things, the obedience he commands you. Remember the life they gave you; the pains they have taken to preserve it to you; the cares they have had to adorn, and enrich it, both with necessary knowledges, and with conveniences requisite for the happy passing of it; the fears, and tears they have been, and at every turn are still in for you; their patience in bear­ing with the weaknesses of your infancy, and the extravagancies of your youth; the tenderness and constancy of the love they bear you, a love so great, so ardent, that you are the principal object of their desires; that they preferr your contentment before their own, and toil not but for you, and have you night and day in their hearts; the vows wherewith they follow you every where, craving nothing of GOD more instantly, than your advancement and happiness; and looking on you as the principal subject of their hopes, and of their joy. Have not so unnatural a soul, as not to resent all these strict ob­obligations which you have to love, and serve, and honour them. Pay their love with your respects; and their pains with your obedience; and be not so wretched as to render them trouble and affliction for so many benefits as you have received of them; nor so ingrateful, as to frustrate the just hopes they have conceived of you. Certainly you would owe them this obedience, though no other consideration did oblige you; than what is founded in themselves. But [Page 124]there is more than so. The Apostle assures you, that in performing your du­ty unto men, you will please GOD, the Father of Spirits, and Ruler of the World. This (saith he) is plaesing unto Him. He will reckon it to you, as a part of the piety you owe Him, and charge Himself with the services you shall render unto those whom He hath given you for authors of your life. It's the best, and the most pleasing devotion you can offer Him. Miserable Super­stition, that goest to seek in cloysters for exercises pleasing unto GOD! There was no need to go out of the Fathers house for this. Thou hast enough at home wherewith to please the LORD. As for the particular exercises, about which Monks are busied in their cloysters, we know not whether they please GOD, who never commanded them. But for the services which our Parents demand of us for their consolation, and the easing of their lives, we cannot doubt but that they are most pleasing to Him, since He commands them, and His Apostle assureth us here expresly of it. Consider, I pray, the impru­dence of these people. They say they would please GOD, and that it's their whole aim to content Him. Mean time to attain thereto, they renounce the obeying of their Parents, which is pleasing to him, and subject themselves un­to the fansies, and the rugged rules of certain men, of which they neither have, nor can have any assurance, that they please GOD; Is not this to quit a certainty for an uncertainty? and to do the wrong way, what one pretends; and go further off from what one seeks, and cast one's self upon what he would eschew? But ye, Brethren, better instructed by the word of the LORD, seek to please Him, in doing what He orders you, and in employing that time and labour to the serving of, and obeying your Parents, which superstition lo­seth in its painful, but vain, and fruitless exercises. This is the way to be pleasing unto GOD, and to assure unto your selves that crown of blessed­nesse, which He hath promised to such children as faithfully discharge this duty.

As for you, Believing Parents, nature it self, and the interest of your own happiness so forcibly impelleth you to love your children, and to treat them well, that if the Apostle had forborn to give such an express advertisement against provoking them, I think there would not have been much need to say any thing of it. We offend much more on the other hand; I mean, in excess of affection, and in the softnesses of indulgence; not heeding, that to treat them so laxely, is in truth, to hate, and not to love them; to destroy, and not to breed them up. The Apostle forbids you to provoke them; but hinders not your correcting, your reproving, your chastening them, if they de­serve it. He willeth only, that your conduct be just, and temperate; that it keep a mean between the two extremes, the roughness of severity, and the remisnesse of indulgence. The care you owe them, is to form them unto true Vertue, unto the knowledge, and the fear of GOD, unto charity, and justice, and honesty towards men; to give them examples hereof in your lives, and inculcate the lessons of them with your lips. Whereas we our selves ruine their manners, and form them early to our Vices, almost before they know them. Our greatest care is to keep their courage high, and instruct them un­to pride, and inure them unto vanity, as if nature had not given them enough of it. And hereto, they that have the means fail not to add Ball, and Dance, and Comedy. And that they may the better learn these brave lessons, Fathers and Mothers give them examples of 'em. We need not wonder, if under such education we see our youth to speed so ill; if it become insolent; if it hath little sentiment of true piety; if it treat those so much amiss, to whom it oweth most respect. Brethren, if you have children, remember, that beside the interest you have in their vertue, and their vices, you shall render an account for them unto GOD, who hath given them to you, to breed them for His glory, and for the edification of His Church; and not to content the world, or to serve vanity.

But, Dear Brethren, of whatever state or condition we are, let us further take out two lessons here, which the Apostle gives us. The one is, to ren­der [Page 125]all of us unto GOD an exact, and humble obedience in all things, since we have the honour to be His children. It's this that the child owes his Fa­ther. We are not His, if we obey Him not. We falsly vaunt our selves in that glorious title, if we neglect the duty to which it obligeth us. The other lesson is, that the Will of GOD should be the only rule of our lives; so as we do nothing but what is pleasing unto Him. This is the soveraign reason of our duties, not to dare any thing that displeaseth Him, nor neglect any thing that's agreeable to Him. This rule is of very vast, and perpetual use in all the parts of life. And omitting others for this time, I beseech you only to apply it to the pastimes, to the balls, and banquettings, and comedies of the pre­sent season. Each of you consult your own conscience hereupon, if it be in­formed by the word of GOD; and ask it, if these exercises of the world be verily pleasing unto GOD; and whether running after them with the multi­tude, you can assure your self you do therein a thing that delighteth him? If it answer, that there is no reason to believe it, but very much to the con­trary; in the name of GOD, my Brethren, follow this resolution of your own conscience. Abstain from these works of darkness; Spare the Church; Give it no scandal; Expose not its name, and its profession to the scorn of those without, by engaging them in the disorders of the present generation. Let your manners have no less purity in them, than your faith; and let there be a difference between the very divertisements of children of GOD, and of others. Give to the poor what is cast away usually in such follies, and you shall ac­quire a firm and solid consolation, which shall never be followed with repen­tance, and regret, but go on still increasing, untill it be changed into that eter­nal, and incomprehensible joy which is kept for us in the Heavens by our LORD JESUS CHRIST, to whom, as to the Father, and the Holy Spirit, the true and only Eternal GOD, be Honour, Praise, and Glory, unto ages of ages, Amen.

THE FORTY FIFTH SERMON ON COLOSSIANS,

IF mankind, after the devastation sin hath made, hath any thing left it, that is laudable, and commodious, and conducing unto wel­fare, it is without doubt the order of those societies which com­pose it. For this correspondence, and this harmony of several persons, different in themselves, and yet knit together by the mu­tual offices they do one another, and by that common end unto which they direct them, is an effect, and production of a very perspicacious, and exquisite reason, and bears such evident marks of it, as no one can choose but per­ceive, if he ever so little apply his mind to this consideration. The thing is such, as made an Heathen sometime say, Cicero. that that grand and supreme Divinity which [Page 127]governeth the world, doth see nothing on earth more agreeable to Him, than the bodies of Families, and Re-publicks establish'd among men, and governed by good equitable laws. For as there is nothing, not only more unsightly and deformed, but also more incommodious, than confusion; so on the contrary, there is nothing that is at once both more beautiful, and more beneficial, than order. For order, setting every thing in its place, and uniting all together, by the co-aptation and com­bining of particulars; does cherish, and conserve the whole; and by their union fra­meth up a body, which, conjoyning in one the forces and perfections of each of them, becomes by this means extremely fair, and most considerable. This is the reason why the Apostles of our LORD and Saviour did carefully discriminate this order from those defects and imperfections which their Master came to cor­rect in the world. And whereas their holy discipline doth batter, and over­throw, and bring to nought all that the unrighteousness, and the pride of sin hath rear'd up among us: it doth establish, and mightily confirm the civil, and dome­stick societies which it found in mankind; as so many holy and necessary instituti­ons of GOD our Creator.

You have heretofore heard with what affection St. Paul recommends to Christi­ans the sacred and inviolable duties of husbands and wives, of fathers and children, for conserving domestick society in its integrity among us. Now, that he might leave no disorder at all in it, he speaks to Servants and Masters; and in this Text discreetly regulates the subjection of the former, and the domination of the latter; representing to the one and the other of them, excellent considerations, taken from fundamentals of Gospel-doctrine, to sway them to their duty. The same, namely, the subjection of Servants, and the superiority of Masters shall be the two points we will treat of, if GOD permit, in this action; observing briefly the particulars they may afford for our common edification, and consolation.

He insisteth most upon the first point, which respecteth servants; because subje­ction is bitter, and a thing which our nature is loth to accommodate its self unto; especially in the condition that servants at that time were. For it was not with them, as it is now with ours; who are persons in reality free, and disposing of themselves, do only let out their services for a time, and upon certain conditions; but not devest themselves of the liberty they were born in. The servants of the an­cients, in the Apostle's time, and among the nations to whom he wrote; were slaves; which belonged to their Masters, and were theirs by the same kind of property their cattle were. They could not dispose of their own persons, nor of their chil­dren, but by the authority and will of their masters. The law of servitude was of like nature among the Jews also; excepting only, that such servants as were of the Hebrew race, went out of that condition, and were set at liberty when they came to the year of Jubile; as is evident by divers places in the books of Moses. The Apostle knowing how harsh this condition was unto men, took a particular care to sweeten it, and to recommend the duties of it to such as Divine Providence had ranked in it; least disgust at so strict a subjection, and love of liberty, should carry them to shake off the yoke, and to disturb the order of publick society by their re­bellion. First, he orders them to obey; next, he prescribeth them the manner of this obedience; not serving to the eye, as willing to please men; and finally, in the two last verses of this Chapter, he sets before them some considerations taken from the benignity and justice of GOD, to incite them unto a faithful discharge of their duty. The command of obedience is expressed in these words; Servants, obey in all things them that are your Masters according to the flesh. The very names which he makes use of, do shew the justice of the duty which he gives them in charge. For since they are servants, and those whom they serve, are their masters; it's evident, that they are obliged by the reason and nature of the things themselves, to render them exact and faithful obedience. But his saying of Masters, that they are their masters according to the flesh, doth mitigate the rigour, and the meanness of servitude, limiting the power of masters, and superiors, and extending it no fur­ther than unto temporal, and corporeal things, not unto the soul, and conscience. Man may be master of our flesh, GOD alone is LORD over our Spirits. What­ever be the subjection of our bodies, we have still our souls free, and dependant on [Page 128]none but GOD their Creator; who alone hath the power, as well as the right, to do them good or evil; as our LORD and Saviour remonstrates unto us. Fear not them (saith He) that kill the body, Matt. 10.28. and cannot kill the soul: but rather fear Him who is able to destroy both soul and body in hell. It is with this distinction, that we are to take the obedience which the Apostle recommends unto servants in all things: his meaning is, in all things that lye within the Master's power, and do purely and sing­ly refer unto the flesh, not reflecting on, or touching the interests of the spirit. For if our master according to the flesh, command us things contrary to the will of our Master according to the spirit, (that is, of GOD;) in this case it is evident, that we ought to obey GOD rather than man; and that if we owe much, and in some sense even all things unto men, yet we owe them nothing to the prejudice of GOD; and that there is nothing but we should suffer, rather than fail of that first and eter­nal servitude we owe to our Creator and Redeemer.

This holy doctrine of the Apostle's, sheweth us, first, that the LORD JESUS CHRIST doth not at all disturb the order of humane societies. He leaves to eve­ry one in them, the just rights they are possessed of, unto persons or things. He subjecteth us unto Himself, and unto GOD His Father; but without doing wrong unto Caesar, or any of the lawful powers that govern either Estates or Families. He intends, that all His should render to them what they owe them; He destroys but the treacheries and tyrannie of sin and Satan. Herod, dread not His coming; He will neither pull your Scepter out of your hand, nor diminish in any thing the rights of your Crown. His design is to give you Heaven, not to out you of the earth; to enfranchise you from the slavery of vices, and not to deprive you of the service of your subjects. Whence appears, how unjust and scandalous the pretention of those is, who under the ombrage of Gospel-liberty, would abolish all dominion and sove­raignty among Christians; accounting it incompatible with the state of grace: and theirs no less, who subject, even in respect of temporals, all that are Christians, not the greatest Monarchs excepted, to one mortal man; making their Crowns to depend upon his will, and giving him authority to depose them, and to loose their subjects from the yoke of their obedience; dogmatizing too by the same means, that a Christian Prince, who falleth into heresie, loseth the right he had over his people. Can there a thing be said, more pernicious, or more contrary to the Apo­stle, who would not, that Paganism it self, a matter worse than heresie, should make Masters and Superiors lose any of the lawful rights they have over their Christian slaves? Secondly, the Apostle's limiting the authority and power of masters over their slaves, in things of the flesh, naming them, their masters according to the flesh, doth shew us, that there is none but GOD alone, who is our Master according to the spirit: whence it follows, that such, as under any pretext whatever, do peremp­torily invade the Lordly ruling of our souls, do grievously erre, and usurp a thing which belongs to none but GOD; an attentat, which those of Rome are evidently guilty of, in that they put the consciences of all Christians in subjection to their Pope, and Council; whereas the holy Apostles do expresly declare, that they have no dominion over our faith; 1 Cor. 1.19. 1 Pet. 5.2. and advertise all the Ministers of CHRIST, to feed the flock committed to them, not as being Lords over GOD's heritage, but so, as they may be a pattern to them.

But I return unto St. Paul, who having in general injoyned servants that obe­dience which they owe their masters according to the flesh in all things, doth ad­joyn the manner after which he would have 'em to obey them; not serving to the eye (saith he) as bent to please men; but in simplicity of heart, fearing GOD. He first purgeth the carriage of Christian servants, of a vice very ordinary with persons of that quality; namely, serving only to the eye; because they have no o­ther design, but to content men. They do not think themselves obliged by reasons of conscience, but only by those of their own interest, to do their masters any du­ty or service; And so they serve them no further, than they judge necessary for the exempting themselves from that chastisement which they should incurr, if they fail­ed to obey; or for their procuring some recompence, by winning their favour. They respect nothing but this in all the obedience they render them. Whence it comes, that when they see their master present, they play the good husbands, as we [Page 129]say, and labour at their work with most officious diligence and care. But if he turn his back, they return unto their nature, caring for nothing less, than for his service; like that evil servant in the parable, who seeing that his master delaid to come, betook himself to his debauches, and fell an outraging his Lord's houshold, and wasting his goods. All these peoples servitude is but a Comedy. And as Players put on their disguise, and act their parts when there is an assembly of spectators; so these do not their duty but when their master looketh on. And if they thought they could deceive his eyes, and knowledge, or avoid his correcting them, or save their salary, they would surely never take the pain to do ought of what he hath com­manded them. It's this fallacious, and truly servile disposition of heart, which the Apostle here forbids to Christian servants, when he says, they should not serve to the eye, as aiming only to please men.

But instead of this, he would have them serve in singleness of heart, fearing GOD; that is, sincerely, without fraud, or feigning, and having more respect to GOD than men. To that eye-service he had mentioned, he opposeth singleness of heart; and to the pleasing of men, the fearing of GOD. The Scripture is wont to attribute two hearts, or a double heart unto a feigning person; because he maketh shew of one intention, and yet hath another quite different: so he that serves to the eye. To see him, you would say, that he loves his master, and de­sires his profit; yet under this deceitful masque, he hides quite different thoughts and affections; heeding nothing less than the interests of him whom he serves. But the servant whom the Apostle formeth here, hath but one affection, and one thought; and having learned in the School of CHRIST, that it is just and rea­sonable the servant should obey his master, he serves his, to fulfill this piece of righteousness, and acquit himself of his duty, which he would think himself defici­ent in, if he did otherwise; so that bearing about every where this sentiment with him engraven in his conscience, there is neither place nor time wherein he doth not faithfully serve his master; whether he be absent or present, seen or un­seen.

Hereto the Apostle further addeth, that he do fear GOD. Whereas others to­tally referr the condition of servants only unto man; he would have a Christian know, that GOD is the author of it; that it's He who hath appointed it; and would have us approve our fidelity in it, when His providence hath called us to it. Think not, (saith he) that you have to do with none but men. It's GOD who hath put you in this estate. Do not imagine it sufficient, to respect, and content the eye of your master. You must reverence, and satisfie the eye of GOD, whom you cannot deceive, nor content at any lower rate, than the doing of your duty ex­actly, and sincerely. But the Apostle would not have a Christian simply to do all his Master commands him. He would also have him do it chearfully, and with the heart; Whatever ye do, (saith he) do it all with courage; that is, first, not by constraint, and with murmurring; but voluntarily; and secondly, with affection for those who command you.

Verily, you will say, an hard law. For if the Master be froward; if he com­mand, as often happens, things that are difficult, and harsh, and inhumane; how is it possible a servant should fall to work about them, with any cheerfulness? I answer, that our flesh finds it uneasie to relish such obedience; and cannot suffer so hard a bit without reluctance, and recalcitration. But the fear of GOD inclines us to account those things sweet, which are of their own nature very harsh. If you look upon man only, I acknowledge you have some ground to think it hard, that one, who is at the bottom but a man as you are, should have you in such subjection to his will. But if you lift up your eyes higher, and con­sider that it is GOD who hath instituted this order; that it's He who hath called you to this condition; that the master whom you serve, is His Minister, and Officer; then the roughest of his commands will become supportable to you. And it's to this the Apostle reduceth you, when to bend you unto this sweet and willing obedience, he adviseth you, to do all things as unto the LORD, and not as unto men. Make account (saith he) that it is to JESƲS CHRIST, [Page 130]and not to a mortal man, that you render your services. Respect this soveraign LORD in the person of your masters; and think that it's He who orders you to do all that they command you. For He likewise it is, who hath given you them, by His providence, for Masters. Withal, He declares expresly in His word, that it is His will you should obey them. Admire now, Christian, I pray, the vertue of the Gospel; which, as sometime the tree of Moses doth sweeten the bitterest things, and so changeth their nature, that of distasteful, and forced, it makes them pleasing, and voluntary. What is there harder, or more abject, than the servitude of a slave? The Gospel changeth it into a devotion, into a religious service; that is, into the noblest, and most voluntary of all humane actions. The beleever di­recteth that obedience unto JESUS CHRIST, which an infidel gives only to his master. He doth that for his GOD, which the other doth but for a man. Wherefore he doth it chearfully, and heartily, while the other doth it not, but by constraint, and with regret. Hence the Apostle saith else-where, that a servant, called in the LORD, 1 Cor. 7.22. is the LORD's free-man. Not, that he ceaseth to do his former master the service he was wont; This he is so far from, that he now becomes much more faithful, Philem. 10. and much more profitable to him than he 'erst was: as One­simus the servant of Philemon, who after he once knew JESUS CHRIST, went voluntarily to put himself again under his old Master's yoke, which during the darkness of his unbelief he had cast off. All the difference is, that whereas in the time of his ignorance, he had respect meerly to his master's will, and authority; now he hath little regard thereto, considering principally his LORD and Savi­our's; so that, to say the truth, 'tis Him he serves, and not a man. CHRIST hath freed him from man's yoke, and put him under his own; since henceforth his aim in all he doth for man, is chiefly to please, not man, but JESUS CHRIST.

For the forming of the spirits of Christian servants to this holy disposition, the Apostle represents unto them, in the two last verses of this Chapter, that the LORD JESUS is indeed the true Master, and super-intendent of their whole lives, who sets them their task, and looks on their labours whatever condition they are in, and will not fail when His day is come, to make up a true and faithful ac­compt with them; largely recompencing such of them, as shall be found to have honestly discharged their duty, and severely punishing the negligent. Do all things, as to the LORD, and not as unto men; knowing (saith he) that you shall receive of the LORD the reward of the inheritance, for ye serve the LORD CHRIST. But he that doth unjustly, shall receive what he hath unjustly done, and there is no respect of persons. First, he would have them take for certain, that their servitude shall not be in vain, nor unfruitful, if they acquit themselves in it, as he hath prescribed; and if their masters according to the flesh have no regard to it, their soveraign LORD will not fail to give them their pay, and recompence. Next, he shews them what this recompence is, which they are to expect from the LORD. It is (saith he) the reward of the inheritance. Thers's no one in the School of CHRIST, but well knows, that this inheritance which the Apostle speaks of, is that blessed and glorious immortality which JESUS CHRIST hath purchas'd for us by the merit of His death, and calls us all to the possession of, by His Gospel. Now see how prudently the holy Apostle hath ballanced his expressions of it! He calleth it a reward, or guerdon, that is, a retribution, and a prize; to the end he might raise our hearts unto this sublime hope, and incite us thereby to labour chear­fully for the receiving of so rich a recompence. For as prizes are not given, but to those that have laboured, and striven; so this life of GOD is not prepared, but for those that shall, in their vocation, have fought a good fight, and kept the faith, and duly finished their course. And, as the Prince promiseth a Souldier, ho­nour; and the Master a work-man, wages; and the one do perform, if the others discharge their duty: so the LORD promiseth us His kingdom, and will ac­cording to His faithfulnesse, assuredly give it to every one that doth believe, and persevere. Lo! wherefore the holy Apostle calls that blessed life, we hope for, a reward, or guerdon.

But lest this term should cause us to presume of some merit in our labours; he pertinently adds another name, to cure us of that error; and calls the same re­ward, an inheritance. For an inheritance, (as all know) comes not by merit; but by another different title, even because one is a child of the Family. Expect then, Faithful souls, this Divine retribution, not from the dignity or merit of your works, but from the bounty and munificence of GOD; who having freely adopted you into the number of His children, will give you part in this eternal inheritance: to which neither you, nor any mortal man, had naturally any right at all. It is His grace, and His faithfulness, and His promise, that conferrs upon you all the share you have in it. And His goodness, and word being immutable, you ought to expect it with as much assurance as if you merited it; though you acknow­ledge that you never can. But because it might seem strange, that the Apostle should promise Christians the reward of the inheritance of the LORD, for services done to men; he repeats what he had intimated afore, namely, that to speak properly, it's JE­SUS CHRIST they serve, and not men; For (saith he) you serve the LORD CHRIST. It is true, this Soveraign LORD is in Heaven, in perfect glory, and hath no need of our services much less of such as slaves and mercenaries do their Masters. But such is His goodness, that He allows us, all that as done to His own person, which we do to men according to His command, and for His sake. Thus He as­sureth us in the Gospel, that it is to Him we give all the alms, the visits, and assis­tances, wherewith we gratifie the least of His servants in His Name. Mat. 25.40. You have done it unto Me, (saith He) in that you have done it to one of the least of these. All the duties of that obedience which He commands us, are of the same nature in this behalf. Doing them unto men, we do them unto JESUS CHRIST, who hath commanded them; therefore it's also unto Him, that the least and lowest services do pertain, which men perform to the Masters, unto whom the order of His Pro­vidence hath put them in subjection, which they perform, I say, because of Him, or for His sake: so that He being infinitely good, and liberal, they ought to at­tend assuredly, that precious recompence which He promiseth those that serve Him.

But if so high and glorious an hope be not sufficient to affect us, and sway us to that willing obedience which He requireth of us, let us regard at least the penalty He denounceth, in case we fail of our duty. It's this the Apostle sets here before the eyes of Christian servants, when after proposal of the reward of the heavenly inheritance to such as discharge their duty, he addeth; But he that doth unjustly, shall receive what he hath unjustly done, and there is no regard to the shew of per­sons. It's a general sentence, reaching all men of whatever condition they be, ser­vants or masters, men or women, poor or rich. Whoever doth another wrong, either by positive outrage, or by not rendring what he owes him according to the laws of the Gospel, shall receive at the hand of the supreme Judge, what he hath unjustly done; that is, be payed for his fault, and punished with a penalty ex­actly proportioned to their crime. Nor should any one perswade himself, either that the miserableness of his condition will move the Judge to pity him, or that the splendor and grandeur of his quality will blind His eyes, and so conceit the possibility of an escape. In this Divine judgement, no regard (saith the Apostle) is had to the look, or outside of men. GOD will weigh your cause alone; not con­sider your person. And as He will not take notice of the rich, or the mighty; not of Lords, or Monarchs, so as to spare them, if they have lived in the practice of unrighteousness, and violence; so neither will He regard the poverty, or meanness of the lowest, as to exempt them from the punishments which their unjustness or infidelity deserveth; but, as He sometime commanded the Judges of Israel, Lev. 19.15. He will judge justly, not honouring the countenance of the potent, nor respecting the per­son of the poor. Whence it follows, that servants which rob their masters, or serve them not as they ought, shall surely suffer for their injustice; since granting, that men do let their wickedness pass unchastised, yet the supreme Judge of the World will not fail to call them to their tryal one day; and bring to publick light, the infidelities, the theeveries, and acts of disobedience, which they think they have hid safe enough in the dark of their deceits; and condemn them to the just [Page 132]torments they have merited, by violating the sacred orders He hath made for hu­mane society, and doing that to others, which they would not any should do to them. Such is, Brethren, the Apostle's instruction to servants.

Let us now peruse what he prescribes to Masters. Masters, (saith he) render to your servants right, and equity, knowing that you also have a Master in Heaven. First, he gives them in charge their duty; Secondly, sets before them an excellent reason to sway them to it. Their duty is, to render right and equity to their servants. It may not be imagined, that the power of Masters over their servants is unlimited.

A mutual justice there is between them, which obligeth them each to other re­ciprocally; and either of them, that trespasseth against the rules thereof, is faulty. And as it is just, that servants should obey, and be subject; so is it likewise just, that Masters should be of good conduct, and give meet entertainment. It's this the Apostle means by that right, which he chargeth them to render to their servants. It compriseth work, maintenance, correction, and wages. So that Masters are ob­liged, for the right discharging of this duty towards them, to carry themselves in these four points, with all prudence, and equity, giving them a reasonable task to do, sufficient food, moderate chastisement, and a meet salary. They that do other­wise, and transgress in these things, either by defect, or excess, do not render to their servants what is right; as for instance, those that overbear them with toil or strokes; and they that quite contrary, let them live idle, and in debauches; those that diet them ill, or too well; and lastly, they that defraud them of their wa­ges, which is one of the most horrid, and cruel acts of injustice, that can be committed.

But besides right, the Apostle would have Masters render also to their servants, equity. The word he makes use of in the original, properly signifies, a certain equality, and correspondence, that should appear between the offices of the one of them, and the deportment of the other; so that, as the servant obeyeth in single­ness of heart, and in the fear of GOD, the Master likewise do command holily, and religiously; and that, as the one serveth with joy, and respect, in like man­ner, the other do govern with mildness, and affection. In a word, right compre­hends all that refers to justice; and equity, all that pertains to Christian Charity, and gentleness.

For the reducing of the faithful unto this holy moderation, he orders them to remember, that they also have a LORD in the Heavens. His meaning is, that the dominion they have over their servants, is not absolute, but dependant on GOD, and by consequence, such as ought to be regulated by His word, and will. If they have people beneath them; they have a Master, and a Soveraign above them, who is the common LORD of them all, and unto whom they are to give account of the treatment which their servants shall receive at their hands. He says particu­larly, that this LORD is in the Heavens; to hold them the better to their duty by the consideration of so redoutable a Majesty; who is, not here beneath, on earth, the place of misery, and vanity; but on high in Heaven, sitting on an eternal throne; and from that glorious habitation of light, and immortality, doth consider, and govern all things at His pleasure, nothing coming to pass in His whole Em­pire, but He plainly perceives, and most justly judgeth of. This great LORD is above all; and there is neither Master, nor Prince of such elevation among men, but is under His feet. He is superlatively holy, just, and good. He loveth all His creatures, and concerns Himself in the wrongs of the meanest, and most contempti­ble ones; hating nothing more than injustice, and insolence, outrage, and cruelty; possessing withal, an infinite wisdome, and an almighty power, which none is able to resist. Sure then, consideration of the Empire, and soveraign dominion that He hath over us, is very proper to keep us within bounds, and to restrain us from abusing the power He hath given us over persons subject to us; nor could the Apostle put those that have servants, in mind of any thing more pertinently, that should oblige 'em, to render them right, and equity. Thus we have explained his instructions. It's now for you, Beloved Brethren, to make your profit of them, and to gather the fruits he offers you in them, for the amendment of your lives, and the consolation of your souls.

First, Ye Christians, whom the meanness of your birth, or (as they call it) of your fortune, hath reduc'd to the condition of serving, rejoyce ye at the the honour done you by this great Minister of CHRIST, who disdaineth not to address his holy voice unto you. Set the care he hath of you, against the contempt that men cast upon you. Let his speaking to you comfort you, and raise your hopes of the inhe­ritance of GOD. Think well upon the report he makes you, that the persons to whom ye are subject, are not your Masters, but in reference to the flesh. Your servi­tude will not be eternal. Nay, it will not be very long, nor extend further at most, then to the end of that carnal life, which ye lead upon the earth. When this earthly tabernacle is once dissolved, you shall enter into the glorious liberty of the children of GOD; and then there will no more be any difference between you and your Masters. For the present, your better part is already in possession of this liberty; namely, that spirit, which GOD hath formed in you after his own image, and which, maugre all the outrages of men, will ever remain master of it self, if you give it to JESUS CHRIST, the great freer of mankind, who doth faithfully, and speedily en­franchise every one, that receiveth and embraceth His truth. Only take heed, that ye abuse not His grace; as if the spiritual liberty, He hath gratify'd you with, did discharge you from doing faithful service to your Masters after the flesh. The more He hath illuminated you in the knowledge of Himself, the more fidelity and love do you owe. For besides other reasons, the fear of GOD, and the will of JESUS CHRIST, doth now oblige you to obey them; so that the serving them makes up a part of your piety. According to your acquitting your selves therein, well or ill, GOD will give you, or deny you his inheritance. But besides your own interest, the glory also of the Gospel is concerned in the case. For your faults defame our religion, and make it believ'd to be a licentious discipline, whereas your fidelity will produce us praise. Every one will be constrained to acknowledge the sanctity of our doctrine, when they shall see it reform the deportment even of man and maid­servants. And this, the Apostle doth expresly represent unto you elsewere. Tit. 2.9, 10. Let servants (saith he) be obedient to their masters, pleasing them well in all things, not an­swering again, not purloyning, but shewing all good fidelity, that they may adorn the do­ctrine of GOD our Saviour in all things. Object me not the ill humour and rigour of your Masters. Remember the words of St. Peter, 1 Pet. 2.18. who obligeth you to serve not only such as are good and equitable, but also the froward. Take their ill treatment for an occasion, by which GOD would exercise and refine your faith. Receive those strokes of the rod from His hand, and not from theirs, making them matter for your patience, and a tryal of your faith. Let the eye of JESUS CHRIST, who looketh on you; let His favour and benediction, which always accompany conscio­nable sufferings; let the hope of his inheritance for your Salary, sweeten all the pains of your servitude. How ingrateful soever men be to you, your patience shall not be left unrewarded, if ye persevere in it constantly for CHRIST'S sake.

And you Masters, who so much desire to have faithful, and obedient servants, render ye to them that right and equity, which the Apostle commands you. Though your extraction or estates set you above them in humane society; yet your nature is no other then theirs. Ye are subject to the like infirmities with them. One and the same death will consume you both; nor will there be any difference between your dust and theirs. You shall appear before the same Judge, and the tribunal at which you shall be examined, will have no more complacency for you, then for them. That LORD whom you see over you is their Creatour and Redeemer, as well as yours. He hath put them under you: but to govern them, not to tyrannize over them; to have care of them, as his creatures and children, not to tread them under foot as worms. Remember, He will treat you, as ye shall have treated them. You are his servants, as they are yours; or to say better, they are your brethren, and ye are not worthy to be so much as His Vassals. You and they are one and the same flesh, that came out of the earth, and unto earth shall return: but neither they, nor you, have any thing in common with GOD. He is in the Heavens, and you crawl in the dirt. He is the King of Glory, and ye are but dust and ashes. Yet, such is His goodness, that notwithstanding this infinite inequality, He hath not disdained [Page 134]your nothingness. He hath pardoned you your sins; He hath washed you in the bloud of his Son; He hath forgiven you all your debts; He hath communicated to you His divine nature. Respect His graces; and have no less gentleness and good­ness for your own flesh and bloud, then this Soveraign LORD hath had for you, who were His enemies. With what face will you beg mercy of Him, if ye be inexo­rable to your people? How can you hope for the grace of your Master, if you have none for your Servants? I beseech you both, have these holy thoughts night and day fore your eyes; to the end, you may faithfully discharge those mutual duties, which the Apostle enjoyns you; the one, subjection, and obedience; the others, justice, and equity; both of you living in such an holy correspondence, as that the loyalty, the respect, the humility, the submission, and the diligence of servants may go in conjunction with the gentleness, the gravity, the liberality, and benevolence of Ma­sters. If ye so do, you will be happy; the families where you live together in this manner, will become the wonder of the earth, and the honour of the Church. The blessing of Heaven will fall continually on them, and besides the contentment, and repose, which this kind of life will give you abundantly for the present, it will also bring you hereafter into the possession of the heavenly inheritance.

But, Dear Brethren, it is not enough, that those Masters and Servants, to whom St. Paul particularly speaks, do make their profit of his instructions. We all have in them what to learn of whatever quality and condition we be. For since he would have servants render so exact, and so frank an obedience to their Masters ac­cording to the flesh, judge ye, what kind of obedience we owe to that Highest LORD, whom we all have in Heaven. The Master according to the flesh, gave not his servant the being he hath; and if he redeemed him, he redeemed but his flesh, and that at the price of a sum of money only. Ours did make us, and it's by His libe­rality alone, that we hold all the being, life and motion that we have. Nor hath He only created us; He hath also redeemed the whole of us, our soul and body, flesh and spirit; not with silver and gold, which are corruptible things, but with His own precious bloud, having voluntarily sacrific'd His life to preserve us from death, and give us an happy immortality. Never Master had so much right to command His servants, as He hath in reference to us. Let us obey Him then in all things with­out reservation; and consecrate this whole life of ours to His service, the whole whereof we have once and again received from His grace. Neither is it with this LORD, as with Masters according to the flesh; These oftentimes command things unjust, or unhonest, things contrary to our salvation, which we cannot do without destroying our selves. He commands us nothing, but what is just, what is honest and reasonable, what is worthy both of Himself and of us. Wherefore the most abject bond-servant owes his Master but a limited obedience? whereas we owe ours such as is absolute and infinite. His yoke is easie, and His burthen light. He demands no other thing of us, but that we love Him, and our brethren for His sake; that we live honestly and holily, that is, be happy. O ingrateful and execrable creatures that we are, if we deny a Master, to whom we owe so much, so just, and so reasonable, so beneficial, and so blessed an obedience!

Again judge, ye Faithful, if the bond-servant ought to obey his Master in single­ness of heart, with courage and affection, (as the Apostle says,) with what ardour, promtitude, and devotion should we serve ours, who is not only allmighty, and all­wise, but also goodness, love, clemency, and beneficence it self? Then, as for the bond-man, though he ought to serve his Master at all times, and in every place; yet his Master sees him not always; whereas we are ever under the eye of ours. He hath a full view of us, sees us within and without: nor can we hide our selves in any place, where He is not present. We cannot speak a word, nor form the least thought in the secret of our hearts, but He's a witness of it, knows the whole assoon as our selves. Now sure there is no slave so sottish and shameless, but the Master's eye will keep in order, and compel unto obedience. It such a one be idle, or exorbitant, he is not so but in the other's absence. Since then we have ours alway present, what remaineth but that we be never idle? that we employ all our time in His service? bearing respect to His Divine eye, that looketh on us, and is over us, both day and night.

Again, even when the serving of a man is in question, the Apostle would have the slave, not serve to please the man meerly; so great an integrity and probity doth he require in all our performances. Judge then how much more holy, and how much more pure from all interest, that obedience should be, which we render to the LORD JESUS, GOD blessed for ever? Undoubtedly, they that serve Him to please men, to gain their esteem, and acquire a reputation for sanctity among them, or to draw thence any other profit; they, I say, beside their being ridiculous and vain, do commit also an huge and an inexcusable sacriledge; profaning the Name of GOD, and the sacred acts of religion, Matt. 6.2. and most unrighteously abusing them for worldly ends. Such are those hypocrites, that fast, and pray, and hear the word of GOD, and celebrate His Sacraments, and give alms, to be seen, and had in honour; that, in short, serve not GOD, but to please men. They, saith CHRIST, have their wages. They are paid, they have nothing more to look for at GOD's hands. For such vain and deceitful service, they shall have no other reward; but that vain and deceitful breath, which they have coveted, and sottishly preferred to the glory of GOD.

Let us eschew at once these peoples miscarriage, and their misery; and according to the Apostle's prudent, and divine injunction, whatever we do, whether the acti­on be addressed unto GOD, or respect our neighbour, do it all, as unto GOD, and not as unto man. Let us seek for, neither other spectator, nor other remunerator, than Him alone. Be we content with his approbation, and with the testimony of our own consciences, whatever censure men do pass upon us; being assured, as St. Paul here adds, that if we serve the LORD, if it be Him, we obey; if it be to His will, and glory, that we consecrate, and direct the course of our lives, we shall infallibly receive from His bountiful hand, the reward of the inheritance; and on the contrary, that they that do unjustly, and despising His truth, are injurious either to His Majesty, or His creatures, shall receive what they have unjustly done, without respect of persons. Looking for so great and dreadful a judgement, at which the least of our actions, whether they be good, or evil, shall be examined in presence of the assembly of the whole universe, what manner of persons, 2 Pet. 3.11. I be­seech you, ought we to be, in all holy conversation and godliness. Let us search our hearts, and make inspection into all the parts of our life; let us cleanse our souls and bodies from all filthiness, and impurity; and timely judge our selves; wound­ing, and cutting off, with the righteous sword of a lively, and serious repentance, all the evil we find in our selves; and living henceforth justly, soberly, and religiously, without scandal before men, and with all good conscience in the sight of GOD; that we may next week present our selves at His holy Table; to our edification, and comfort; and appear at the last day, before His sacred, and dreadful tribu­nal, without confusion, to the glory of JESUS CHRIST, who hath redeemed us, and our own eternal salvation. Amen.

THE FORTY SIXTH SERMON ON COLOSSIANS,

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 [Page 137]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 [Page 138]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 [Page 139]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, [Page 140] 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 [Page 141]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 onely 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 [Page 142]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 [Page 143]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; [Page 144]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.

THE FORTY SEVENTH SERMON ON COLOSSIANS,

DEAR Brethren; while the Church of CHRIST is here on earth, it's condition is, to sojourn for the most part amid people of another profession. For though the merit of our LORD and Saviour be suf­ficient, to bring all mankind unto the communion of GOD, and though his salvation be tender'd by His own will and order, to all those, that have His Gospel preached to them; yet so horrible is the obduration and blindness of our nature, that the most of men abide out of the co­venant of GOD, wickedly and foolishly rejecting the great honour He offers them. Divers whole Nations there are, that irritated with the same fury, have utterly shut the door against JESUS CHRIST, refusing to suffer any of His servants within their coasts. And even of those, in which He hath some reception, it is commonly but a little part that doth acknowledge Him, the greatest and most considerable in the world, persecuting Him, or deriding His mysteries. Not so much as private fami­lies, but the Gospel sometimes makes this partition in. The same roof often cover­eth persons of different religions. 'Tis a division, which JESUS CHRIST hath raised in the world; not that He positively willed, and design'd it; or that such is the nature of His doctrine; (neither of those doth properly tend, but to unite all things, and recombine Earth with Heaven in an eternal peace) but it grows from the naughty and the cruel disposition of men, who despise His counsel, and disdain their own salvation. Once by this means it com's to pass, that the Kingdom of CHRIST remains, as it were inlock'd with forcin States, and His faithful ones mingled among persons of a contrary religion; with whom this commune habitation doth of ne­cessity oblige them to have much commerce.

This is the reason why the Apostle having regulated afore most of the duties of [Page 146]our life, do's here in a few words point out, in what manner we should converse with these aliens, as to faith, among whom we are dispersed. And this advertise­ment was at that time the more necessary, for that Christians in those beginnings, which were as the nativity of the Church, saw themselves environed on all sides with Jews and Pagans; the two religions, which then took up the whole universe. In a peculiar manner the Colossians, to whom he writes this Epistle, they dwelt in a City, and a Province, of which the people were much addicted to the most infamous of heathenish superstitions. He commands them, first in general, to walk wisely to­wards those that are without, and redeem the time. Next he orders them in parti­cular to have care of their speech, one of the principal, and most important pieces of the commerce we have with men. Let your speech (saith he) be alway with grace, sea­soned with salt, that ye may know how to answer every one. This exhortation, My Brethren, doth well fit our selves, and is proper for the condition we are in: as who live under powers, and among countreymen of a religion different from ours. Let us consider it therefore, and practise it with care. To help you for a right under­standing of it, we shall, if GOD will, treat in the presentation of the two parts it containeth. First, our conversation with those that are without in general: Se­condly, the qualities in particular, which our speech ought to have in that converse; noting to you upon each of 'em, what we shall judge proper for your edification and comfort.

The Apostle's general exhortation consisteth in two heads: the first is, that we walk wisely towards those that are without; the second, that we redeem the time. As to the first, I presume you all know without my advertizing it, that the Apostle here do's signifie by the word, walking according to the ordinary stile of Scripture, living and conversing; and again, that he means by those that are without, such as are not of our communion, but do, in point of religion, follow other sentiments and ser­vices, then we profess to embrace in conformity to the Gospel of Jesus Christ. He gives them the same denomination in another Epistle also, where after his ordering us to shun the commerce and frequentation of some that are called brethren, that is, who make profession of our communion, 1 Cor. 5.12. but mean while lead an ill, and scandalous life, he addeth; For what have I to do to judge of them that are without? He willeth then that we converse wisely with them, that is, that in all negotiation and conversing with them, we exercise a great deal of prudence and circumspection. Not that he permits us foolish and indiscreet deportment towards the faithful, that are of the same body with us. GOD forbid. A Christian's whole life ought to be prudent and ad­vised; and whomsoever he converseth with, he ought to govern his actions with judgment, and do nothing without reason, remembring the rule his Master gave him for the forming of all his carriage, Be ye wise as serpents (saith He) and simple as doves. But because they without are usually enemies to our religion, and do detest, or at least are ignorant of, or despise its mysteries, there's none but sees that it con­cerns us, in treating with them, to use much more restraint and consideration, then when question is of our brethren. As when a Souldier is in an enemy's countrey, he stands much more upon his guard, and marcheth, as they say, with bridle in hand. Besides you know, if persons be but strangers, we treat them with more care, and if I may say it, with more ceremony then our acquaintances. A brother lives with us without design; a stranger is a spy. The one bears with even those actions of ours, in which a severe Judge would find something to reprehend. The other doth not pardon us any thing; nay, is offended sometimes at the innocentest actions. Being perswaded of the charity of the former, we live securely with him; nor doth his per­son put us in pain, because he approves all that accords with our rule. With a stranger it is not so. Besides the care we ought to have, that in all transactions with him, we do well; we must also be further heedful, that we so do all, as may be to his gust. It's then with a great deal of reason, that the Apostle advertiseth us, as to those that are without, to live and converse wisely with them in a particular manner, that is, to exercise in all our deportment towards them, more attention, prudence, and conside­ration, then in the other ordinary passages of our lives.

The first point of Christian wisdom in this deportment towards them, is to ob­serve the end it ought to be directed to. The second, to discern the persons; And [Page 147]the third, to chuse such means as are proper for our design. As to the end whether an accidental encounter do cast us upon treating with such as are without, or whe­ther some design doth lead us to it, we ought alway to aim in it, either at the edify­ing and winning them to CHRIST, or at the least, to hinder their taking any offence or disgust at our religion. In the commerce, which the subjects of a civil state have with foreiners, it is enough that they keep sound and entire, the fidelity they owe their Prince, and the love and respect they have for their Laws and Government of their own Countrey. It is not necessary, nor will it be suffered, that they should at­tempt to withdraw a stranger from his subjection to that power, under whose Scepter he was born; because it's a lawful subjection, and whoever would unfix it, do's in­trench upon anothers right, which cannot be done without injustice. But in the matters of religion it is not so. It's not enough that you preserve your selves from theirs, who are without, you must endeavour, if you can, to draw them from it, and bring them over unto yours. For in this you do no one wrong: you hurt nothing but errour; nor diminish any's right, but superstition's, impiety's, and Satan's the common enemy of Mankind, who inspireth them. You do not acquire any thing to JESUS CHRIST, but what did lawfully pertain unto him, since He of right, is LORD of all men; both by reason that He did create them, and also for that he hath redeemed them. You do an act of justice in reducing bond-servants under their true and lawful Master's yoke, whom errour had debauched from it. Thus as often as you treat with those that are without, you ought to propose unto your selves the edifying of them in reference to religion, and to have a will, and a desire in your hearts, like to St. Paul's wish for Agrippa, and for the rest that heard him; Act. 26.29. I would to God (saith he) that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

But it's not enough to have a good end: there must be an application of proper and fit means; and for this effect the diversity of the persons, with whom we have to do, is to be heedfully considered. For the same things do not suit with all. Wis­dom therefore, being obliged to diversifie its conduct, according to the difference of those with whom it treateth; a Christian must, together with that good intention, he bringeth with him unto such encounters, diligently discern the persons he is en­gaged with; not only in respect of the different conditions they are of in the world, or in respect of their diverse capacity, but also principally in regard of their humour, and their disposition in reference to religion. For they that are without, have not all of them an equal aversion for ours. There are some that have a sweet, and an hu­mane, and tractable spirit, and that hate not our persons, though they approve not our sentiments. There are others, that are furious, and look not upon us but as monsters, whom they could with all their hearts, as one may say, devour. For it's the property of errour, and of superstition, to inspire their zealots oftentimes with these cruel and inhumane passions. You shall again meet with spirits, who though perhaps they rise not to this excess of rage, yet are retchless and obstinate, and having smothered, or as St. Paul speaks, fear'd up with an hot iron all sentiments of true conscience, reason, and honour, are wilfully become a prey to errour, and have stop'd up their ears, and all the entrances into their understandings against the words, and lights of truth, with a determinate resolution, not to admit any thing that crosseth their opinions, and rather to renounce the quality of reasonable creatures, then the maxims of their false religion. That there must be very different demeanour to­wards these diverse sorts of persons, there is no one but sees. And our saviour plainly tells us as much, when notwithstanding the order He gives His Apostles, to publish His truth on the house tops, He yet adviseth them expresly elsewhere, Mat. 7.6. not to cast their pearl before swine; and the reason He annexeth is considerable, lest (saith He) they tread them under their feet, and turn again, and rend you: plainly signifying by these words, as experience sufficiently confirms, that the spirits of those He speaks of, are irritated and inflamed by that very endeavour, which is used to cure them; and that they are so far from amending, as they become more fierce, and more cruel upon it. But now this discrimination of persons is not made for the having in sequel the liberty to hate the one, and love the other. For a Christian's religion permitteth him not to hate any man; it indispensibly obligeth him to love all, whatever be their [Page 148]nature, or their religion, or their disposition towards us: yea, it requireth him, even to bless those that curse him, Mat. 5.44. and do good to them that persecute him, and make prayers and votes for them that crucifie him. He considers not these differences of men, but for the regulation of his deportment; for the diversifying, not of the passions of his heart, but of the actions of his life towards them. For though his carriage be different in one manner to some, and in another manner to others; yet his heart is the same towards all; and to say true, it's the love he hath for them, rather than any other reason, that makes him to deal diversly with them.

To come then unto the choice of such means as are necessary, and may be suta­ble for the end that we propose unto our selves in this kind of carriage: Chri­stian wisdome excludes from the number, first, all evil actions, all actions that are contrary to piety, or justice. We owe this respect, not only to GOD and our own consciences, but also to men, and especially to such as are without, that we at no time do any ill before them. For unjust or impious actions, beside the venome they have in themselves, have also this bad property, that they are directly contrary to the end we ought to have in our deportment towards persons without; which is (as we have said) the winning them to CHRIST. Instead of attracting, and bring­ing them on, such actions drive them off, and disgust them at the thing, inducing them to judge ill of our religion, by the ill fruits it produceth in us, and to suspect that our belief is like our works, and our Gospel as false as our lives are foul. It was one thing that Nathan noted in King David's sin. Thou hast made enemies (saith he, 2 Sam. 12.14. to blaspheme the Name of GOD; And St. Paul in the evil lives of the Jews. Thou (saith he) that makest thy boast of the law, Rom. 23.24. by transgressing the law, dishonourest thou GOD? For the Name of GOD is blasphemed, because of you, among the Gen­tiles. The Heathen heretofore took like offence at the debauches of bad Christians, and did not forbear to reproach them with it. The men vant (said they) that they are delivered from the tyrannie of Satan, and dead unto the world; yet their affections and lusts do no less overcome, and master them, than ours do us, whom they call slaves of Satan. For what serves this Baptisme, wherewith, as they pre­tend, they have been wash'd; and that Spirit, which, as they say, doth govern them; and that Gospel, which they make so great a noise withal, since their whole life is full of filth, and flesh, and disorder? Accordingly you see, how the Apostle, among other reasons which he alledgeth to divert the faithful from things contrary to ju­stice and honesty, doth not forget to urge this for one, that the Name of GOD (saith he) and his doctrine be not blasphemed; 1 Tim. 6.1. and in another place, that the word of GOD be not blamed; and a little after, that ye may make the doctrine of GOD our Savi­our honourable in all things. So the first thing we owe to those that are without, is a pure and constant innocence in all our treating with them. The beginning, and the first point of prudent converse in this behalf, is, that we neither say nor do any thing in all the communication we have with them, which they may justly accuse of wanting devotion towards GOD, or of covetousness, or cruelty, or any other unseemly or unjust passion towards themselves.

But after abstinence from evil, we owe them also the performing and practising of that which is good; first, by rendring to them readily and uprightly all that is their due by the laws of GOD, and of Nations; to Princes, fidelity and obedi­ence; to Magistrates, respect; to Kindred and Countrey-men, amity; each in their degree: Rom. 13.7. and as St. Paul saith else-where, tribute, custome, fear, honour, to whomsoever either of 'em doth belong, not defrauding any one of his right, nor lying indebted unto any. Let Soveraigns see us zealous for their service; private men, round, and sin­cere, and trusty in all the affairs we have with them; religious observers of our con­tracts, and our words; honest debtors; milde, and humane creditors; courteous and helpful neighbours. Let them not find us faulty, in reference to any of the of­fices of an honest, and a civil life. For GOD forbid that we should ever admit into our hearts, so impious, and barbarous, and inhumane a conceit, as some do har­bour, namely, that it is lawful to break promise with such as are without, and to deceive, or use a person ill, when we can plead that he is not of our communion. On the contrary, it's to these that we must shew most justice and integrity: these, of all men, are the persons towards whom we must acquit our selves of all that [Page 149]we owe them, with greatest religiousness and scruple. And he that thinks to draw me to side with him, by an act of injustice, or cruelty, or perfidiousness, is so far from gaining any thing that way, that he makes me believe with a great deal of rea­son, the religion which permits him such things, and excuseth them under colour of a good intention, and pretends them serviceable for greater glory to GOD, is an impious, and abominable superstition, and much worse in this particular, than the sects and disciplines of Pagans themselves, who, how ignorant soever they were, yet never held any of these horrible maxims. GOD will not be serv'd at all with unrighteousness, and treacheries; and to make account, or ascribe to Him that He taketh pleasure in such services, is one of the greatest outrages that can be done Him. They are grateful to the devil, and to none but him. A Christian looks not upon any man on earth as his enemy; he knows that they are all the creation of the LORD his GOD, and that his Master died for them, and shed His blood to save them. He respects this character in them, however disfigured by vice, or error. And his rendring them these dues, is not out of a fear he hath of their power, or their ill will; as some would perswade us, that the primitive Christians submitted not to their heathen Emperors, and Magistrates, but only out of pru­dence, or rather a world-like craftiness, because they were the stronger, and them­selves the weaker; and that had they had the means, they would have pluck'd the scepter out of their hands, and without scruple trampled that diadem under foot, which they made semblance to honour with such humbleness. No, dear Brethren, this is not the nature, or the foundation of a Christian's carriage towards those that are without. It is GOD, it is his conscience, and not simply some other consideration that obligeth him to live with them, as he doth; according to the Apostle's doctrine in another place, where he says, we must be subject, Rom. 13.5. not only for wrath, that is, for fear of vengeance, and of the sword which the Magistrate bears in his hand, but also for conscience sake; which in like manner extendeth to all other duties; that is, we must pay our creditors, keep our word, perform our promises, honour our fellow-subjects, live honestly with them, though they be not of our religion; not only for avoiding of the evils we should incurr by do­ing it not, but also for conscience sake; so as what impunity, yea, what salary so­ever we might expect for neglecting such duties, we yet do never neglect them, accounting our selves bound to do them by a supreme and indispensable law, namely, the just and holy will of GOD.

But besides these things which we owe, Christian prudence, in its conduct to­wards those without, maketh use of others also, which in rigour of right, we owe not. For in this behalf, it aimeth not simply at our discharging our selves, but at the winning of those whom we treat withal; so that if any thing, unto which otherwise justice obligeth us not, may be serviceable to this its end; that reason is that reason is sufficient to make us do them. On which account it opens the bo­some of our humanity, courteousness, and beneficence to those that are without, to give them all the assistance, favour, and succour that we can, in their need, as often as they ask it of us, yea, when they ask it not. We should in this case imi­tate the goodness of our LORD, who maketh His Sun to shine, and His rain to fall even on them that blaspheme Him. Make me not those frigid and frivolous excuses; that they are out of our communion; that they hate us; that they do us evil; that they are ungrateful. This is good discourse for a worldling; who measures his devoirs by nothing but his own interest. As for you, that are a disci­ple of JESUS CHRIST, it's the least thing you should consider. You should principally respect the glory of GOD, the service of his Son, and the edification of men. Do you good to all, as your Heavenly Father doth; disdain no one whom He hath made. Account any one your neighbour that hath need of you, be he Samaritan, or Pagan. It imports not, so he be a man. There is nothing more effectual to perswade him that your religion is holy, and divine, than this vertu­ous, and generous deportment. At least you will hereby take from him all pre­text of calumniating your profession. You will remain justified in his thoughts, and oblige him, if he be ever call'd to give testimony of you, to speak in that glo­rious and honourable language, which the probity, and innocence of the primi­tive [Page 150]beleevers sometime drew from the mouths of Pagans, such a one is a good man, and there is nothing to be blamed in him, but that he is a Christian.

Again, for our living prudently with those that are without, it's one principal duty incumbent on us, to accommodate our selves to them, as far as piety will permit; not needlesly contrarying them at any time; nay, willingly yielding them some part of our rights; bowing, and conforming themselves to their laws, their humours, and wills, in things indifferent; that they may see it's not capricious­ness, nor hatred, but the force of our consciences alone, that constraineth us to dissent from their religion; and that setting this aside, and our consciences salved, there is nothing but we would both do and suffer to pleasure them. Such was the Apostle's practice; and he hath left us an excellent pattern of this holy prudence, which he proposeth, and representeth at large, in the ninth Chapter of the first Epistle to the Corinthians. I have made my self (saith he) a servant to all, 1 Cor. 9.19, &c. that I might gain the more. Ʋnto the Jews, I became as a Jew, that I might gain the Jews; and unto the Law, as if Jew, that I might gain the more. Ʋnto the Jews, I became as a Jew, that I might gain the Jews; and unto them that are under the Law, as if I were under the Law; to them that are without the law, as without the law, to the weak, became I, as weak; and all things to all men, that in conclusion I might save some. Imitate we this holy example of the Apostle: only take heed to limit, as he did, this complacentialness unto things which we have pow­er to dispose of; that is, such as are free, and indifferent for us; not exten­ding it to those that are evil, and prohibited in the School of CHRIST, as contrary to piety, or sanctification; remembring the lesson which the same St. Paul else-where gives us, 2 Cor. 6.14, 15. that there is no participation between righteousness and unrighteousness; nor communion between light and darkness; nor accord between CHRIST and Belial. In fine, this prudent demeanour towards those with­out, which he here prescribeth us, doth require, that we avoid, as much as is possible, all actions and speeches that offend them; and that, saving those to which our religion doth necessarily, and inevitably oblige us, there escape us not any that may displease them.

The clause, redeeming the time, which the Apostle subjoyns, containeth the utility and fruit of this sage and prudent demeanour, which he hath injoyned the Colossians towards those that are without; the meaning is, that by govern­ing themselves in that manner, they would gain time, and mitigate by such an address, the rigour of that difficult and dangerous season which they lived in, and had the aversions and persecutions of the heathen to surround them. I well know, there are, that expound these words otherwise. Some, as signify­ing, that the Colossians were to repair their loss of the time past, by well em­ploying the present altogether in a good, an holy, and a prudent way of life. For this is that we commonly call, redeeming of time. Others with more colour say, the Apostle's intention is, that we should seek, and purchase, even at the price of what is dearest to us, occasions to edifie those that are with­out; and make no difficulty of losing somewhat in matter of estate, or ease, or even in point of honour, or reputation, to get the means of obliging them. For it is true, that the word the Apostle useth here in the original, doth often sig­nifie, an occasion, and opportunity, rather than time simply. But, not to dissem­ble the one and the other of these two conceptions, though both of them ve­ritable as to the thing, and Christian, yet seems to me a little beside the A­postle's scope and intention here. Moreover, the Interpretation I proposed at first, is more conformable to the stile of Scripture: For the phrase which St. Paul useth in this place, is found word for word in the Greek Version of the Prophet Daniel, at the second Chapter, where King Nebuchadnezzar tells the Chaldeans, Dan. 2.8. He knew well they would redeem the time; meaning, as our Bibles have aptly rendred it, that they would gain time; that is, would fain escape, and smoothly get out of that ill piece of way, in which they perceived them­selves put to such a plunge. To the same sense, the Apostle here, though in a very different subject, bids us redeem the time, by walking wisely towards them that are without, that is, that we should by such prudent and dextrous conduct, sweeten their spirits, and handsomely divert the storm of their fury, as an ill [Page 151]influence, which might overwhelm us, gliding gently on, and gaining time, un­till things, governed and ordered by the providence of GOD, have changed their posture. It's also hereto, that that reason doth evidently referr, which the Apostle elsewhere annexeth to this very command, in a passage of the E­pistle to the Ephesians, conform, and parallel to our Text: Eph. 5.15, 16. Walk heedfully (saith he) not as fools, but as wise; redeeming the time; for (he adds) the daies are evil. He would have us use much circumspection in the ordering of our lives, and redeem the time, because it is evil; that is, troublesome, and dif­ficult to pass, by reason of their ill-disposition towards us, among whom we live; they being ready at every turn to destroy us, upon the least occasion of exasperation, and of executing their malevolence that we give them. There­fore, as a wise Mariner at Sea, when the wind ariseth, and the waters threaten, and the presages of a tempest do appear, he haleth in his sails, and prepares; then accommodates himself to the violence of the waves, and lets drive a lit­tle, not daring to bear up full against it: all to gain time, and redeem him­self by such care, and conduct, out of so sad and angry a season; like industry would the Apostle have us use, to ward off the blows, which the not-so-favoura­ble disposition of those without towards us, doth menace: he would have us, not take all our liberty with them; but manage our words and actions pru­dently, accommodating our selves the most we may, unto their temper, and a­voiding all that is apt to provoke them; giving them no occasion to enter­prise upon us: that if it be possible, we may by such holy and advised con­duct, gain time, and eschew an ill encounter, and redeem our selves from the troubles and disorders it threatens us withal. It's a reason of the command he gave us, to walk wisely towards them that are without. For besides the in­terest of the glory of GOD, and of the edification of men, which calls for this endeavour at our hands, as hath been said, our own good, our safety, and preservation doth also necessarily oblige us thereunto; it being evidently im­possible for us to subsist, in the estate we most times are, if we do not with a great deal of heedfulness, and prudence, put by, and lenifie the ill affections of those among whom we live, and upon whom, in an humane way, our lives and liberties depend.

But after this general exhortation, the Apostle makes us another, for the go­vernment of our speech in particular, which we must now explain with all the brevity we may. Let your speech (saith he) be alwaies steep'd in salt with grace, that you may know how ye ought to answer every one. I must needs say, that this is requisite in all the discourses of the faithful, whomsoever they speak to: and that their mouth ought to be a treasury of benediction, out of which should issue not a word, but that is holy, and full of grace, and good (as the Apostle says elsewhere) to the use of edifying; that is, proper to edifie them that hear it. But as in the precedent verse; though wisdome be necessary in all the parts of our carriage, yet he gave it us in charge parti­cularly, in reference to our commerce with such as are without. I count, that in like manner here, pursuing the same subject, he doth appropriate those cha­racters, which ought to appear generally in all the words of our mouths, to that discourse, and converse in particular, which we have with persons without. Besides the continuation of his discourse, which there's little likelyhood he should here suddenly break off without reason; his adding that of answering every one, &c. confirms me further in this opinion; those words evidently re­ferring to the answers we are to make to those without, when they interro­gate, or question us about our religion; as appears by St. Peter's making use of wel-nigh the same words in the same subject, Be ready alwaies (saith he) to answer every man that asks you a reason of the hope that is in you, 1 Pet. 3.15. with meek­ness, and reverence. Now truly the Apostle had good reason to take the pains himself, to form our speech on such occasions; namely, when we are to enter­tain those without, about our sentiments in matter of religion. For certain­ly, this is the tenderest part of all our converse with men; and that which would be managed with greatest exactness. It is a very slippery passage, and [Page 152]the events frequently are of great importance, and have long and considerable consequences for good, and for evil, according to mens different carriage in it. And if there be any case, in which the tongue hath any reason to vant of great matters, Jam. 3.6. as St. James saith, without doubt it is in this; an answer here, as it is qualified, being capable of amending, or empairing the condition of an whole Christian people: a sage and moderate discourse having sometimes aver­ted, or stayd the persecution of the Church, and appeased the rage of its ene­mies: whereas on the other hand, a speech, though for substance true, yet be­ing indiscreet, and ill-placed, hath often inflamed the hatred of the mighty, and troubled the Church's peace, and caused a thousand disorders and deva­stations. The Apostle then would have us, on this occasion, (that is, when we speak with those without) more than on any other, govern our lips with so much judgement, that there may not a word break out, but what is sea­soned as it ought to be. Let your speech (saith he) be alwaies with grace, sea­soned with salt.

He presupposeth in the first place, and precedently to other things, that it have its principal vertue, to wit, truth, which is the soul of it; according to that general rule he elsewhere gives us, Eph. 4.25. to speak truth, every one with our neigh­bour. But in conjunction herewith, his intention is, that our speech have these two further qualities; first, that it be with grace; and secondly, that it be seasoned with salt. The grace he requires in it, is not that which is given to a discourse by the ornaments of Rhetorick, which respecteth only the plea­sing of the ear, and consisteth in a choice of elegant words, and in a sweet and grateful composition. The grace a Christian ought to seek for, and have in his speech, is, so to utter truth, as it offend not the hearer; that it express our minds without exulcerating his; that it have neither gall, nor venome, nor virulency; that it be simple, humble, and modest; without revi­ling, without scoffing, and other such stings as may inflame those whom we speak to. The other particular he addeth, namely, that it be well salted, that is, prepared, and as it were seasoned with an exquisite prudence, does referr to the same thing for substance; For as salt doth desiccate meats, and eat out the moisture and putrid humour of them, leaving a sharpness in them pleasing to the taste: so this Christian prudence, which he would have all our speech imbued with, works out of it all that it might have in it superfluous, and noxious; and tempers it in such sort, that the sorce and vigour which it leaves it, pleaseth the spirit, and enters gratefully into it. The masters of common Rhetorick would too, that there be salt in their Scholars speeches. But it is not that which must season a Christian's deliveries. By this salt which they make such account of, they mean certain pleasantnesses that border upon raillery and jesting. Expressions that are quick, but offend not; and touch the Spi­rit, but do not gall it. We for our part do pass by this artifice, and draw the salt wherewith our speeches are to be impregnated from a quite other vein; even an holy Christian prudence, which avoids all that may displease, or scan­dalize our neighbour, and chooseth what is proper to edifie him, so seasoning discourse, that nothing unsavoury, or insignificant be uttered, which might disgust him at our persons, or our religion. This salt cleanseth our talk; first of all discourses, that are either noxious and dangerous, as those that lead to viciousness; or vain, and fruitless; and secondly, of all that may offend those we talk with, and alienate them from our religion. For this end, that know­ledge is necessary, which the Apostle speaks of in the following clause: that you may know (saith he) how ye ought to answer every one. It's clear, that this grace of speech seasoned with salt, doth not teach us how we ought to answer every one; but on the contrary, this science or knowledge, when we have it, seasoneth our speech with its necessary grace. So that, whereas the Apostle saith, that ye may know it; it must be understood of the event, and success, as if he had said, let your speech be with grace, and seasoned with salt, so as it may appear, you know how to answer every one. Or the word know, which he useth in the original, must be taken for as knowing, and as judging, and discerning how we ought to answer every man.

First, his calling our discourses an answering, does intimate, that we should not cast our selves upon such kind of conferences inconsiderately; nor enter on them, but with judgement, and advisednesse, being called to it, either by some one's demand, or by the voice of such a necessary occasion as obligeth us to speak. Then again he shews us, that we ought to diversifie our speech, according to the difference of persons; and in this it is, that that discerning of persons, which we touched at afore, must do us service. There are those to be met with, whom it would be best not to speak to at all. The dispositions of some may suffer a firm and free discourse. The temper of others requireth a more soft and tender treatment. As you see, that meats for several bodies must be diversly prepared, according to their different constitution: so we should di­versly season our speech; according to the diversity of spirits.

Such, Dear Brethren, is the holy and wholsome lesson that the Apostle gives us in this place. Practice we it diligently, and regulate by it our speech, and deportment, in all the commerce we have with those without. Hide we not our sentiments in religion from them; but explain our selves to them in such a manner, as may be proper both for their edification, and our own satety. First, let us never speak of them but in season, and when occasion offers its self for it; do it with that gravity and decency that's due unto so high, and so important a subject. Next, let us take out of our speech, all the stings that might incense those that hear us. Let not it have in it any thing reproach­ful, or offensive; any thing that scenteth of hatred, or contempt. Let it be sweet, and full of affection, and respect. Let it bear the image of a well-disposed, and a truly charitable soul, and breath nothing but the good, and the edification of our neighbour. And as for truths themselves; let it discover, and with full liberty expose such as are grateful to our adversaries; as thanks be to GOD, there are many; in particular, I make bold to say, all those that are principal, and essential in religion, about which they make no contest with us. As for others, which consist in a rejection of their errors, and consequent­ly cannot but be odious to them, we must deliver our selves about them with much discretion; meekly shewing them the reasons of our sentiments, that they may see it is not out of wilfulnesse that we depart from their belief, but by the constraint of necessary reason. Let us forbear atrocious and opprobrious terms; and keep a just medium between flattery, and unworthy complacenci­ousness, which covers in silence, or disguiseth the malady on one hand; and indiscreet, and furious zeal, which angers, and invenomes it instead of healing it on the other. Error is a sore that must be neither neglected, nor roughly handled: it must be touch'd, but tenderly, and in such a manner, as if possible, we do not in our medling with it, put the Patient to pain.

See how St. Paul took such a case in hand. He was at Athens, a City full of so much impiety and idolatry, as cut him to the heart. And having disco­vered the offence he took at it; when they had brought him forth, and asked him, what then his doctrine was, he doth not tell them, that they were ido­latrous, and impious, and bruitish, to worship wood and stone: though all this was very true. But the prudent Minister of GOD, saw well, that if he had proposed this truth so crudely to them, he should have lost himself, and not at all have edified them. What does he then? He gives them at first some praise, acknowledging that they were extreme devoutly given. Thereupon he tells them of that unknown GOD, to whom they had consecrated an altar: and thence, dexterously takes occasion to preach the true GOD to them; in­sinuating the truth so skilfully to them, that to hear him speak, one would think he had not brought it from abroad, but found it there among them. This truly was, speech seasoned with the salt of grace. Let us imitate, I beseech you, Brethren, this rich example of prudence, and modesty, rather than the erup­tions, and indiscretions of zeal without knowledge; which serve only to irritate those that are without, and draw the bad effects of their aversion and hatred upon those that are within. But let us have yet more care to order our waies than our words. We cannot usher in our discourses with a better, or more [Page 154]perswasive preface, than a good, and holy life; if we walk wisely with them that are without, (as the Apostle gives us in charge) if we eschew not only evil actions, but those also that have the appearance of such, and are reputed of men to be such; if we shew them nothing but piety, honesty, humility, charity, meekness, and sincerity; if we affectionately seek, and embrace occasi­ons to oblige them, and do them service; if we patiently bear the offences they do us, and revenge not our selves, but by offices of beneficence. This conduct, if we follow it, will mitigate some of them, and entirely gain others. It will invite the King our Soveraign Lord, and His Ministers, to continue, and more and more confirm to us, that sweet and precious liberty of conscience, which having been given us in this great Estate, by the clemency and wisdome of his Fathers, hath been hitherto conserved to us by his Grace. In fine, this con­duct will render our doctrine honourable in all things, and make the Name of the LORD JESUS, whom we serve, to be glorified: and being acceptable to Him, will draw down His benediction upon us; and after the first-fruits of His bounty, which He will make us taste of in this life, introduce us one day, to the full, and eternal possession of His immortal glory. Amen.

THE FORTY EIGHTH SERMON ON COLOSSIANS,

DEAR Brethren; The infinite wisdom of GOD is very clearly ma­nifested in His works, not only by the admirable disposition of the parts, whereof they are composed, and the exquisite order, in which He hath ranked them together; but also in that there is not any thing about them, without its utility. View me the world, this vast and first master-piece of His hand; Consider me the Scripture His other work, the second, and more excellent discovery of His will and nature. You shall not observe ought in either of them but is of use, both for the compleating of the whole, and for the benefit and edification, and consolation of men. I acknow­ledge, that among the parts of these two composures of GOD, there are some more useful, and more necessary than others; some, in which His wisdom and goodness do shine bright, and beam forth an abundant light; others, in which, they are but [Page 156]dimly to be seen. However, there is not any, though little and dusky in appear­ance, but hath its usefulness. It concerns us therefore, not to despise one of them, but heedfully remark whatever of worth the Creator hath put in them all, that so we may, both give Him the glory of it, and by it benefit our selves. I desire, the truth is, we should insist most upon those, in which the wonders of this great Authors hand is most resplendent; yet so, as we neglect not the rest, when by His providence we meet with them.

In conformity to this order, having hitherto considered the divine instructions, both concerning faith and manners, which this Epistle of the Apostle to the Colossians do's contain; we now present you the later part of it, wherein this holy man recommendeth certain particular persons, & saluteth others, both in his own name, and in the name of some of his friends, and collegues in the Gospel of JESUS CHRIST. Disdain not, Dear Brethren, this conclusion of the Apostle's divine letter, nor do ye imagine, that it can yield you no profit, because it is not so luminous, and quitting the rich, and weighty subjects, we have entertained you with, do's speak of particular per­sons only. Though it had nothing at all in it, but the names of some faithful men, yet would it merit consideration. For if we take pleasure in hearing, and learning the names of the Captains, the Officers, and the Ministers of our ancient Kings, and even of strange Princes, who have been any thing great, and illustrious in their times, as an Alexander, a Caesar, or such others; how much more passion should we have for those, that had their share in the fortune, and atchievments of St. Paul, and held some rank with him in the house and service of CHRIST, our supream and eternal Monarch? For I affirm, and every reasonable person, that shall seriously consider the thing, will accord with me, that the exploits of St. Paul and his associates, under the Name and Ensign of JESUS CHRIST, are much greater, and more admirable, than all the lofty deeds of the most renowned Conquerors. So that if the grandeur of a matter do give us the curiosity to inform our selves of the names, and qualities of those that intervened in it, this alone ought to be no little satisfaction to us; even that we find, in this passage of St. Paul's Epistle, the names of seven or eight of these the LORD's generous warriers, who coming out of divers quarters to rank them­selves on each side of our great Apostle, combated the enemy at Rome, (that is, in his strongest Hold,) and there, maugre all his fury, planted the Empire, and the Tro­phies of their Master.

But beside the just and lawful contentment, that such a knowledge may give us, this passage will also afford us divers other very useful instructions; the Spirit that guided this sacred writer, promoting not a word, but is full of wisdom, And this reverent opinion we ought to have of all things contained in the book of GOD. For as when in the shop of an intelligent and able Herbalift, you see dry and wither'd sim­ples, that have neither smell, nor tast, nor colour, you believe however, that they have some secret vertue, which lies hidden under that poor and unpromising appear­ance; presuming, that they would not else have been ever laid up in such a place. So when in the holy Scriptures, you meet with some passage or other, that at first seems little worthy of consideration; casting (if I may so speak) no smell, shewing no co­lour, to affect or excite our perceptive faculty; make account that under this so un­attractive an outside, there is undoubtedly some spiritual utility contained; for that JESUS, the sovereign Physician of souls, hath laid up nothing in this divine shop of his, which is superfluous, or without use. You will by experience find it true, if you take the pains to examine attentively, and (as our Saviour speaks) to sound this text of the Apostles, which containing only some recommendations and salutations, which are little considerable in appearance, will nevertheless afford you divers instru­ctions, very useful for the edification of your souls.

Now to ease you in this meditation, we will employ the present hour (by the will of GOD) in discovering to you some of the remarkablest among them. And that we may proceed in it with some order, we wil handle the two parts of this text distinctly, the one after the other. In the first, which comprehends the first three verses, the Apostle recommends to the Colossians, two considerable persons, whom he sent unto them, namely Tychicus and Onesimus. In the second, which extends through all the rest of the Text as far as the twelfth verse of the chapter, he presents them the salu­tations [Page 157]of certain faithful servants of GOD that then sojourned at Rome, & were near him. Upon the first of these two general heads, there instantly offers its self to our observation, the zeal and affection of this holy man for his Master's flock, and withall, his wisdom and spiritual prudence. He was prisoner at Rome, in the chains of Nero, uncertain of the issue of his captivity; persecuted by the Jews, hated of the Heathen, and for a surcharge of affliction, turmoiled by the malevolence and cruel designs of some, that called themselves Christians. One would think, that in so great and so confus'd, and terrible a combate, he should have minded himself only; and that he were in an estate to receive the succours of other faithful men, but not give them his. Not a man of us, but finding himself in a like danger, would conceive himself dis­pens'd with for taking to heart the necessities of others, and believe he had just cause to gather up, and fix all his cares on his own need. But this holy Minister of GOD, to whom a most ardent charity did render the interests of his Master's sheep much more sensible than his own, makes a quite different judgment in the case. Nei­ther his irons, nor his prison, neither the fury of the Jews, nor the cruelty of the hea­then, nor the inhumanity of false brethren, nor death, nor the sword, that hung con­tinually over his head, are able to put one moment out of his heart, 2 Cor. 11.28. that care of the Churches which held him, as he very truly saith elsewhere, incessantly besieg'd from day to day, knowing then the trouble the Colossians were in for him, and the at­tempts that false teachers made upon their saith, he contents not himself with writing this divine letter to them; that is, with sending them in this paper a living and a­bundant source of consolation, and of succour against the horror of persecutions, and the impostures of seducers; he dispatcheth also two messengers unto them, to inform them exactly of all the particularities of his imprisonment, to tell them by word of mouth divers things which could not be written; and to discourse upon, and explain those, which the brevity of a letter had not permitted him to enlarge. For that such was the cause of his sending them, himself doth expresly declare. They shall adver­tise you (saith he) of all affairs here; and speaking of Tychicus, one of them. He shall let you know (saith he) all mine estate. For to this end have I expresly sent him unto you. In the following words again, he intimates another reason, that he might know (saith he) your state. True it is, that there are some manuscript Greek copies that read a little otherwise, namely, that ye might know our state. [And verily it is thus the Apostle speaks of his sending the same Tychicus to the Ephesians. I have sent him to you ex­presly (saith he) for this end that ye might know our state.] But it imports not much which of these two ways we read the Apostles words. For there is fair probability, that as the Colossians were in pain for him, so he was likewise in pain for them; both because of the persecutions, which the faithful were then everywhere subject to, and also for the trouble, which he understood that Church received from some false teach­ers; so that to satisfie this common and reciprocal desire, which the Colossians, and he had to receive certain and exact news of one another, he sent Tychicus to them, who might inform them of his, and understand theirs, to impart the same to him.

He adjoyneth the last and principal end in of sending Tychicus, that (saith he) he might comfort your hearts. For it was certainly the consolation of these faithful peo­ple, that the Apostle sought. But (you will say) what consolation could the report of St. Paul's affairs afford the Colossians, since Tychicus left him in prison at Rome, that is, in the mouth of the Lyon, as himself speaks in another place? Dear Bre­thren, it is true, the Apostle did abide still in that sad estate for that time, and it's true, this was it the Colossians were in pain for. But yet these two messengers had many things to say unto them, that were proper to mitigate their trouble, and to ease their pain; first, that the Apostle was still alive, safe and sound, as Daniel other­while, in the den of Lyons; nay, that he was not without hope of being set at liberty. Then again, and which is the principal, that is faith and piety, were so far from being weaken'd by this rude tentation, that they were become more firm and lively then ever, shining in this tryal, as fine gold in the furnace; that instead of being afflicted at it himself, he comforted others; the spirit of GOD continually maintaining Chri­stian joy and peace in his heart and this tribulation, and conserving the same, fresh and full, as otherwhile the bush of Moses in the midst of the fire. And lastly, that if [Page 158]his body was bound, yet the Gospel was not so, the Apostle with an high and invin­cible courage, frankly preaching in his irons, and changing by a Divine miraculous­ness, his prison into a School of JESUS CHRIST; opening too, by the efficacy of his example, the mouths of many brethren to preach the word boldly without fear; his whole affliction serving by the providence of GOD, to a much greater advance­ment of the Gospel, Phil. 1.12. as himself saith elsewhere. This relation, as you see, was very proper to consolate the hearts of the Colossians; not to speak of the knowledge and capacity of Tychicus in the things of the Kingdom of Heaven; which furnished him abundantly, wherewith to do these faithful people this good office, in representing to them the doctrine and the promises of our LORD and Saviour; the necessity and utility of the cross; 2 Cor. 4.17. the life and the crowns to which it leadeth us; and that eternal weight of an excellent glory, which this light and transient affliction worketh for us; and the like intimations, of which the whole Gospel is full. For you may not imagine that this Tychicus, and this Onesimus, whom he sent them, were simple messengers, that had no other ability, then to make faithful report of what they had seen and heard of St Paul's affairs. They were two excellent persons, endowed with great gifts of GOD, and well instructed in the knowledge of him; yea, as it is certain of the one, and very probable of the other, called to the holy ministry. And it further heighthens the Apostles charitable affection towards the Colossians, that he would de­prive himself for their consolation of the presence and assistance of two such persons, at a time, when they were so sweet and so necessary to him.

But his prudence appears no less in this choice, then his affection and goodness. First, more generally, in that he employ'd about this affair, persons proper for the end, for which he sent them. And secondly, in particular, that one of the two whom he chose, to wit, Onesimus, beside other qualities he had, was a Colossian, and therefore a person that should have the more credit with them, as their own countryman. It is true, that Epaphras, of whom he will afterward speak, had the same quality. But it seems that a particular consideration withheld the Apostle from employing him in this commission. Even that he had already exercis'd the holy Ministry among the Colossians, and preached that very Evangelical doctrine to them, which was now trou­bled by false teachers as we understand by the first Chapter of this Epistle. He then be­ing interessed, and as it were a party in the quarrel, the Apostle do's very prudently, in employing other persons, namely Tychicus and Onesimus, that so their faith and do­ctrine appearing conform to Epaphras's, the Colossians might the more easily perceive that his was not particularly his own, but in truth the LORD CHRIST's and his Apostles; and that, as the Scripture faith, in the mouth of these two or three wit­nesses, the word might be established.

But the Apostle, to give them credit with the Colossians, and render their Ministry fruitful to them, advertiseth them of the good and recommendable qualities each of them. As for Tychicus, he calleth him his beloved Brother, and a faithful Minister, and Fellow-servant in the LORD; titles, as you see very honourable. He qualifies him after the same manner, in the Epistle to the Ephesians; to whom he employ'd him in the very same sort as he doth here to the Colossians. Whence it appears, that this holy man was one of those extraordinary Ministers, which the Scripture of the New Testament do's particularly stile Evangelists. These were as aids to the Apostles; assisted them, followed them, and were diversly employed by them according to the necessities of the Church, sometime in one place, sometime in another, without being fixed to any particular flock, as ordinary Pastors are, and making no longer stay any where, then the Apostles orders did require. Such a one, for instance, was Titus, whom St. Paul left in Crete to finis the erection of the Church, Tit. 1.5. and afterward sent into Dalmatia to preach the Gospel there. 2 Tim. 4.10. Such a one again was Timothy and Cres­cens, and many others. And truly the charge the Apostles had, being of such a vast extent, as to embrace the whole universe, it is evident, that it did of necessity require they should be assisted by such Helpers and inferiour Ministers, who might be em­ployed in such places, as they themselves could not go to, or tarry in.

Our adversaries, to give you this intimation by the way, do commit an errour in this matter, when they apply to Bishops, what they read in the New Testament of this sort of Ministers. For it's true indeed, that the Evangelists were superior unto [Page 159]the common and ordinary Pastors of each Church, and held the next place to the Apostles, whose Lieutenants in a manner they were. But it's false, that any such Ministers were, or were to be in the Church after the Apostles decease. Their Mi­nistry was extraordinary, and subsisted no longer then the Apostleship did, for which properly it was instituted. And hence it plainly appears, that the Bishops of the Ro­man communion can by no means pass for Ministers of this order; since they have each of them their Title or Diocess, to which they are fastned, and have no power to exercise their Ministry elsewhere, whereas the Evangelists had no flock that was pro­perly and particularly assigned them; but were as general intendants, who by the Apostles order, and according to the necessities of Churches, did transport themselves, sometime to one, and sometime to another; unto countries and people very far asun­der; as you see by the example of Titus, who having been employ'd in ordering the Churches of Crete, when that was done, came back to St. Paul; whence he was, a long time after, sent into Dalmatia, a countrey (as all know) very far distant from the Isle of Candie. Tychicus then was a Minister of this rank, abiding near St. Paul's person, to receive and execute his orders, as you see, both by the passage in hand, which shews us, that he sent him to the Colossians to edifie and comfort them; 2 Tim. 4.10. Eph. 6.22. and by the Epistle to Timothy, and the Epistle to the Ephesians themselves, where we read, that he sent him to Ephesus upon a like design; and by the Epistle to Titus, Tit. 3.12. whom he directs to dispatch Tychicus. And it should seem, he was consecrated parti­cularly to this Ministry, when he was named among those that were to accompany St. Paul, in the voyage he made out of Greece into Asia through Macedonia, Acts 20.6. about the fifty third year of our LORD, (that is, three, or four years before the date of the Epistle to the Colossians.

The praises which the Apostle here gives him, do's shew us, with what zeal, with what care and courage he acquitted himself in this sacred ministration. For he calls him, first, his beloved brother; declaring thereby, both his Christianity, (for the faithful, you know, did all call one another, brethren) and the particular affection he bore him, loving and tendring him, as an excellent person, and one endowed with very amiable parts. He stiles him, in the second place, a faithful Minister. The latter of which words signifieth his office. He was not simply a Christian; he was a Minister in the House of GOD, that is, an Evangelist, as we have shewed you. The other expresseth his carriage, and good conscience in the discharge of his office. For how holy and divine soever it be, it cannot avoid, the falling sometimes into ill hands, and the adorning profane or negligent men, who do ill acquit themselves in it, and dishonour it by the foul blots of their life or their doctrine. The Apostle bears witness for Tychicus, that he is none of that unblest number, terming him not only a Minister, but a faithful Minister: a commendation, that compriseth the whole perfection of a true Minister; according to that, which the same Apostle teacheth us elsewhere. Let a man so account of us (saith he) as Ministers of CHRIST, 1 Cor. 4.1, 2. and tew­ards of the Misteries of GOD. Moreover it is required in stewards, that each of them be found faithful. He that is faithful, doth acquit himself in the Ministry com­mitted to him, trustily according to the will and order of CHRIST, of whom he receiv'd it; which as you see, compriseth all the parts and perfections thereof.

But here, as we proceed, it will not be impertinent to repel, with the Authority of this phrase of the Apostles, as with a firm and fair buckler, an accusation drawn up by those of Rome, who reproach us, that we give Pastors a new name, and such a one as is unused in the language of the Church, while we commonly call them Mini­sters, a name, as they pretend, pertaining only to Deacons, who are Ministers, as e­very one knows, of an order inferiour to that of Pastors. Dear Brethren, would to GOD that in the disputes we have with those of Rome, question were but of words! It would be easie for us to accomodate our selves to their language; nor should we make any scruple to call the Pastors of the Church, as they do, by the names of Priests and Bishops, which we confess all the Ancients, and even the holy Apostles have used in this sense. It's the abuse and corruption of things, which hath caused us to quit these words; and seeing that the common speech of people had appropria­ted them unto new offices, and such as were unknown to the Apostles, meaning by the word Priest, a Sacrificer; and by that of Bishop, a Pontifor superior of Sacrifi­cers, [Page 160]we have left these names to them, with the things they signifie among 'em, as things utterly contrary to the institution of GOD: and that our Pastors might not be confounded with theirs, as if we held them for Sacrificers, and Pontiffs; in­stead of the names of Priest and Bishop, which the abuse of publick speech hath cor­rupted, and swayed to this sense, we have called them Ministers, a name, as every one sees, very modest, and most sutable to their Office, which as to the whole of it, is nothing but a Ministery; and though, I acknowledg, that this word, in Greek the very word Deacon, is often used to signifie their order, who have care of the Chur­ches poor; yet this passage of the Apostle plainly shews us, that it is not so peculi­arly annexed to the Diaconat, but that it may be employed to signifie Pastors them­selves: For its precisely the term he makes to serve him here, for the expressing of that quality of Pastor, or Evangelist, which Tichycus had, when he affirms him to be a faithful Minister: not to alledg at present, that he useth the same word very fre­quently otherwhere, to signifie not only the Office of Preachers, but the Apostleship it self, 1 Cor. 3.5. 2 Cor. 3.6. & 11.23. the highest of all Ecclesiastick charges; as when he saith, Who then is Paul, and who is Apollos, but Ministers by whom you believed: and elsewhere he stileth them, Ministers of the New Testament, and Ministers of CHRIST.

But I return to Tychicus, of whom the Apostle saith in the third place, that he is his fellow-servant in the LORD. Not, that he was an Apostle, as Paul himself: but since himself in his Apostleship, and Tychicus in his ministery as an Evangelist, served one and the same LORD, and were of the same Master's house, referring all the dischargements of their, though different offices, to His glory, and the good of His houshold, as their common end, and labouring, though with unequal authority, in the same work, to wit, preaching of the Gospel, and administration of the Sa­craments, it is evident, that in this respect, Tychieus was fellow-servant with this great Apostle. His acknowledging him here so to be, was a direct means to gain him full credit with the Colossians: For if they did honour the Apostle, how could they despise a person whom he owneth for his beloved Brother, for a faithful Mini­ster of the Gospel, and his fellow-servant? Now by his thus honouring of Tychicus, you may see how far from this Apostolical meeknesse and modesty some are, who boasting themselves to be their successors, do tread other Ministers of the Church un­der their feet, and so little think them their associates, or treat them according to that quality, that they look on them as their vassals; giving out themselves to be their Princes, their Kings, and Lords; and advancing themselves at an almost infi­nite heighth, not only above each of them a-part, but even the whole assembly of them in a general Council: nay, above the whole sacred body of JESUS CHRIST it self; that is, entirely all the Church, which they affirm to be born their subject, and do entitle themselves Monarchs of, not forbearing to put even greatest Princes and Emperors under the yoke of their domination, and to exact of them, as a mark of lowest servitude, the kissing of their feet.

But this holy and admirable humility of the Apostle appears further still, in his speaking, as he does of Onesimus, whom he sent with Tychicus unto the Colossians. He is (saith he) our faithful Brother, &c. For who, think you, was this Onesimus, to whom he does so much honour, as to call him his faithful, and beloved brother? Dear Brethren, it was a poor fugitive bond-servant, that is, a person of the meanest and most despicable condition of any at that time; as St. Paul himself gives us to understand, in the Epistle which he wrote in favour of this at-length-happy fugitive, unto Philemon the Colossian his Master; where he plainly intimates, that this poor man, stealing from his Master's house, had fled into Italy, and got to the City of Rome for safety. But oh the admirable providence of GOD, who knoweth how to carry on the salvation of His elect, by waies that we cannot comprehend! the Apo­stle hapning to be prisoner there, and Onesimus led by his curiosity, or some other such occasion, having heard him, was so affected at his preaching, as that of a Pagan, he became a Christian; of a servant of Philemon, a free-man of JESUS CHRIST; and instead of that temporal impunity for the crime committed against his Master, which he fought at Rome, he there found the eternal remission of his sins, and the salvation of his soul. This is that which St. Paul elsewhere means, when he saith, that he begat him in his bonds. Phil. 10. Now the Apostle having shewed him the fault he [Page 161]had committed in deserting his Master, he resolves to return home to him, and vo­luntarily render up himself unto his yoke again. And that Philemon might pardon his offence, he makes him the bearer of a letter, which he writes him on this subject; a letter so full of all the expressest testimonies of a tender and ardent affection, which may be given, as does sufficiently prove, he did in truth account him, as he here terms him, his beloved Brother.

But some of the ancient Writers of the Church do further intimate, that Onesimus profited so well in the knowledge of GOD, and in piety, as notwithstanding the meanness of his condition after the flesh, he was advanced to the sacred ministery of the Gospel, and executed it in the Church of Ephesus. And truly, the employ­ment the Apostle gives him here, in reference to this whole Church, and the compa­ny of Tychicus, whom he associates him with, and the honourable title he gives him, stiling him, not only his beloved brother (which every Christian is capable of) but moreover faithful, seems to shew, that he had some office; upon the ac­count whereof, for his conscionable acquitting himself in it, this testimonial of faith­fulness is given him. And herein, I conceive, the Apostle doth also make a secret opposition, between the good conscience with which he demeaned himself in this employment, and the unfaithfulness he had afore-time shewed to his Master, during the time of his ignorance; if he hath been otherwhile unfaithful, saith he, he is now faithful; after well-nigh the same manner, as the Apostle elsewhere, alluding to the word Onesimus, which was his name, and in Greek signifies profitable, says of him to Philemon his Master, He was in time past to thee unprofitable; Philem. 11. but now profita­ble to thee, and to me. This is that, Dear Brethren, which the first part of the Text doth contain.

Come we now to the second; In it, the Apostle presents to the Colossians, the sa­lutations of three faithful persons, all the three joyntly Ministers of the Gospel, and by nation Jews, who were then at Rome, to serve, and assist, and refresh him in his imprisonment; Aristarchus (saith he) saluteth you, and so the rest in order. Whence we may observe, first in general, what was the zeal, and what the charity of those primitive Christians; that the hatred and rage of the World was not able to keep them from rendring their devoirs and services to the Confessors and Martyrs of JESUS CHRIST, even in Prisons; nor from hastning to them out of places ever so far off, to succour and comfort them: it being evident, that of the eight persons men­tioned here, and in the following Text, some came from Greece, others from Asia, and some again from Syria, and Palestine; that is, many hundred leagues, to visit and serve St. Paul. And by these Salutations, which for their part they send the Colossi­ans, you see how these holy and charitable souls were affectionate to flocks, as well as Pastors, and those that were absent, as well as them that were present. In fine, the Apostles vouchsafing to be as their Secretary on such an occasion, shews us, that he approves these offices of civility, that is, salutations of such as are present, and by Letter, of such as are absent. In truth, a Christian, whose Charity, and unfeigned cordial love of men, is the principal vertue, and as it were the soul, and one of the prime principles of his life, ought to acquit himself sedulously in all due offices of hu­manity; and if there be, in the deportments of other men, any thing humane, and praise-worthy, he should practice it, and sanctifie it to his LORDS use.

As for these three persons in particular, the Apostle gives each of them his Elogi­um. The first is Aristarchus, a native of Thessalonica in Macedonia, Act. 19.20. & 27.19, 20, 27. a person noted in the History of the Acts, where you see him all along inseparably fastened to S. Paul; a companion in his travels and in his tryals, running the danger of his life with him, in the sedition at Ephesus: at his departure thence, following him into Greece, into Macedonia, into Asia, and Judea; and at last, embarking with him, when he was carried Prisoner to Rome. For this cause the holy Apostle, in acknowledgment of so admirable a zeal, makes him a sharer with him in his Crown, terming him a Cap­tive, or Prisoner with him: inasmuch as though those unjust Judges had not con­demned him, yet he took as great a part in the Captivity of St. Paul, as if sentence had been given against his own person.

The second is Mark, whom he signalizeth by the honour he had to be Barnabas his cousin german, one of the most excellent Disciples of our LORD, and that laboured [Page 162]in his work with greatest zeal and fervour, as you see in the History of the Acts, and some of the Ancients have even attributed to him the divine Epistle to the Hebrews. The glory of this holy man being very great in all the Church of GOD, the Apostle conceiv'd it a sufficient recommendation of Mark, to say he was his Sisters Son. He addeth only, concerning whom you have received order. I am much of their mind, who understand these words, of some letter that Barnabas had wrote them in re­commendation of him. And thereunto the Apostle adjoyns his own counsel to them, Acts 15.39. saying, if he come unto you, receive him. Some conceive that he thus writes, because of that ill understanding that sometime hapned between him and Barnabas on the occasion of Mark; to shew now, that there was no relique of it in his heart. However that be, 'tis certain, as we read in the Acts, that Mark bewray'd a little weakness at the beginning, Acts 13.13. quitting Paul and Barnabas in Pamphilia without any reason, amid their conquests. But afterward, the Grace of GOD so mightily streng­thened him: and so eminently employed him in converting of Nations, that be­side the memory of it, which remains in all the monuments of antiquity; he hath also drawn from the pen of St. Paul, two or three very honourable testimonies; this here for one, Phil. 24. and another like it, in the Epistle to Philemon, where he mentions him among his fellow-workers; and the most advantageous of all in the second to Timothy; 2 Tim. 4.11. Take Mark (saith he) and bring him with thee, for he is profitable to me for the Ministry.

The third of those, whom the Apostle mentions here, is Jesus, called Justus. 'Tis probable, that his true name was Jesus, and that Justus was but the name which the Latines and Greeks gave him, calling him Justus instead of Jesus; it being usu­al with them to alter foreign names in that manner, when they pronounc'd them in their own dialects. We have, of this servant of GOD, no other memorial at all. For though some conceive that it's the same Justus, of whom speech is in the 18th. Chap. of the Acts, unto whose house St. Paul retir'd at Corinth, when he saw the Jews resist his preaching; yet this seems not possible, because this man was by ex­traction a Gentile, and uncircumcised, though he had some knowledge, and fear of GOD, as appears by St. Luke's terming him a religious man, or one that worship­ped GOD; a character he ordinarily gives to persons of this condition; as to Cornelius the Centurion, and divers others; whereas that Justus, who is in question here, was indeed a Jew, and circumcised, as St. Paul sheweth, adding immediately, of him, and the two other afore-named, who are of the circumcision; and he praiseth them all three in commune, saying, that they alone, (to wit, of their Nati­on,) were his fellow-workers unto the kingdom of GOD, and protesteth, that they were a consolation to him. A great and an illustrious testimonial given them; that they laboured with him in preaching the Gospel, for the advancement of the kingdom of GOD, that is to say, for the edifying of the Church, which the Scrip­ture ordinarily calls the kingdom of Heaven, and in the same sense, the kingdom of GOD. Now this is that that the Apostle says of these three servants of the LORD.

It remains for a conclusion, that we intimate unto you briefly, what edification you ought to draw from those particulars which we have noted in the Apostles pre­sent Text. And first, by the pain the Col [...]ssians were in for St. Paul, and by the care St. Paul takes for their consolation, you may see the ardent and cordial affection which the flocks, and Ministers of CHRIST should have for one another. Make your profit of it, ye the LORD's sheep, and tenderly compassionate the labours, and the sufferings of your Pastors. Ye Pastors do likewise, and prefer before all interests of your own, the edification, and consolation of those sheep whom the great Shep­heard hath redeemed with his blood. Then again, the love which these five faithful men here mentioned did bear unto St. Paul, they keeping ever neer him, and cheer­fully and constantly obeying his orders, shews us, with what fervour we should serve such as suffer for the Gospel: and with what zeal we should inseparably adhere to the Apostles of JESUS CHRIST, the Teachers, and Founders of the Church. For though their persons be no longer here below, yet their doctrine is, and will remain here to the end; and in this respect they are still in their sacred writings, sitting as it were on twelve thrones, thence judging all the Israel of GOD.

Moreover, the Apostle's praising all the persons, he here speaks of, so liberally as he doth, may inform us with what candor we should acknowledge the graces, which GOD hath imparted to our brethren; diffusing the sweet savour of their good name through the Church, and honouring their zeal, and their fidelity with our te­stimonials, to their comfort, and the edification of their neighbours. Far from us be envy, and malignity, and pride, passions of a base alloy, and unworthy of a truly no­ble Christian disposition. Let not the graces and dignity of Paul induce him to despise Onesimus; I mean, let not the advantages of such as are greatest, cause them to disdain the least.

But consider we particularly the examples of each of those five faithful men, and imitate them. For it's to this end that the holy Apostle hath proposed them, and thought meet to consecrate the memory of them in his divine and immortal Epistles: not that he might oblige us to dedicate festivals to them, or render them religious worship, or invocate them as our Mediators; away with such a thought; (for all this appertaineth to GOD only.) The true honour we owe them, is to serve GOD after their example; and conform our lives to theirs, and draw the pourtraict of their high and holy vertues, on our dispositions and our actions. Imitate we the fidelity of Tychicus; the repentance and faith of Onesimus; the courage and the pa­tience of Aristarchus; the laboriousness of Marcus, and of Justus in the matters of the Kingdom of GOD. Let not meanness of birth, or of condition; let not the greatness of sins discourage any. JESUS CHRIST rejecteth neither the poor, nor the peccant that come to him with faith; witness Onesimus, who though a bond­man, and fugitive, yet so effaced all this ignominy, that he hath praise from the mouth of the Apostle, and his name engraven here in the temple of GOD, among the names of the most illustrious Servants of His. If you have followed the LORD constantly and evenly, as Tychicus and Aristarchus did, thank Him for the grace He hath shewed you, and go on from good to better. If it hath befaln you, as it did Mark, to slacken sometime in the work of your heavenly calling, resume likewise, as he did, your former vigour, and reduce your selves to that pass, as it may be said of you, that you are useful for the LORD's service.

In general, Beloved Brethren, let us all be as these holy and happy persons were, fellow-workers with the great Apostle unto the Kingdom of GOD; burning with him in an holy zeal to glorifie JESUS CHRIST; living with him in all pureness and sanctity; employing with him, our tongues, our hands, and our pens, for the converting of men, and edifying of the Church; and finally, couragiously suffering with him, when the LORD calleth us thereto. It's this way, Christians, that we shall get to that heavenly Kingdom, in which St. Paul is lodg'd after his combats, and there receive with him from the merciful hand of our Father the glorious crown of immortality, which He on His great day, will give to us, and to all those that shall have lov'd the appearing of His Son; unto Whom, with Him, and the Holy Spirit, the only true GOD blessed for ever, be honour, praise, and glory to ages of ages. Amen.

THE FORTY NINTH SERMON ON COLOSSIANS,

DEAR Brethren; The LORD JESUS being upon the point to quit the earth, and making as it were a declaration of His last will, char­geth His Disciples above all things, to love one another with a sin­cere and ardent affection, like that He bore us. This mutual love, He appoints to be the badge of our profession; Joh. 13.35. By this (saith he) shall all men know, that ye are my Disciples, if ye love one another. Accor­dingly you know, that His Spirit failed not to imprint this Divine mark upon those first Christians, whom He formed in the City of Jerusalem, by the Apostles preach­ing, Acts 4.32. animated with the vertue of His heavenly fire. The whole multitude of them (saith the holy story) was of one heart, and of one soul; neither said any of them, that ought of the things which he possessed, was his own; but they had all things [Page 165]common. This union, and admirable correspondence continued a long time among the faithful; and was observed by the Pagans with wonder; witness he, who about two hundred years after the birth of our LORD, reproacheth Christians, that they know one another by certain secret signs; and love, almost before they are acquainted, and all of them call one another indifferently, brethren, and sisters. Now, as error and passion do abuse the best things, this poor ignorant takes their holy and divine concord for some execrable conspiracy; and referrs the mysterie of their amity unto infamous commerces; whereas all their union grew from Hea­ven, and was founded upon piety; and breathed nothing but honesty, and sancti­ty; nor did tend but to the glory of GOD, and the supreme happiness of men. Beside the Apostles writings, which expos'd in publick view, did plainly discover to the unpassionate, how pure, and honest, and holy, the laws of their charity were; the manners, and the lives, and actions of those primitive Christians, did also evident­ly justifie the same. There are left us, GOD be thanked, divers excellent infor­mations in the books of the first antiquity, by which the marvels of the charity, and mutual love of those holy men do plainly appear. And not to speak of others, you have fair and illustrious marks of it, in this conclusion of St. Paul's Epistle unto the Colossians, who sheweth us, that his prison neither hindred divers faithful men from joyning themselves unto him in this affliction, nor him, nor them again from mind­ing absent Christians, and charitably embracing the Churches of Colosse, and Laodi­cea, and Hierapolis. You here see the love of Pastors to their flocks; the dear affection of flocks to their Pastors; and the divine communication of Churches one with another. Psal. 133.1. If therefore it be a goood and pleasant thing (as the Psalmist singeth) to see brethren maintaining a due entercourse with each other; grudge not this hour, My Beloved, which we yet oblige you to spend in the consideration of this Text, having not been able to finish it entirely in our last action. Let this admi­rable amity of the first Christians rejoyce you; and give you an ardent desire to imitate it. Have ye, for one another, sentiments and movings of heart, like to theirs.

You have already heard how St. Paul, having advertised the faithful at Colosse, that he sent Tychicus, and Onesimus unto them, to inform them of his estate, doth give them the recommendations of Aristarchus, and Mark, and Jesus. He now addeth those of Epaphras, and Luke, and Demas; and then his own to the Church of Lao­dicea, and to a faithful man named Nymphas; with an order to impart this his Epi­stle to them, and to advertise Archippus of his duty: Whereupon he endeth with his ordinary salutation, conjuring them to remember his bonds, and recommending them to the grace of GOD. For the deducing of these four points, by the assistance of GOD, in the same order, as they are couched in the Text, we must first con­sider who these three persons were, whose salutations the Apostle presents to the Colossians. The first of the three is Epaphras; of whom he spake afore in very honourable terms, at the beginning of this Epistle; where he stileth him, Colos. 1.7, 8. his dear fellow servant, and a faithful Minister of CHRIST, and gives him the glory of having instructed the Colossians in the knowledge of the Gospel, and of having taken the care to let him know the charity they had for him. Here he qualifies him in like manner, a fervant of CHRIST; that is, a Minister of his, and an Officer of His house in the work of the Gospel. Moreover, he informs us, that this holy man was a Colossian; that is, was born in their City, or at least made his ordinary abode there; Epaphras (saith he) who is one of you, a servant of CHRIST, saluteth you. Some learned men Grotius. Phil. 2.28. are of opinion, that it's this same Pastor whom the Apostle calls Epaphroditus, and of whom he says so much good, in the Epistle to the Philippians. But I do not see, that this conjecture is either founded, or followed by any of the ancients. I confess, that the name Epaphras, is a contraction of Epaphroditus: and such a diminution is ordinary in the Greek, and in the Latin tongue, in the proper names of men. But if it were one and the same person; there is no reason why the Apostle should name him diversly in these two Epistles, in the one contracted­ly, and with diminution; in the other the name at length, and entire. Consider­ing withal, that no part of what is said in those two places concerning him, doth oblige us to believe it was the same man; but rather inferrs the contrary. For it [Page 166]seems, that Epaphroditus was Pastor of the Church of Philippi in Macedonia; whereas Epaphras, of whom question is here, was Pastor of Coloss in Phrygia; two Cities and Provinces very different, and distanced from one another by much Land and Sea; the second situate in Asia, and the former in Europe.

The Apostle contenteth not himself with telling the Colossians that Epaphras salu­teth them. Unto this testimony of his affection for them, he addeth divers others, that he may gain him their hearts, and streiten the tye of amity, and good corre­spondence more and more between this Pastor, and his Flock. He saith first, that he alway striveth in prayer for them, that (saith he) ye might abide perfect and com­pleat in all the will of GOD. Prayer is the best office that we can perform to those we love. But Pastors particularly owe it to their Flocks, not only in their Assem­blies, where they serve for the mouth of the company to present their requests, their vows, and their thanksgivings unto GOD: but also in private, and even then, when they are absent upon some occasion of importance for the good of the Church; as doubtless that was, which at that time held Epaphras at Rome by St Paul's order. Though he was far from their abode, he had them incessantly in mind; and eloignment hindring him from rendring them his other devoirs, he assisted them with his prayers. The Apostle signifieth, both the assiduity of them, when he saith, he prayed alway; and the fervency and earnestness of them, when he saith, he strove or fought for them. This word is admirable, and excellently represents the efficacy of his prayer. Think not, Christian, that he that prays for you contributes nothing to your welfare, and that his prayers are but words, and voices cast into the air. It's the best part of your battles; you have no succour more active, then the repose of a man of GOD, who prays for you with faith and perseverance. It's he, that as Moses heretofore, standing on the mountain, and rapt up in spirit into the heavenly sanctury, defeated Amalek, your spiritual enemies; and by the uplifting of his hands, draws down the blessing of Heaven upon your arms. He oftentimes even takes those rods out of the hand of GOD, which He is about to display upon you; and couragiously wrestling with Him, after Jacob's example, quits Him not until he hath obtained his demand. Such is the combat, that Epaphras sought in the be­half of his Colossians, being night and day in prayer for them.