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

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

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

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

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

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

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

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

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

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

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

PHiloſophers, both Pagan, and Chriſtian, do commonly divide the Sciences into two ſorts; The Speculative, which ſeek only the knowledge of their ſubject, reſting in it, when they have once acquired it, without pretending any further; and the Practical, which aim at action, and conſider things only for the ſitting us to do them. Of the firſt ſort is Aſtronomy, which hath no deſign, but to comprehend the motions of the heavenly bodies; and the Mathematiques, which are buſied in the ſtudy of magnitude, and number, without having other end, than to know the nature of them. Of the ſecond ſort is Science Moral, or the Ethiques; which teach us, but in order to action; and ſhew us what each of the Vertues is, to the end we may practiſe them, and live according to the rules this Science gives us. It's diſputed in the Schools, to which of theſe two kinds of Sciences belongs Sacred Theologie; that is, the doctrine of Divine things revealed to us in the Goſpel of our LORD JESUS CHRIST. For on one hand it teacheth us divers things of the nature of GOD, and of Angels, and of the World to come, and ſuch other myſteries, which ſeem to be objects of contemplation only, and not of action. On the other hand it gives us divers Rules for practice: and this mixture hath induced ſome to think, that it is a diſcipline, not ſimple, and uniform; but miſcellaneous, and compoſed of the one, and the other kind. Our Apoſtle, in my opinion, clearly decides the queſtion in this place. For having afore, wiſhed the Coloſſians a rich, and full knowledge of this divine doctrine in all wiſdom, and ſpiritual underſtanding, he ſtayes not there, but adds, in the Text we have read, the end it is ſubſervient to. To the end (ſaith he) ye may walk worthily, as is beſeeming the LORD, unto the pleaſing Him in all things, fructifying in every good work. Here you ſee, he ſtates it expreſly, that the end of knowledge is practice: holy walking, and fructifying in every good work, being evidently doing. Whence follows, that it ought to be placed among the Active Sciences; ſince their end is the Character of their nature, and that which properly gives them the rank they are to hold. I grant, it treats of the Eſſence, and Attributes of GOD; but it's with deſign, to carry us thereby unto the love and ſervice of His Majeſty, that is, unto action. Whence it comes, that in Scripture, to know GOD, is almoſt alwayes taken for to ſerve Him, according to that light of the knowledge of Himſelf, which He hath given us.

But it is of no great importance for us to know, what rank this heavenly diſcipline is of among the Sciences; provided we hold faſt this principle of the Apoſtle's, that the end, why we ſhould be inſtructed in the knowledge of GOD, is a godly life; and not the ſoothing of our minds, or the contenting our curioſity with a vain delight: much leſs, the being able to entertain, with ſuch high myſteries, the company we chance to be in. For as we call that man an Architect, not who can handſomly diſcourſe of buildings; but that hath the art to erect them; and as we give not the name, and glory of a Captain, to one that can elequently ſpeak of War, but to him that can manage it, and is of capacity to conduct an army skilfully, and can withſtand, and fight an enemy; and acquit himſelf in all the functions of a military command; ſo we muſt hold for a Chriſtian, not him who knoweth, and can pertinently explain the duties of the faithful; but him that performs them. It's in the life, and not in talk, that this Science doth conſiſt, in the heart, and in the converſation; not in the brain, and in the tongue. Let this then be effectually the end of this holy ſtudy. Let us learn, not ſimply to know, or to ſpeak; but to do, carefully reducing into practice, all the preſcriptions of this heavenly doctrine. And that we may rightly comprehend this legitimate end of our knowledge, let us meditate the leſſon which the Apoſtle now gives us concerning it. It contains two Heads: Firſt, The very life, and actions, which we are to endeavour, and Secondly, The firmneſs, and patience wherewith we ſhould perſevere in them. Theſe ſhall be (GOD willing) the two ſubjects, we will treat of in the preſent action. The Apoſtle explaineth us the former of them in the tenth Verſe, That ye may walk worthily, as is beſeeming the LORD, unto the pleaſing of Him in all things, fructifying in every good work, and increaſing in the knowledge of GOD.

In theſe words, as you ſee, he ſhews us, firſt the end of the knowledge of the Goſpel, in general, which is, a walking worthily, as is beſeeming the LORD. Next, he ſets before us the principal parts of this worthy walking. The firſt reſpects the ſcope, it propoſeth to its ſelf, even the pleaſing of GOD in all things. The ſecond, the actions, wherein it ought to be employed; which are a fructifying in every good work. The third, its progreſs, and advancement, which is, to increaſe in the knowledge of GOD. Here then, Chriſtian ſoul, is the true, and only end of that heavenly light, which hath been communicated to you; that you walk worthily, as is beſeeming the LORD. You know, the Scripture ordinarily compares the life of man, unto a journey; and the actions and deſignes, and employments, he paſſeth it in, unto a path, or way. In effect, after we are once entred the world, we inceſſantly eloign us from the point of our Nativity, as from the place whence we departed, and advance towards death as a common habitation, where all do meet alike, ſome ſooner, others later. As for other travellours, they may ſtay if it ſeem them good, or return unto the place from whence they came. But we cannot poſſibly do the one, or the other. Time enwrapping us about from the firſt point of our life, carryeth us away ſtill forward; whether we wake or ſleep; whether we conſent to it, or ſtrive to the contrary; without permitting us to turn back, or to repoſe our ſelves, one ſingle moment; juſt as he, whom the Sea, and the wind carry on in a Veſſel, ſo as his own particular motion ſerveth not at all, either to ſtop, or to ſlack his courſe. But as the wayes, and deſignes of travellors are very different: ſo there is an huge diverſity, between the forms, and manners of the life of men. The way, that the wicked follow, is one; and that of good men, another. The Pagan ſteereth one courſe; the Jew, and the Mahometan another; and the Chriſtian another, wholly different. This is that the Scripture calls, The way of man; underſtanding by this word, the form, and inſtitution of life, which every one doth follow. And ſuitably to this dainty figure, it often makes uſe of the word Walking, to ſignifie directing, forming, and compoſing the life after ſome certain manner, whether good, or evil: intending thereby the tenour of life we lead; and the deportments, and actions to which we addict our ſelves. There is nothing more common in the Pſalms, and in the Proverbs, than theſe forms of ſpeech; to walk in Integrity; or on the contrary, in Fraud, and Iniquity; and in the Writings of the New Teſtament, to walk in Light, or in Darkneſs, after the Spirit, or after the Fleſh; and other like Phraſes; which all ſignifie a certain form, and condition of life, good, or evil, as it is qualified. According to the ſtile of Scripture, the Apoſtle ſaith here, to the end, that you may walk; meaning, that you may live, that you may direct, and form your lives.

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: 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, 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 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 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. 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. 〈 in non-Latin alphabet 〉 . 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 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 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.

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 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 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, 〈 in non-Latin alphabet 〉 . 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 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 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 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 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, 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, 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.

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 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 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, 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, 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 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 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 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, 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 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.

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 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 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 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 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 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 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 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 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.

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 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 • 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 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 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 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 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, 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, 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 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.

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 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 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 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. 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 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 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 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. 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 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.

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, 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 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 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? 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, 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. 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, 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 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 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.

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 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 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 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 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 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 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 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 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, 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 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 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, 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 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 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 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 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, 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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, 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 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 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 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, 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, 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 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 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 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.

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 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 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 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 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 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 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 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, 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 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 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.