XLIX sermons upon the whole Epistle of the Apostle St. Paul to the Colossians in three parts / by ... Mr. John Daille ...

SERMONS ON THE FIRST CHAPTER OF THE EPISTLE TO THE COLOSSIANS. (Book 1)

THE FIRST SERMON

On the I, II, III, IV, V. VERSES.

Verse I. Paul an Apostle of JESƲS CHRIST by the Will of GOD, and the Brother Timothy.

II. To the Saints, and faithful Brethren in CHRIST, which are at Colosse. Grace be unto you, and Peace, from GOD our Father, and from the LORD JESƲS CHRIST.

III. We give thanks for you unto GOD, who is the Father of our LORD JESƲS CHRIST, praying alway for you.

IV. Having heard speak, of your faith in JESƲS CHRIST, and of the love you have to all the Saints.

V. For the hope, which is reserved in Heaven for you, whereof you have heretofore heard by the Word of Truth, to wit, the Gospel.

THE Apostle St. Paul's Assertion is verified, in the afflictions of the faithful, by constant experience; * 1.1 and they ever work toge∣ther for good, to them that love GOD. Beside the excellent fruit, which the afflicted themselves receive from them; such, as they sooner or later acknowledge, with the Psalmist, That it was good for them, to have been afflicted; * 1.2 they are also ser∣viceable to the edification of others. For as Roses, the fairest, and sweetest of Flowers, do grow on a rough, and thorny stock; so from the afflictions of the faithful, rugged and piercing to the flesh, spring forth examples of their Vertue, and instances of their Piety; sweetest and

most salubrious productions. See, what a rich store of benefits, the tryals of Job, and of David, have yielded us! It's to them we owe, that admirable Book of the Patience of the former; and a good part of the Divine Hymns of the latter. Had it not been for their afflictions, we should not now enjoy after so many Ages, that in∣estimable treasure of Instructions, and Consolations. What shall I say of the suffe∣rings of St. Paul? which did spead the Gospel all abroad, and convert the world unto knowledge of the true GOD. His imprisonment at Rome alone under the Empire of Nero, hath done the Church more good; than the peace, and prosperity of all the rest of the faithful, that then were. It gave reputation to the Gospel; and made it gloriously enter into the stateliest Court in the world. It inspired an he∣roick courage into Preachers of the truth. It awakened the curiosity of some; and inflamed the charity of others: and filled all that great City with the Name and Odor of JESUS CHRIST. Nor was it of use unto the Romans only. It imparted its celestial fruit, unto the remotest Regions, and Generations. For it was in this very confinement, that this holy man wrote several of his Divine Epistles, which we read with so much edification to this day: as those to Philemon, to Timothy, to the Ephesians; and that directed to the Philippians, the Exposition whereof we last finished; and the following to the Colossians, which we have chosen to explain henceforth unto you, if GOD permit. Paul's Prison was a common receptacle, whence have issued out those living Springs, which water, and rejoyce the City of GOD, and will furnish it even to the end of the world with the streams it needs for its refreshment.

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

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

charity of these Colossians. These shall be (GOD willing) the two Points, that we will treat on in this action.

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

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

The History of the Acts informeth us, that to the twelve Apostles afore ordained, our LORD added besides, afterward, St. Paul: having miraculously appeared to Him, and sent Him with the same power the rest had, to convert the Gentiles. He assumeth therefore here this glorious Title, at the entrance of this Letter, and saith moreover, that He is an Apostle by the will of GOD: signifying, that it was the express Order, and Mandate of the LORD, which honoured him with this Mi∣nistry, and not the suffrage, and authority of men; differencing Himself by this means, from those false Teachers, and Troublers, that had not been sent, but by the will of flesh and blood. The declaration of this His quality was here necessary for Him: First, To maintain His honour against the calumnies of Seducers, who did di∣sparage, and black Him, as much as they could, under pretence that He had not lived as the other Apostles in the company of JESUS CHRIST, during the dayes of His flesh; and Secondly, To ground the liberty He took of writing to the Colos∣sians, and of remonstrating to them their duty, as well in faith, as manners; it being evident that the Apostles had right to use this authority over all, and every of the Christian Churches. To His own Name he addeth that of Timothy, whom he cal∣leth Brother, as having one, and the same faith; and labouring about one, and the same work: whether it were to authorize His Doctrine the more, by the consent

of this holy man; every word being more firm in the mouth of two or three Wit∣nesses, than in that of one alone: Or to recommend Him to these believers; that if he wrote to them, or ever came to visit them, they might receive Him, as a per∣son worthy of the fellowship of the Apostles, and whose Name deserved to accom∣pany that of Paul.

As for those to whom He directeth this Epistle, He describes them next in these words. To the Saints and faithful Brethren in CHRIST that are at Colosse. I pass by as childish and impertinent, the opinion of those, whom it listed to say, that it is the Isle and City of Rhodes He meaneth; and that He calleth it Colosse, because of that great, and prodigious Statue of the Sun, which the Rhodians had erected at the mouth of their Haven, and which the Greeks ordinarily called the Colossus. What need is there of these frigid, and ridiculous subtilities, since the Ancients shew, that there was yerst in Phrygia a Province of Asia the less, a City called Colosse, not far from two others, to wit, Laodicea, and Hierapolis, whom the Apostle also mentions in this Epistle, and recommends expresly to the Colossians, the communicating this Letter to the Laodiceans, when themselves should have read it. Afterward this Ci∣ty of Colosse changed its Name, and was called Cone, and to it one of the famousest Writers of the latter times of Greece, who is called Nicetas Choniates owed his birth, taking His Surname from the place where he was born: * 1.3 and himself boasteth in one of His Works, that it had been to the inhabitants of the City of Cone, whence he was, that the Apostle did the honour to write this Epistle.

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

After having thus denoted, and qualified the persons, He writes unto; He wish∣eth them, according to His custom, Grace and Peace from GOD our Father, and from the LORD JESƲS CHRIST. By Grace, He meaneth the favour, and good will of

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

Let us come now to the second point of our Text, wherein the Apostle congra∣tulates the Colossians for the part they had in JESUS CHRIST. We give thanks (saith he) to GOD for you, who is the Father of our LORD JESƲS CHRIST, praying alwayes for you, having heard speak of your faith in JESƲS CHRIST, and of the charity you have towards all the Saints, for the hope that is reserved for you in Heaven which you have before heard of, by the word of truth, to wit, the Gospel. Here is, as the Preface, or Exordium of the Epistle, which extendeth as far as the thirteenth Verse: wherein the Apostle, by the true praises he giveth the piety of the Colossians, winneth their benevolence; and declares to them His affection, to prepare them for a right, and faithful reception of the instructions, he will hereafter propose to them, as proceeding from a soul desirous of their salvation. He protesteth there∣fore to them, First, In general, that as often as himself and Timothy prayed GOD for them, they did it with most humble thanksgivings, for the happy estate, wherein in Spirit they saw them. Next he toucheth more particularly the grounds of this thanksgiving, and proposeth three of them. First, The faith of the Colossians: Secondly, their charity, and in the third and last place, the inheritance reserved in Heaven for them: Three particulars which comprize all the felicity of man. The part He taketh in the happiness of the Colossians, teacheth us one of the most neces∣sary offices of our charity, which is to interess our selves in the affairs of our Bre∣thren; to mourn with them that mourn, to rejoyce with them that joy: and be as near∣ly touched with their good, and evil as our own. Far from our practice, be the envy and malignity of worldlings; to whom the prosperity of others giveth trouble, and their adversity, gladness, who feed themselves with their miseries, and are sad at their mercies. But the Apostle sheweth us moreover by this his example, that the joy we have for the good of our neighbours, should be elevated unto GOD, who is the only source thereof, to render Him thanks for it. This is the just and rea∣sonable Tribute, this liberal LORD demandeth of us, for so many benefits, as he communicateth daily to our Brethren and our selves. If our lowness and poverty render us incapable of other acknowledgement, let us at least faithfully acquit us of this so easie an one, and so rightful; and say with the Prophet, * 1.4 What shall I render to the LORD? All his benefits are upon me. I will take the cup of deliverances, and call upon the Name of the Eternal One. Let us study with so much the more care to render this sacred due to the LORD, by how much more black and detestable the ingratitude of men is in this behalf. Far from blessing Him for the benefits he doth their neighbours, they scarce give Him thanks for those they receive of

Him themselves. They impute them to their own industry or fortune, and (as saith the Prophet) Sacrifice to their Drag; for the good successes that betide them: yea, some so insensible there are, as it is not godliness it self, but they give the glory of it to their own will, and the strength of their free determination. But it is not enough to render thanks to GOD for our Brethren, there must be also prayer for them. For as it is He that gives them all the good things they possess: So there is none but himself that can preserve or augment them to them: and thus our thanksgivings should be ever followed or accompanied with Petitions: as the Apo∣stle sheweth, in saying that be giveth thanks to GOD for the Colossians, praying al∣wayes for them. The Title He giveth to GOD, calling Him the Father of our LORD JESƲS CHRIST, is not put here in vain; but to distinguish, and specifie the object of our prayers, and thanksgivings. The appellation of GOD under the Old Testament was The GOD of Abraham, of Isaac, and of Jacob, the Patriarchs with whom He contracted the Old Covenant, and to whom He promised the New. Now, His Name is, the Father of JESƲS CHRIST, by whom He hath abolished the Old Testament, and accomplished the New. Besides, hereby St. Paul remindeth us, of that we can never enough meditate: that it is by the mean of this sweet and cha∣ritable Saviour, GOD hath communicated Himself to us; and if we have the ho∣nour to be His children, 'tis by JESUS CHRIST, of whom He is properly the Father, having not adopted Him, as us: but begotten Him from all eternity, of His own substance; by reason whereof, that also which He assumed to Himself, in the Womb of the Virgin, hath the same glory; according to what the Angel said, The Holy Spirit shall come upon thee (said he to the Holy Virgin) and the Vertue of the Highest shall overshadow thee; * 1.5 whence also that holy thing that shall be born of thee shall be called the Son of GOD. But the Apostle addeth in his process, what were those blessings of the Colossians, for which himself, and Timothy so assiduously ren∣dred their thanks to GOD, the Father of our Saviour, Having heard speak of your faith in JESƲS CHRIST (saith he) and of the charity you have towards all the Saints. He had never been among them; as He will say hereafter, putting them, after the opinion of most Interpreters, * 1.6 in the number of those, Who had not seen his presence in the flesh. Therefore he saith, it was by hearing, that he understood of their faith, and charity. Here is (faithful Sirs) the true matter of our joyings and thanksgivings for our neighbours; not that GOD hath given them vigour of health, abundance of riches, the favour of the great, the glory of fame, the know∣ledge of Sciences, and such other worldly good things; which, to say the truth, are but figures, dreams, and shadows, that secure no person (as we daily see) either from diseases of the body, or death: or from trouble, and disquiet of conscience; or true misery: But indeed for that Heaven hath revealed JESUS CHRIST to them, and shed into their souls, that holiness, without which none shall see GOD. For these two Graces, Faith and Charity, comprize within their compass, the whole Kingdom of GOD. Faith is the entrance thereof, and charity the accomplishment. The one cleareth our understandings; the other sanctifieth our affections. The one is the light of the soul; the other is the heat thereof. The one believeth, and the other loveth. The one beginneth, and the other finisheth the happiness of our life.

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

that is, as we have intimated afore, towards all Christians, all the faithful.

I confess, that Charity extendeth it self to all men generally: there being none, to whom we owe not love, and on occasion the offices which a true, and sincere affection is apt to produce: since all men are the Works, and Images of GOD: since in Adam they all have one common nature with us; and all are called to the participation of faith, and of eternity in JESUS CHRIST by the Gospel, which, without distinction, or exception, inviteth all Nations, and persons to repentance and grace. But so it is, not∣withstanding, that Charity embraceth not all men equally. It hath divers degrees in it's affections; and loveth it's neighbours more or less, as it perceiveth more or less in them, the marks of the hand of GOD, and the tokens of His CHRIST, and Spirit. Seeing therefore, they appear no where more clearly, than in the Saints, that is, in true be∣lievers, it is evident, these make the first, and principal part of the object of Charity; * 1.7 according to what the Apostle saith elsewhere; Let us do good to all: but principally to the houshold of faith. Besides that Union we have with them, a much more strict, and intimate one, than with any others: their necessity also doth particularly oblige us thereto; the hatred and persecution of the world, putting them for the most part in such case, as none of Creatures do more need the offices of our Charity: neither is there any object worthier of the affection and succour of a good and generous soul, than innocence hated and oppressed unjustly: therefore it is, that the Apostle noteth here by name the Charity of the Colossians towards all the Saints.

He joyneth these two Vertues together, Faith, and Charity; because in effect they are inseparable: it being neither possible, nor imaginable (whatsoever error list to say of it) that man should believe, and truly embrace GOD, as his Saviour in JESUS CHRIST, without loving Him, and His neighbours for His sake: or that he should love Him sincerely, without believing in Him. He puts Faith before Charity, not for that it is more excellent (on the contrary, he elsewhere openly giveth the ad∣vantage unto Charity) but because it goes first in the order of things requisite to salvation. It is the blessed root, whence Charity springs forth, * 1.8 and all other Chri∣stian Vertues. It is the foundation of the spiritual building; the Gate of the King∣dom of Heaven; the first fruits of the workmanship of GOD, and the beginning of the second Creation. As in the old Creation, Light was the first thing He created: so in the new one, Faith is the first thing He produceth; which the Apostle divinely expresseth to us elsewhere. * 1.9 GOD (saith he) who commanded the light to shine out of darkness, hath shined in our hearts, to give the illumination of the knowledge of the glory of GOD in the face of JESƲS CHRIST.

After the Faith, and Charity of the Colossians, the Apostle adds in the third place, the Happiness that was kept for them in the Heavens. For the hope (saith He) which is reserved in Heaven for you. Some knit these words, with what he had now said of the Faith, and Charity of the Colossians, and understand, that these faithful people laboured with alacrity in the exercise of these Vertues, for the hope they had of the celestial Crown and reward: according to what the Apostle saith elsewhere of Moses; that He chose rather to be afflicted with the People of GOD, * 1.10 than to enjoy for a little time the delights of sin, and esteemed the reproach of CHRIST greater riches than the treasures of Aegypt; because (saith he) he had respect to the recompence. And he teacheth us in general of all those that come to GOD, that they must believe that GOD is, and that He is a rewarder of them that seek him. * 1.11 And from hence it followeth not at all, either that our works do merit the glory of Hea∣ven; or that our affection is mercenary. If we should not hope but for what we merit, our hopes would be very miserable. But knowing that GOD is faithful, and constant, we hope with assurance for the bliss, which He, of His meer grace, pro∣miseth us; and the less we merit it, the more love we conceive towards GOD, who giveth it to us; and the more acknowledgement, and service ought we to render Him for the same. And for this gratuitous salary, which He promiseth us, we look not on it as a prey after which we hunt; and without which, we would have no love for the LORD: but as an excellent evidence of His infinite goodness; as a testimo∣ny of His admirable liberality; that love of GOD which shines forth in it, is the thing pleaseth and ravisheth us most of all: and which enflameth our faith, our zeal, and our affection to the service of so good and amiable a LORD, though then we

should bind, what the Apostle saith, of the Charity of the Colossians, with the hope they had of the heavenly glory; there would be nothing in this, but what were conform to Evangelical Truth.

Yet it seems to me more simple, and fluent, to refer it to the third Verse, where he saith, that He giveth thanks to GOD for the Colossians, having understood their faith, and charity; for the hope (He addeth now) which is reserved in Heaven for you. For to consider the condition of these believers on the earth, it seems, there was no great cause to congratulate them for their faith, and charity: the afflictions, which they drew on them, rendring them in appearance the most miserable of men. But though the flesh make this judgement of it, the Spirit, that seeth, above visible things, the Crown of glory prepared for the faith and charity of the faithful, hold∣eth them for the happiest of all Creatures; congratulates them, and rendreth thanks to GOD for the inestimable treasure he hath communicated to them. I know (saith the Apostle) that your piety hath it's tryals, and exercises in this world. But I forbear not to bless the LORD affectionately, for that He hath given it to you. I know the bliss, that is prepared for you on high in the Sanctuary of GOD. He takes the word (Hope) here, as often elsewhere, for the thing we hope for, to wit, the blessed im∣mortality and glory of the world to come. I confess, we possess it not yet: for hope is the expectation of a good to come. * 1.12 That we are saved, (saith the Apostle) is in hope: but hope that a man seeth is not hope: for what a man seeth why doth he yet hope for? But this good, though absent and to come, is as assured to us, as if we had it already in our hands. The Apostle shews it, when he addeth, that this Hope is re∣served in Heaven for you. It is a treasure which GOD hath set apart, having fully prepared it already, keeping it faithfully for us in His own bosome. Whence it is, that we make an assured account thereof; for He hath deposited it in the hands of JESUS CHRIST in whom is hid our life, and immortality; so as if we make an as∣sured account of things, which a man of probity, and honour keepeth in trust for us; how much more certain should we be, of the life, and glory to come, seeing GOD hath put it for us in the keeping of so faithful, and powerful a depositary? The place where this rich treasure is kept deposited for us, confirms yet more the hope, and excellency of it to us: for (saith the Apostle) it is reserved for us, in the heavens. Fear not, ye Faithful. Your bliss is not on earth, where the Thief steals, or infidelity and violence make spoil: where time it self ruineth all things: where Crowns the best establisht, are subject to a thousand, and a thousand acci∣dents. Yours is on high, in the Heavens, in the Sanctuary of eternity, lifted up above all the odd variations, and inconstancies of humane things; where neither our changes, nor the causes that produce them, have any access. But this same place sheweth you besides, the excellency, and perfection of the bliss you hope for: inasmuch as all celestial things are great, and magnificent. Weakness, poverty, and imperfection lodge here below: Heaven is the habitation of glory, and felicity.

In fine, the Apostle toucheth briefly, in the last words of this Text, whence it is, that the Colossians had conceived so high an hope: Of which (saith he) you have heard heretofore by the word of truth, to wit, the Gospel. This Soveraign bliss, which is reserved for us in the Heavens, is so highly raised above nature, that neither subtility of sense, nor vivacity of reason, nor even the light of the Law could discover it to us, much less give us the hope thereof. * 1.13 That same JESƲS CHRIST who hath de∣stroyed death, hath brought to light, life and immortality by the Gospel. Before this, they were, either entirely unperceived; or imperfectly known and hoped for. It's therefore precisely from the Gospel, that we draw both the faith, and the hope of them. He calleth the Gospel, the word of truth, not (as some will have it) because it is the Word of JESUS CHRIST, who is the Truth, and the life: (for this expo∣sition is more subtil, than solid) but because it is the most excellent of all Verities; those that are learned in the School of Nature, and of the Law, being mean, and un∣profitable in comparison of those which the Gospel doth discover to us. It may well be, that the Apostle would also secretly oppose the doctrine of the Gospel, to those of the seducers, which still recommended shadows, and figures, as we shall hear in the following Chapter: whereas the Gospel presenteth us the substance, and the truth of things. And it seems to be in this sense, that St. John after he had

said, The Law was given by Moses, addeth in form of opposition; * 1.14 But grace and truth came by JESƲS CHRIST, because the Law had only dark lineaments, and shadows whereas the LORD JESUS brought us the lively image, the body, and the truth of celestial things. The Apostle remindeth the Colossians, that they had already heretofore heard this Word of truth: as it were to protest unto them, that he would promote no novelty among them; having no other design, but to confirm them more and more in the holy doctrine they had already received with faith from Epa∣phras, and other Ministers of the LORD. See (well beloved Brethren) that we had to say to you, for the exposition of this Text.

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

We render thanks to GOD, with the Apostle, for that of His great mercies, He hath vouchsafed to communicate this treasure of His Gospel to us; and not in vain; since there are among us that have truly made their profit of these spiritual riches. But the life of the greater part renders them unworthy of the praise, which St. Paul here giveth the Colossians. For is this to have Faith in JESUS CHRIST; to serve Him so loosely, as we do? and testifie so little zeal for His glory? so little respect to His Commandments? so little belief of his documents? and so little affection for the interests of His Kingdom? As for Charity, I am ashamed to speak of it, so cooled is ours. For if we loved all the faithful, should we leave the life of some of them, and the reputation of others, without succour? Should we injure them, in∣stead of defending them? Should we take away their substance, instead of commu∣nicating to them our own? Should we black their honour, instead of preserving it? Would their prosperity offend us? Would their miseries content us? Faithful Sirs, remember, they are the Saints of GOD, His Children, and the Brethren of His CHRIST. Respect those so sacred names, and spare persons, that have the honour to belong so nearly to your LORD. He will judge you by the treatment, you shall give them; and write on his account, the good and the evil, which they shall receive from your hands; recompensing it, or punishing, in the very same manner, as if you had honoured, or violated Him in His own person. He will cut you off from His communion, if you do not carefully regard and practise theirs; and will never avouch you for His Children, if you acknowledge them not for your Brethren. And here alledge not to me, I beseech you, that you have faith. I know well, that this divine light cannot be in souls which are cold, and destitute of Charity. But sup∣pose, that this were possible; I tell you, and declare, that all your pretended faith,

should you have the highest degree thereof, that may be in the world, without charity would be but a shadow, an Idol, and an illusion; and, as St. James saith, a stinking carkass. * 1.15 Do all you will: Have as much faith and knowledge as you please, if you have not charity, you are not a Christian, you are but a false, and deceitful image of one. Charity is absolutely necessary to the perfection of a Christian. It is the badge of this holy Discipline; it is the honour, and the glory of it: and the Apostle as you see, sets it down here among it's essential parts. Faith shall cease in Heaven, when we shall see instead of believing. But charity shall remain for ever. Have then a good thing, so necessary for you. If you have it not hitherto, ask it of GOD in∣cessantly with prayers and tears, and quit Him not before you have obtained it. If you have it, thank Him for it, more than for all the goods of the Universe; and make account, that in giving you charity, He hath given you the Life, the Kingdom, and the Crown of Heaven. Exercise this precious gift continually; let there be none of your neighbours, without feeling of it; Do good to all. Communicate what you have received: the light of your knowledge to the ignorant, the succour of your good offices, to the afflicted; the sweetness of your patience, to enemies; the con∣solation of your visits, to the sick; the assistance of your alms, to the needy; the example of your innocence to all, with whom you converse. But have a particular care of Saints, the members of the LORD JESUS, who serve Him here with you, and how poor soever they be, have yet been redeemed with His blood, and predesti∣nated to His glory, as well as you. Dear Brethren, your labour shall not be in vain: Your charity shall bring forth it's fruits in their season with a most abundant usury. For terrene, and perishing good things, which you shall have sowed here below, you shall one day reap on high those that are celestial and immortal: for a little bread, and a little money that you shall now give to JESUS CHRIST, you shall re∣ceive from His liberal hand the delights of Paradice, and the treasures of eternity. This is the hope, which is reserved for you, in the Heavens. It is not the word of weak, and vain men, that hath promised it to you: You have heard, by the Gospel, the Word of Truth, which cannot lye. And as so magnificent an hope should enflame our Charity; so should it comfort our patience, and render it invincible, under the Cross, to which the Name of CHRIST doth subject us. Consider a little, what the men of the world do, and suffer for uncertain hopes, that whirl in the Air, flote on the Sea, and depend upon the Wind, and Fortune; to how many dangers they expose themselves; to what travail, and disquiet they condemn themselves; Voluntarily passing nights, and dayes in a most laborious servitude, for an imaginary good, that neither yet is, nor perhaps shall ever be; and which, how happy soever the success of their designs may be, they shall not enjoy at most, but during some years only. Christian, shall it be said, that you have less zeal for Heaven, than these people have for Earth? Their hope is doubtful: Yours is assured. Theirs dependeth on the will of men, and the inconstancy of elements: Yours is in Heaven. Pursue then generously so high and glorious a design. And since your hope is in Heaven, have incessantly heart, affection, and thought there. Regard no more either flesh, or earth; it is not here, your bliss is. JESUS CHRIST hath seated it on high at the right hand of the Father, in the Palace of His holiness. Let this excellent hope, sweeten all the evil, you suffer here below. If you be not at ease here; if you be despised; if you have no part in the wealth, or honours of the world: think that in like manner, nei∣ther is it here, that JESUS CHRIST hath promised you the rewards of your piety. That Heaven which you see so constant, and immutable, keeps them faithfully for you. You shall there receive one day, the honour, the glory, and the dignities, you now breath after; not to possess them during some miserable moneths, as worldlings enjoy their pretended riches, but eternally, with a perfect, and unspeakable content∣ment, in the blessed communion of Saints, of Angels, and of JESUS CHRIST, the Lord of the one and the others: To whom, with the Father, and the Holy Spirit, the only true GOD blessed for ever, be honour and glory to ages of ages. Amen.

THE II. SERMON.

COL. I. Ver. VI, VII, VIII.

Vers. VI. The Gospel 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 you heard, and knew the Grace of GOD in truth.

VII. As also you have learned of Epaphras our dear fellow servant, who is a faithful Minister of CHRIST for you.

VIII. Who also hath declared unto us your charity, which you have in the Spirit.

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 Chil∣dren 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 igno∣rance, 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 dig∣nity 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 prais∣eth 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 Colos∣sians.

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 abomina∣tions; 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 hor∣rours. 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 con∣trary, 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, * 1.16 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; * 1.17 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 cer∣tain 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 no∣thing 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 grati∣tude, 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, * 1.18 that is under Hea∣ven; 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; * 1.19 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, * 1.20 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 Scy∣thians or Tartarians, wherein CHRIST JESUS had not servants. And though these testimonies cannot be rejected without extream impudence; there being no proba∣bility, 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, * 1.21 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 un∣derstands 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 testi∣mony 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 Di∣vinity 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 ob∣stacles, 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 rapid∣ness 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 altoge∣ther 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 Com∣munion, 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 Suc∣cessours 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 Em∣pire, 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 off∣scouring, 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; in∣stead 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; Ma∣gistrates 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; dis∣arming and despoiling them, when it received any; so far was it from making ad∣vantage 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 ad∣mirable 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; * 1.22 that the Na∣tions 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, * 1.23 that His Gospel should be Preached in all the world. These pre∣dictions 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 evi∣dent 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 va∣nity 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 Preach∣ing, 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 Indul∣gencies, 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 pro∣duceth 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; * 1.24 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, * 1.25 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: * 1.26 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 con∣stancy, 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 Bre∣thren. Defer not till the morrow. This day, that you hear the voice of the LORD, harden not your hearts. * 1.27 It's one of the most pernicious artifices of the ene∣my, 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. * 1.28 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 experi∣mented 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 Philosophi∣cal Vanity: or, finally, so, as it is declared in the Gospel; not in Error, and in Fi∣ctions, 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 faith∣ful 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 Co∣lossians 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 ap∣prove 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 ob∣liged 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 edifi∣cation, 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 re∣vilings.

But to return to Epaphras; the Apostle crowneth him with two, or three excel∣lent 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 fa∣culty; 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 ma∣ny others; the praise of faithfulness, with few. 'Tis all that the Apostle did re∣quire in a good Steward of the House of GOD. * 1.29 Let each one hold us (saith he) for Ministers of CHRIST, and Stewards of the mysteries of GOD. Moreover it is re∣quired 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, ten∣derly 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 par∣ticular 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 Co∣lossians 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 re∣venge, 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 sin∣cerity, 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 fel∣low-labourers. You have seen, this sacred doctrine renew the proofs of its divi∣nity, 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 disposi∣tion 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, * 1.30 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, sensuali∣ty, 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 condem∣nation, 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 wor∣thy 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 condemnati∣on. 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 to∣wards another. If we make this use of it, GOD will take pleasure in the midst of us. He will daily visit us; He will cherish us, as His Paradice, His Heritage, the Garden of His delights. He will pour out upon us here below all kind of graces and blessings in abundance; and after having seen us fructifie on Earth, He will one day transplant us into Heaven, to live, and flourish there for ever, in the Courts of His own blessed, and eternal habitation. Amen.

THE III. SERMON.

COL. I. Ver. IX.

Vers. IX. And for this cause we also, since the day we heard it, cease not to pray for you, and to make request, that ye might be filled with the knowledge of His will, in all wisdom, and spiritual un∣derstanding.

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 Chil∣dren, 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. * 1.31 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; * 1.32 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 prefe∣rable 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 ac∣cording 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 Epa∣phras'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 evi∣dences of it, he incessantly presented prayer, and earnest suits to GOD, for their per∣severing, 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 bene∣fits 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 ef∣fect. 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 Go∣spel, 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, * 1.33 he wrote them, using almost all the same words, that serve Him here. Hav∣ing (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 ap∣plauses, 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 ne∣ver 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 be∣liever, 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 Sal∣vation; '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. * 1.34 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 be∣lievers, 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, * 1.35 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. * 1.36 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 al∣wayes 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 de∣votion, 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 com∣mand 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 ex∣ercises 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, * 1.37 what an Ancient elegantly saith; that our desires being prayers, these are continual, when our desires are con∣tinual. 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, for∣get 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 al∣so the ardour, and devotion of them, when he saith, that he prayeth, and demand∣eth

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 favoura∣ble 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 libe∣rally 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 pre∣sent 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 ad∣vanced in the knowledge of GOD, and of His Gospel; therefore he doth not sim∣ply 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 infi∣nite, 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 be∣liever 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 else∣where, putting these two knowledges in parallel one with the other, saith that now we know, * 1.38 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 mag∣nificently

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 enjoy∣ing 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 time∣ly 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 Phi∣losophy; 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. * 1.39 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, * 1.40 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 ma∣nifestation of the LORD JESUS, was so weak; as it is scarce considerable in com∣parison 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 beau∣tiful, 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 pub∣lished 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, * 1.41 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. * 1.42 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 de∣sire; 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 con∣trary to it, and practising what is useful. And though the world commonly ac∣count 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 sal∣vation. It is then this skilfulness, which the Apostle termeth here, a spiritual wis∣dom; both because it respecteth the things of the Spirit, that appertain to a Ce∣lestial, 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 Na∣ture 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 want∣ing 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 understand∣ing necessary for the happy severing the false colours, the paintings, and baits of un∣truth, 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 wis∣dom, 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 them∣selves, they leave this whole study to their Curates; contenting themselves with say∣ing, they believe, what the Church believes: not knowing mean time what it be∣lieveth 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 under∣standing; 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: En∣joy with gratitude the light He hath set up in the midst of you. Learn in the bright∣ness 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 salva∣tion, 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: * 1.43 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 know∣ledge,

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 unhap∣piness, 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 un∣to Him, Father, Son, and Spirit, the true GOD blessed for ever, be all honour and praise. Amen.

THE IV. SERMON.

COL. I. Ver. X, XI.

Vers. X. That ye may walk worthily, as is beseeming the LORD, unto the pleasing of Him in all things, fructifying in every good work, and increasing in the knowledge of GOD.

XI. Being strengthned with all might according to the power of His glory, unto all sufferance, and patience of mind with joy.

PHilosophers, both Pagan, and Christian, do commonly divide the Sciences into two sorts; The Speculative, which seek only the knowledge of their subject, resting in it, when they have once acquired it, without pretending any further; and the Practical, which aim at action, and consider things only for the sitting us to do them. Of the first sort is Astronomy, which hath no design, but to com∣prehend the motions of the heavenly bodies; and the Mathematiques, which are bu∣sied 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 Go∣spel 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 acti∣on. 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 spi∣ritual 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 walk∣ing, 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 Cha∣racter 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 de∣sign, to carry us thereby unto the love and service of His Majesty, that is, unto acti∣on. 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 disci∣pline 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 mili∣tary 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 con∣versation; 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, care∣fully reducing into practice, all the prescriptions of this heavenly doctrine. And that we may rightly comprehend this legitimate end of our knowledge, let us me∣ditate 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 Se∣condly, 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 Go∣spel, 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, car∣ryeth 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 suita∣bly to this dainty figure, it often makes use of the word Walking, to signifie direct∣ing, 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 acti∣ons to which we addict our selves. There is nothing more common in the Psalms, and in the Proverbs, than these forms of speech; to walk in Integrity; or on the contrary, in Fraud, and Iniquity; and in the Writings of the New Testament, to walk in Light, or in Darkness, after the Spirit, or after the Flesh; and other like Phrases; which all signifie a certain form, and condition of life, good, or evil, as it is qualified. According to the stile of Scripture, the Apostle saith here, to the end, that you may walk; meaning, that you may live, that you may direct, and form your lives.

But how will he, that we walk? worthily (saith he) as is seemly towards the LORD. It is word for word in the Original, worthily of the LORD; or in a fashi∣on worthy of the LORD. But our French Bible hath faithfully represented the sense of these words; it being evident, that the Apostle intendeth, we should lead a life, that answereth to the honour we have, of being Children, and Disciples of JESUS the LORD; His co-heirs, and heirs of His Father. He else-where often useth this manner of speaking, or others altogether like it. As when he exhorteth the Philippians to converse in such sort, as may be worthy of the Gospel; * 1.44 and the Ephesians, to walk worthy of the Vocation wherewith they had been called; and when in like manner he adjureth the Thessalonians, to walk worthy of GOD, who hath called them to His Kingdom, and Glory. The teachers of merits have drawn from these passages, that proud name, which they ordinarily give them, calling them, merits of condignity; pretending, that to walk worthy of GOD, signifies, meriting of life by their works, properly, and in the accompt of exact justice. But they are evi∣dently deceived. For not to speak of the vanity of this presumption, which Scri∣pture, and reason it self do thunder-strike a thousand wayes; it is clear, that to be worthy of any thing, signifieth not at all in these passages, the meriting it properly, and exactly. For who is there, that would thus interpret the Apostles saying, walk worthy of GOD, that is, lead a life that merits GOD? There are people found, that have opinion of themselves good enough, to imagine, they merit Heaven, and the glory of the life to come. There hath none been yet seen, that I know, who vaunted Himself to merit GOD. This language would be monstrous, and surpass the pride of Devils themselves. It's too much presuming, but to affirm, that any merit the gifts of GOD. Common sense permitteth not a man to think, or say, that he merits GOD. As ill, doth, what the Apostle saith elsewhere, suffer this gloss. Converse in a fashion worthy of the Gospel, and live in a fashion worthy of the Vocation of GOD. For who ever heard say, that our works do merit, either the Gospel, or the Vocation of GOD? a thing past, and which we have already re∣ceived from the liberality of the LORD, before the having done any one good work? It is clear, that in all these places, the worthiness, whereof the Apostle speak∣eth, is nothing else, but a certain well-beseemingness, arising from the correspondence, that is found between us, and the subjects, whereof he saith we are worthy. Just as when St. John Baptist exhorteth the Jews to bring forth fruits worthy of repen∣tance, he meaneth, not that merit repentance, but that answer thereto; that are sui∣table to the sense we have of our own sin, and of the Grace of GOD. In like manner here, a life holy, and full of piety, and of good works, is worthy of GOD, not because it merits Him; but because it hath some suitableness with His sanctity and glory. It is worthy of the Gospel; because it is correspondent to it, and conform to what it re∣quireth of us. It is worthy of the Vocation of GOD, because carried to things, to which He calleth us, and produceth the fruits, which He demandeth of us.

Would you then know, Christian, what your life should be? let it be worthy of the LORD. St. Paul hath comprised all in these few words. And as sometime a Prince, faln into the hands of his enemy, who demanded of him, how he should treat him, answered, as a King, signifying by that one word all the moderation, and generosity he desired should be used towards Him: So the Apostle, in these two words, embraceth the whole form of our carriage. How shall we live? Lead (saith he) a life, that may be worthy of the LORD. This is enough to let us understand, that neither avarice, nor cruelty, nor hatred, nor envy, nor any other of the passi∣ons of the world, must have any place in our manners; but that justice, charity, and all other pure and celestial affections should shine forth in them: that there should be mixed in them, nothing base, nor abject: but that all should be great, and generous, and elevated above the dunghills of the Flesh. Have then, Believer, this supream LORD continually before your eyes. Interrogate your Con∣science upon each of the things, that are presented to you, whether they be worthy of Him; and do not any, that may not be put in this rank. Flee all that crosseth the quality of His disciple; all that swerveth from the rule, which He hath given you; all that diverts you from the Kingdom, to which He conducteth you. This LORD is purity, and sanctity it self; He is entirely separate from sinners; He ne∣ver

had any communion with vice. This LORD is soveraignly good; He hateth no man; He prayed even for them, that Crucified Him, and did infinite benefits to them, that injured, and blasphemed Him. This LORD neither possessed, nor coveted the honours, and grandeurs of the earth. All His glory is divine, and His grandeur celestial. His discipline is like His life; He enjoyneth us throughout, no∣thing but a singular innocency, sanctity, and goodness; and the good things He promiseth us are spiritual, and not carnal: the inheritance He hath purchased for us, and to the possession whereof He leadeth us, is in Heaven, and not on the earth. Upon this it's easie to judge, what is this form of life worthy of Him, which the Apostle commandeth us. It is a life, that hath resemblance with His; wherein shine forth, both the examples of His Divine Vertues, and the marks of His doctrine, and the badges of His house, and the first fruits of His glory. It is a life, that tread∣eth under foot the baseness of all vices: that disdaineth what the flesh, and the world do promise to their slaves: and beholding with contempt, all that the earth adore, hath no passion but for Heaven. It's a life sweet, and humble, and innocent, that obligeth all men, and injures none at all; that without turning to the right hand, or the left, runs on, and advanceth incessantly, towards the mark of the supernal calling. It's thus you must live, faithful soul, if you would satisfie the light you have received of the knowledge of GOD. I confess it is an high design. But neither is it for low, and common things, that GOD hath given you His Son, and His Spirit. If our infirmity makes fear, let the power, and the might of the LORD assure us. And if there escape us sometime any act unwor∣thy of Him; as in this flesh, wherewith we are cloathed, there do escape us but too many; let us combat our own weaknesses; and have recourse unto the grace of GOD, who pardoning us, what is past, will fortifie us for the future.

But the Apostle, after having enjoyned us in general, that our life be worthy of the LORD, toucheth next the principal duties, whereof we must acquit us, to live in this sort; and addeth first, that we do please Him entirely: that is, that in all things, we seek to please the LORD, endeavouring nothing but what may be ac∣ceptable to Him; that this be the aim of our life. Whence appears, that the first point of a life celestial, and truly worthy of the LORD, is to take His will for our supream rule, by it squaring all our thoughts, words, and actions. For this is that the Apostle signifieth, when He saith, we must entirely please Him: that is, in all things, in all the parts of life; both in what respects the sentiments of our hearts, and in what concerns the words of our mouths, or our other external actions. This is as the soul of the service of God. You serve a man, or your selves, and not the LORD, when it is to content your selves, or some other, that you act. The best action, and in its self most holy, loseth its worth, and value, when the design of pleasing GOD is wanting in it. Let us then banish from our life, first, all those things which GOD hath not instituted. For how fair an appearance soever they have, we cannot assure our selves, that they please the LORD, if He hath not or∣dained them. Let us not suffer our selves to be beguiled by the paint, and false lustre of humane devotion. Since the question is of pleasing GOD, we must give our selves to the study, and practice of that, which Himself hath expresly com∣manded us, in His word. As to this, I am most certain, it's a thing acceptable to Him. But for that which superstition, or the pretended wisdom of men hath invented, I cannot be assured, whether it please the LORD, or no. Then next, in the very performance of the things He hath commanded us, let us have regard still to please Him. Offer we not our Sacrifices, but to His Deity alone. If our actions be also acceptable to men, in good time be it: It is gain we may take with con∣tentment. But how ever they take it, have we still for our end, to please the LORD. Provided that our oblations are grateful to Him, let the world judge of them, as it will. We have that we sought, and it sufficeth us to have contented the eyes of our Master. Let us renounce our own wills, and regard His only, wishing daily, that it might be done of us, and all other Creatures, as the LORD JESUS hath commanded us.

The Apostle adds in the second place, the productions of Christian life, Frustify∣ing (saith he) in every good work. This necessarily follows from the affection, he

but now recommended to us. For if we study to please the LORD entirely, since it is only good works that can be acceptable to Him, it is evident, we shall give our selves to them continually. But the Apostle useth in it a remarkable term, saying to signifie this production, that we fructifie in every good work. The Scripture often compareth the faithful, to Trees; because they are planted by the hand of GOD, sprung from His celestial, and incorruptible seed, that is, His word; and you know how the Prophet, in the first Psalm represents us, a good man, and one fearing GOD, under the image of a Tree, planted by a stream of living water, yielding its fruit in its season, and crowned with a green, and grateful feuillage, which never fadeth, And elsewhere he compares him to a flourishing, and fruitful Palm-tree, * 1.45 in the Courts of the LORD. JESUS CHRIST saith in St. John, That He is the Vine, and we are the Branches, and St. Paul compares the Israel of GOD, that is, the whole So∣ciety of His children, to a true Olive, whereinto each of them is grafted, to par∣take of its sap, and fatness. Sutably to these Allegories, it's with much grace, and reason, that the Apostle makes use of the word, fructifie, to signifie the production of our good works. That immortal juice, which hath been shed into us from on high by the Word and Spirit, obligeth us to this secondity; it not having been com∣municated to us, but to produce in us the fruits of righteousness, and holiness. It's this the LORD expects from His mystical Vineyard, demanding of it this just re∣compence of the care He takes to husband it. And as we love trees, which do not unprofitably take up our ground, but besides leaves, and blossoms bear us a quantity of fruits: so is it with the heavenly Vineyard-keeper. He seeks for fruit on His mystical trees: He condemneth to the fire, the fig-tree that bears none; He loveth, and purgeth that which beareth any. Good works are the fruits, He requireth of us; yea every sort of good works: Fructifying (saith the Apostle) in every good work. Nature giveth not, to any of the Trees 〈◊〉〈◊〉 it produceth, the faculty of bringing forth more than one kind of fruits only; because the seed of which they grow is earthly, and material. But grace, which generateth the LORD's mysti∣cal plants of a seed spiritual, and divine, makes them capable of bearing infinite fruits of every sort. This the Apostle calls good works, commanded of GOD in His word, useful to the advancement of His glory, and the edification of our Neighbour. Let no one flatter himself, as if the vain greenness of leaves, the outward profession of Christianity, would suffice Him to be numbred among the plants of the LORD. He acknowledgeth for His, the trees only that bear fruit. There is more yet. It's not enough to bear one certain kind of fruits: there must be fructifying in every good work. Your alms will serve you for nothing, if they be not accompanied with the fruits of honesty, and sanctification. In vain shall you have been adorned with meekness, and gentleness; if you have not also chastity, and beneficence.

In fine, the Apostle willeth in the third, and last place; that we increase in the knowledge of the LORD. See, faithful Brethren, how this Holy man every where joyneth together knowledge, and action; faith, and charity. He begs of GOD, that the Colossians might be compleated in wisdom, and spiritual understanding; to the end, saith he, that they may walk in a fashion worthy of the LORD, and fructifie in every good work. But for fear they should imagine, they had no more need to study after knowledge, He comes to it yet again, and addeth, increasing in the knowledge of God. For as our sanctification is never perfect here below; so there wanteth alwayes something in our knowledge. There must be endeavour equally after the one, and the other; And as the light of knowledge carrieth, and fitteth us to the practice of good works; so the exercise of good works, cleanseth the eyes of our understandings, and encreaseth true wisdom: on the contrary, the neglect of sanctification, diminisheth this divine clearness in us; and bringeth back by little, and little the darkness of ignorance upon us. For as the LORD giveth new graces, to him that faithfully manageth His first presents; so takes He away His Talent from Him, that abuseth it. Those that cast away a good conscience, make ship∣wrack also of Faith; and they that withhold the truth in unrighteousness, are given up to a mind disfurnished of all judgement; and GOD sendeth the efficacy of er∣rour to those, that receive not his Holy doctrine with love. On the contrary, He

revealeth His secret, and augmenteth His light to them, that seek His commandments, and are bent to do His will. Let us hold fast therefore these two precious gifts of the LORD, knowledge, and good works; Faith, and Charity; and studiously ap∣ply us to encrease the one by the other; meditating, and learning the mysteries of GOD, that we may obey His will; and obey His will, that we may confirm our selves more, and more, in the knowledge of His mysteries.

Dear Brethren, That which the Apostle hath desired for His Colossians is very much, an accomplished knowledge of the Divine will, a life worthy of the LORD, a spiritual secondity, fructifying in every good work, and a continual advancement in heavenly wisdom. Yet this is not all. For how great and excellent soever these things be, they suffice not without perseverance, to conduct us to salvation, and it's impossible to persevere in them without a supernatural strength, and firmness. Therefore St. Paul wisheth again, in the last place, for these faithful people, that they may be strengthened in all might, according to the power of His glory, in all suffering and patience of mind with joy. This succour is necessary for us, as well because of our own infirmities, as for the multitude, violence, and obstinacy of our enemies. For, as to our selves, though that celestial spirit, wherewith GOD baptizeth us at the beginning of our vocation, doth invest us with a new vigour; yet so it is, that there remaineth much weakness in us, while we live on earth; our inward man being yet but in its infancy; a weak age, and which easily lets it self sink, if it be not sustain∣ed. And as for our enemies, we have a vast multitude of them, that watch night, and day to destroy us, and ranged in diverse bands, under the ensignes of the Devil, the world, and the flesh, the principal heads of this black Army, conjured to our ruine, cease not to trouble us, leaving nor wile, nor forcible attempt, nor ma∣lice, nor violence, nor threatning, nor promise, un-employed against us. If we have repulsed one of them, 〈◊〉〈◊〉 return again upon us diverse others, which essay us on all sides; espy where 〈…〉〈…〉 weak, and oftentimes turn our own weapons against us. If we have overthrown avarice, voluptuousness sets its self on foot. If we defeat it also, ambition enters in its place. Hatred unites with it; Desire of revenge pusheth us on; Wrath provoketh us; Envy seizeth us; Persecution trou∣bleth us; Prosperity pusseth us up; the success of our own combats tickleth us. Oftentimes that which helps us on one hand, hurts us on another; as in a complicated disease, in which the remedies cross one another: or that which is good for the liver, is dangerous for the Stomach. Who seeth not, that to preserve our selves in such a mingled Combate, and against so many charges so confused, and so obstinate, (for they last as long as our lives) we have need of an extraordinary might, we who of our selves have so little, that we are insufficient even for one good thought. But GOD armeth us with the power of His Spirit, as with an impenetrable buckler; under which we stand in covert, amid that thick hail of blows, that falls continually about us. It's this Divine power, the Apostle wisheth here to the Colossians, when he prayeth, that they might be strengthened in all might; that their souls might be confirmed, their hearts hard∣ned, as a Diamond to resist all assaults; their courages vested with an heroick ar∣dour, and firmness, which all the rages of Hell, or earth, may never be able to over∣come. He prayeth they may be strengthened in all might; because as we have to do with divers enemies, and are sick of divers infirmities, we have need to receive, not one or two kinds of strength only, but many different ones. For even as in na∣ture you see, the strength of bodies is different; one resisting one thing, and yield∣ing to another; one having the vertue to repulse the force of one element, but not to gard it self from another. So in a manner is it in the souls of men. Such a man will bravely free himself from the tentation of one Vice, that will not be able to defend himself from another. Such a man shall resist the violences of the world, as will yield to the charms of its caresses. Since that to lose a Victory, it is enough to be overcome, though by but one of their enemies; 'tis with great reason, that the Apostle for preserving to these Colossians the honour of their Crown and Tri∣umph, wisheth them all strength; that is, a perfect strength; which may be of proof against all the strokes of the enemy; which may boldly undertake good and holy actions, how high and difficult soever they be; which may valiantly combate vices;

resolutely despise earthly things: vigorously repell tentations, and generously suf∣fer afflictions. He sheweth us also by the way the source of this heavenly might, when after having wished, that the Colossians might be strengthned in all might, he ad∣deth, according to the power of the glory of GOD; that is, according to His glorious power; by a manner of speaking ordinary in the style of the Hebrews. Whence is it, that these faithful people do receive this admirable strength, necessary for their salvation? From the glorious power of the LORD, saith the Apostle; that is, from that immense, and efficacious puissance of GOD which nothing can resist. The Holy Spirit is so named in St. Luke, * 1.46 where the LORD commandeth His Apostles to tarry at Jerusalem, untill they be indued with power from on high; that is, the Spirit he had promised them. And St. Paul elsewhere, making for the Ephesians, a peti∣tion altogether like this, which he here presents to GOD for the Colossians, clearly termeth that the Spirit of GOD, * 1.47 which in this passage he calleth the Vertue, or Power of His glory. GOD grant you (saith he) that you may be powerfully strengthned by His Spirit in the inner man. He calleth this Vertue of the Spirit of God, glorious, to express its admirable, and unsurmountable force, which triumpheth magnificently over all that opposeth its action; which with the weakest means accomplisheth the greatest things; which changeth, when it will, Shepheards into Law-givers, and Kings; Cow-heards into Prophets, and Persecutors into Apostles; which beats down the proudest fierceness, and preserves invincible the most despicable weakness: which hardneth the bodies of it's humble Warriours, as Steel; maintaineth them in the flames, and confounds with their lowness, the fu∣ry of Elements, of Men, and of Devils. For this is that the Sacred Writers ordina∣rily call glory; even an abundance of beauty, of power, and perfection, so rich, as it over-bears our senses; and makes to bend under it, all the vigour of our Spirits, reducing them to admiration, and astonishment. And St. Paul somewhat frequent∣ly useth this word in this sense; as when he saith, that CHRIST was raised from the dead by the glory of the Father, that is, by His great, and unspeakable power. Whence it appeareth, that the Vertue which converteth us to GOD, and that which conserveth us in His grace, is not a common, and ordinary might; but an invinci∣ble efficacy, which nothing can resist. Seek it not in your own nature, Christian soul; seek it in GOD, and acknowledging your weakness, ask of Him the remedy of it. If it betide you to resist the enemy, and to remain victorious in any com∣bate; render all the glory of it to this Soveraign LORD, without attributing ought of it to your self.

But the Apostle sheweth us in what follows, what is the use and effect of the suc∣cour, which the glorious power of the LORD giveth us; who strengthneth us, unto all suffering, (saith he) and patience of mind with joy. These are the two pro∣ductions of the Spirit of GOD in a faithful soul, patience, and long waiting, in which principally our strength consisteth. These are as the two hands of Heaven, that sustain us in perils, and keep us from sinking under the weight of those evils, wherewith we often find our selves surcharged. And though both the two are of a very like nature; yet they have each of them something particular. Sufferance beareth the evil without bending, submitting to it at its inflicting, humbly, and standing firm under this rude load. The Spirit patient, or long-waiting (for so the term used here in the Original, doth properly signifie) lends it the hand afterward, and attendeth without murmuring for deliverance, from the evil it suffers, and for enjoyment of the good it hopeth. Sufferance respecteth the very weight, and heavi∣ness of the affliction. The long-waiting of the patient Spirit, respects the duration of it. These two vertues are absolutely necessary for a Christian: For without them how should he support, either the chastisements of GOD, or the persecutions of the world? How should he be firm, in the exercise of other vertues, to discharge the Offices of them, against the impediments that thwart them every hour? * 1.48 Pati∣ence, (saith an Ancient) is the Superintendant of all the affairs of GOD, and without it, it is not possible to execute His commands, or to wait for His promises. 'Tis it, that defeateth all its enemies without toil. Its repose is more efficacious, than the motion, and action of others. 'Tis it that makes healthful to us, things, of their own nature most pernicious. It changeth for us, poisons into remedies;

and defeats into victories. It rejoyceth the Angels; it confoundeth Devils; it overcometh the world. It mollifieth the hardest courages, and converteth the most obstinate hearts. It is the strength, and the triumph of the Church, according to the saying of the ancient Oracle. By keeping you quiet, and by rest you shall be deli∣vered; your strength shall be in silence and in hope. But the Apostle to shew us, what this patience is, to which the Spirit of GOD formeth His children, saith that it is with joy. This is the true Character of Christian patience. The Hypocrite suffers sometimes; but it is murmuring: And the Philosophers yere while made a great shew of their patience: but it was only an effect, either of their stiffness, or of their stupidity; which was no wayes accompanied with the joy, which the Holy GHOST sheds into the souls of those, that suffer for the name of GOD. Not that they are insensible, or that they receive the evil on them without grief. But if the evil they suffer do sad them, this very thing rejoyceth them; that by the grace of their LORD, they have the strength, and the courage to suffer it; and do know, that their suffering shall turn to their good; and that from these thornes they shall one day reap the flowers, and fruits of blessed immortality. To which may be added the sweetness which is then shed into their heart, by the vive, and profound impression of that only Comforter, who communicates himself to them, on such occasions, more freely than ever; and can by the ineffable Vertue of His balm, their most bitter wounds. This is that, Dear Brethren, which we had to say to you, on this Text of the holy Apostle.

Let us receive his doctrine with faith, and religiously obey his voice. He sheweth us what our task is here below. Let us acquit our selves in it with care. GOD of His Grace hath raised up among 〈◊〉〈◊〉 a great light of know∣ledge; let us employ it to its true use; and walk with it in such a sort, as may be worthy of so holy, and merciful a LORD, whose name we bear. Let this great Name awaken our sences, and affections; let it pluck them off from the Earth, and elevate them to Heaven, where He reigneth, who hath given it to us. Let this Name put into our hearts a secret shame to do, or think ought, that may be unworthy thereof. Faithful Sirs, remember, you are Christians, as oft as flesh, or earth sollicits you to evil. Put the world by. 'Tis not to please it, that you have been regenerated by the Spirit from on high. The World is so unjust, so humorous, and so changing, that 'tis impossible to con∣tent it. See in what pain, and torment, they continually live that attempt it. And though you should compass it, the success would cost you dear. By plea∣sing the world, you would displease your own Conscience; the contenting whereof, is infinitely more important to you than any thing else. But with GOD it is quite otherwise. His will is constant, and still the same, with∣out any variation, or change. Nothing is pleasing to Him, but what is just, and reasonable. Your Conscience will find in it, its entire satisfaction; and never reproach you, for having served so good a Master. Not to alledge to you, that the World, after you shall have killed your self to serve it, will pay you only with ingratitude, and contempt, as experience daily shews us; where∣as the LORD will magnificently reward the care, you shall have taken to do His will; comforting, and blessing you, in this world; Crowning, and glorify∣ing you in the other. If you demand, what must be done to please Him, the Apostle shews you in a word. Fructifie (saith he) in every good work. As often as the LORD shall cast His eyes on this Vineyard, let Him see it still laden with good fruits. Let Him never have cause to complain of it, as He yerst did of that of Israel. I expected (saith He) it should bring forth grapes, and it brought forth wild grapes. Sure, He hath had no less care of ours, than of theirs. He hath planted it, in like manner, with choice Vines; He hath also environed it, with a brave and admirable hedge. He hath watered it, with the rain of His Clouds, and made the beams of His Sun of Righteousness, to shine on it, and may justly say of it, What was there more to be done to my Vineyard, that I have not done to it? Be we not ungrateful to so sweet a Master. Let not our sterility confound His expectation. Let our fruits be answerable to His cares, and our secondity to His husbandry. Let there be no soul barren, and unprofi∣table

among us, Let each one Fructifie of that He hath: each one improve the dressing, and sap, the LORD hath given us. Let the sinner present Him his repentance; the Just, his Perseverance; the Rich, his Almes; the Poor, his Praises; Old Age, its Prudence; Youth, its Zeal. Let the Knowing abound in Instruction; the Strong, in Modesty; the Weak, in Humility; and all toge∣ther in Charity. And since it is the good pleasure of our Heavenly Father, that we have here divers combats; as, none may live piously without persecution; prepare we also for this other part of our duty, and supplicate the LORD, with the Apostle, that He do strengthen us with all strength, according to the power of His glory: that He do give us a firm, and unmoveable patience, to persevere constantly in the Holy Communion of His Son; so as, neither the promises, nor the threatnings of the World; neither the Lusts, nor the fears of Flesh, may be ever able to debauch us from His Service. O GOD, our task is great, and we are feeble. Our enemies are Giants, and we but Dwarfes. Therefore thy self work in us, merciful LORD, the work, which thou com∣mandest us. Perfect thy glorious power, in our weaknesses. Strengthen our hands, and confirm our hearts; that we may combat vigorously, and atchieve great things in thy Name, and after the trials, and tentations of this life, may one day receive in the other, from the Sacred, and Sweet hand of thy Son, the glorious Crown of immortality, which we breathe after. So be it.

THE V. SERMON.

COL. I. Ver. XII, XIII.

Vers. XII. Giving thanks unto the Father, who hath made us capa∣ble to partake of the inheritance of Saints in light.

XIII. Who hath delivered us from the power of darkness, and translated us into the Kingdom of His well-beloved Son.

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 re∣spect 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 Em∣pire 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 sustain∣ed 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 con∣dition 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 me∣rited 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 com∣plying 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 asto∣nished 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 suffici∣ency, 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 re∣spects, (as we even now intimated) it's with great reason, that the Apostle begin∣neth his discourse of it, by giving of thanks unto GOD. And in his Epistles ordi∣narily, 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 cer∣tain 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 de∣signing to save us, took care first of all to remove this obstacle of our communi∣cation 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 in∣tendeth 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 ap∣propriate 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 to∣wards 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 with∣out 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 ca∣pable 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. * 1.49 Of our selves we cannot so much as think a good thought: so he af∣firms elsewhere. I confess, that this impotency of man is voluntary, and conse∣quently, 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. * 1.50 The carnal man (saith the Apostle) cannot understand the things of the Spi∣rit 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, * 1.51 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 uncircum∣cised, 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 be∣longs to none but Him. He hath not only given us this rich inheritance, the pur∣chase 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 Hea∣venly 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 prepa∣ration which is necessary for entring into it; according to what the Apostle saith elsewhere. * 1.52 It is GOD who is our capacity, or sufficiency; and what our LORD Him∣self 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, * 1.53 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. * 1.54 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 build∣ing. 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, ob∣structeth the effect, which these offers of the divine Grace should produce. Where∣fore 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. * 1.55 It's this teach∣ing, which renders them capable of entring into the communion of His Son, ac∣cording to what He saith in St. John, Whoever hath heard, and learned of the Father, * 1.56 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, enlight∣ning 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 presum∣ption 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 suffici∣ency, 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 inheri∣tance? The word, Inheritance, which the Apostle employeth here, evidently con∣firms the same truth, as an ancient Doctor of the Church hath well observed. * 1.57 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 Inheri∣tance, 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 be∣low 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; ne∣vertheless 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. * 1.58 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 toge∣ther; 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; * 1.59 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. * 1.60 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 Righ∣teousness, 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 tran∣slated us into the Kingdom of His well-beloved Son. By darkness the Scripture ordi∣narily 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 no∣thing 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 hor∣rours 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, neces∣sary 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 va∣pour, 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 smo∣thering 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 mise∣rable men were not ashamed, * 1.61 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 can∣not defend themselves therefrom. This is one thing, the Apostle teacheth us else∣where; as when he saith, that this evil Spirit now worketh, with efficacy, * 1.62 in the chil∣dren 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 them∣selves 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, * 1.63 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 li∣berty, 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 mi∣serable 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. * 1.64 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 re∣presenteth 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 un∣covered, 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 excel∣lency 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 re∣nounced 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 en∣ter into the Kingdom of His Son; but remain in such a liberty, as Adam's was be∣fore 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 pre∣destined, 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 neces∣sity, 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 King∣dom, 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 ac∣companyed 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; * 1.65 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 Dia∣mond, 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 re∣spects, and what services do we not owe to this Soveraign LORD, who hath vouch∣safed 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 in∣heritance 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 pow∣er of darkness, and to compleat His graces, hath translated us into the blessed King∣dom 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 Fellow∣ship 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 affecti∣ons, 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. De∣spise 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. * 1.66 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 King∣dom 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 Di∣vine 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 shew∣ed 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 magni∣ficent portion! Let the world boast of, and adore, its gold, its honours, and its de∣lights, 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 Oni∣ons, 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 corrup∣tible Kingdom; it's not like those of the earth, that are subject to a thousand, and a thousand disgraces, miseries, and mutations. It's an immortal Kingdom, firmer than the Heavens; so abundant in glory, and in goodness, that it changeth all those, who have part in it, into Kings, and Priests. Faithful Brethren, content we our selves with so advantageous a portion. Let us enjoy it for the present by a lively, and an establisht hope, sweetly bearing the incommodities of this small journey we take, to get to it, and patiently expect that blessed day, on which our Heavenly Father, having finished the work of His grace, will raise us all up into His glory, and put on our heads, the crownes of life, and immortality, which he hath promised us in the eternal Communion of His well-beloved Son. To whom with the Father, and the Holy Spirit, the true, and only GOD, blessed for ever, be all honour, and praise, to Ages of Ages. Amen.

THE VI. SERMON.

COL. I. Ver. XIV.

Vers. XIV. In whom we have redemption by His blood, to wit, the remission of sins.

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; * 1.67 as our LORD sometime did to the woman of Sa∣maria, 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, * 1.68 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, ei∣ther His truth, or those that make profession of it. JESUS, rightly, and through∣ly known, believed, and apprehended, is enough to expell errour, doubt, super∣stition, 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 Pa∣gans, 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 ano∣ther 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 faith∣ful, 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 Na∣tion 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 An∣gels, 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 Di∣vine 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 re∣mission of sins. This is the great benefit, we have received from GOD, by means of JESUS CHRIST. Then he describeth, in connexion herewith, the ex∣cellency, 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 Sacra∣ment; wherein the blood, by which He hath purchased it, is represented, and com∣municated 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 neces∣sary 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 deli∣vered 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 deli∣vered. 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 com∣munion with the LORD, by reason whereof we are said to be in Him, and He in us. * 1.69 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, * 1.70 GOD hath so loved the world, that He gave His only Son, that whosoever believeth in Him should not perish but have everlasting life. * 1.71 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. * 1.72 Out of me, ye can do nothing. So you see, this sence is good, and clear, and containeth an excellent doctrine; That to enjoy salvati∣on 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 sal∣vation, 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 expositi∣on, which the most and best Interpreters, both ancient, and modern do fol∣low.

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, * 1.73 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 Da∣vid 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 ty∣ranny 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, sanctifica∣tion, 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, flow∣eth 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 crea∣ture 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 no∣thing 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 JE∣SUS 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 good∣ness, 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 un∣derstanding, 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, * 1.74 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 chastise∣ments, 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, say∣ing, * 1.75 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. * 1.76 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, * 1.77 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, * 1.78 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, * 1.79 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, un∣derstands 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 Ju∣stice 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 ap∣pertain 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 fre∣quently 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, * 1.80 was wounded for our tres∣passes, 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, ex∣cept 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 attri∣buted 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. Be∣sides, 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 pre∣ceded 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 re∣surrection 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 justi∣fication, his meaning is, not that our sins obliged Him to rise, as they had obliged Him to dye, * 1.81 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 Chri∣stians, 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. * 1.82 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 fa∣vour, 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 redem∣ption 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. * 1.83 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 com∣municate 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 remem∣brance,

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 ob∣tained 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 ob∣tained 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 coun∣ter-poising, and bearing down the infinite demerit of your crimes. Come then, sinner, whoever you be. Come with assurance. How foul soever your transgessi∣ons 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 passio∣nately 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 thou∣sand, 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 re∣gistred 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 ho∣liness, and righteousness, to flourish there, to the glory of the LORD, and our own consolation, and salvation. Amen.

THE VII. SERMON.

COL. I. Ver. XV.

Vers. XV. Who is the image of the invisible GOD, the first-born of every Creature.

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 ac∣quired 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 dis∣course, please to be the direction, and light thereof too; inspiring us with con∣ceptions, 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 re∣presents 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 na∣ture 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 earth∣ly creatures. In the same manner must we take, what St. Paul saith, when com∣paring the two sexes of our nature, * 1.84 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 au∣thority, and power of his Predecessor. He hath the whole substance, and reality of it. * 1.85 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. * 1.86 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; * 1.87 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 represent∣eth? It's clear, this is not found, but in such an image, as is most perfect, and con∣taineth 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, * 1.88 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 mix∣ture, and composition; yet speaking of it, according to the weakness of our under∣standing, 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; for∣asmuch 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, * 1.89 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; * 1.90 and that the very Angels worship Him: it being evident, that according to Scri∣pture, there is nothing, but a nature truly divine, to whom adoration may be law∣fully given.

But the LORD JESUS no less perfectly represents the Father, in His Pro∣perties, then in His Nature. The Father is eternal; so is the Son; and Isaiah call∣eth Him upon this account, The Father of eternity. Before Abraham was, He is. * 1.91 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, * 1.92 and His years shall not fail. The Father is immutable, without ever receiving any altera∣tion,

or change, * 1.93 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. * 1.94 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 con∣tain 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. * 1.95 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 mer∣ciful, and inclined to pity. The Son is the bottom of His compassions. The Fa∣ther 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: * 1.96 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, * 1.97 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 man∣kind: * 1.98 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 righ∣teousness, 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. * 1.99 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 Hea∣ven; 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 pro∣claiming,

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 varia∣tion; 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 resem∣blance 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 sun∣der. 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 per∣son, 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 ac∣count, 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 per∣sons, 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 divi∣sion 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 crea∣ted 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 en∣tire; 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, * 1.100 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 at∣tributed 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 under∣standings 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 appre∣hensions, 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, * 1.101 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 na∣ture, of this supream, and most glorious Majesty; because His essence is infinite, and no finite subsistence is capable of conceiving an infinite being. And there∣fore the Seraphim, * 1.102 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, * 1.103 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, ei∣ther 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 Him∣self 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, nei∣ther men, nor Angels would have known ought of Him; He had remained eter∣nally 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 revela∣tions 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 essen∣tial 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, per∣ceiving, 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 ren∣dreth 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, * 1.104 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 disci∣ples 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, * 1.105 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, * 1.106 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, * 1.107 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, accord∣ing to what he had said in the same Book generally, and indefinitely. I am Alpha, * 1.108 and Omega, the first, and the last. Besides, though the Creature of GOD should sig∣nifie the faithful in this place; yet it would not follow, that the words, every Crea∣ture, 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 evi∣dently 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 im∣pertinent, 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 ordi∣narily 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 su∣pream wisdom, * 1.109 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, * 1.110 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 or∣der) 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 im∣porteth, 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 unright∣ly 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. * 1.111 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, * 1.112 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 cre∣ated, (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 ex∣amples in Scripture, and by the reason of the thing it self. For the LORD pro∣miseth, in the Psalmes to make David, the first-born of the Kings of the earth; that is, * 1.113 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, * 1.114 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 remarka∣ble, than any other; where mention is of the first-born of death. He is meant, * 1.115 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 al∣ways 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, * 1.116 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, * 1.117 the Civilians themselves have ob∣served. 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 ad∣versaries, 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 abili∣ty; should express in our souls some draughts of that perfect goodness, and sancti∣ty, which shineth so gloriously in Him; and become, every of us, by little, and lit∣tle, 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 trem∣ble; 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 inexcu∣sable: 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 un∣der 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 Fa∣ther, and the Holy Spirit, the true, and only GOD, blessed for ever. Amen.

THE VIII. SERMON.

COL. I. Ver. XVI, XVII.

Vers. XVI. For by him were all things created that are in Heaven, and that are in Earth, visible, and invisible, whether Thrones, or Domi∣nions, or Principalities, or Powers. All things were created by Him, and for Him.

XVII. And He is before all things, and by Him all things subsist.

AMong all the reasons, for which we have a right to the things, that we pos∣sess, 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 anci∣ent 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 pre∣serving, 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 Ci∣ties, and of States, and of Laws necessary for their government, which have main∣tained 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. * 1.118 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, * 1.119 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 cre∣ated 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 no∣thing; 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, con∣cludeth 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 pro∣position, 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 eter∣nal, 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. Other∣wise 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 medi∣tation, 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 blasphe∣mously 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 na∣tural 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 Do∣ctrine 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 ad∣joyn two things; first, That though this passage might be understood of this Refor∣mation 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 be∣fore 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 immedi∣ately 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 re∣ceiv'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 sepa∣rated and estranged them; and this is that the Apostle meaneth, when he saith here beneath, * 1.120 That GOD hath reconciled things in heaven, and things in earth by the death of JESƲS CHRIST; and elswhere, that He hath recapitulated, or ga∣thered 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 sig∣nifie a reconciling them with those they hated, and whose communion they avoided, Otherwise, since JESUS CHRIST reconciled us also with GOD the Fa∣ther, 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, * 1.121 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, * 1.122 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, * 1.123 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 Ad∣versaries alledge, out of the Epistle to the Ephesians, where they pretend, that the Apostle's saying, * 1.124 GOD created all things by JESƲS CHRIST, must be ex∣pounded 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 indefinite∣ly, 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 con∣clude, 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 Ve∣rity; 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. * 1.125 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 attri∣butes nothing to Him, but what agreeth to the Angels also, whose nature is like∣wise 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, * 1.126 when He created the World; to shew us, that it was the Governess and Superin∣tendant of that great work. And Moses represents it to us in the beginning of Ge∣nesis, 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 ap∣pear, 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, * 1.127 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 de∣ny, 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 notwithstand∣ing, 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. * 1.128 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 di∣stinction 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 ver∣tue; 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. * 1.129 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 in∣strumental 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 su∣preme 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 evi∣dently 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 wor∣thy. 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 be∣ing 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. * 1.130 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, * 1.131 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 other∣where, in other terms, when he saith, * 1.132 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, * 1.133 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 di∣vision 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 al∣so 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 com∣prize 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 num∣ber, 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 here∣after. 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, * 1.134 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 refe∣rence. 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 counte∣nance. 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 ex∣press 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, Mo∣narchs 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 * 1.135 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 * 1.136 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 imi∣tation 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 He∣reticks, * 1.137 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 Uni∣verse; 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 good∣ness, 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 infir∣mity 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 neigh∣bours 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 ad∣vance 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 in∣heritance 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 Do∣native His Benignity conferreth. To Him with the Father, and the Holy Spirit, the true GOD, blessed over all things, be for ever Honor, Glory, and Praise. Amen.

THE IX. SERMON.

COL. I. Ver. XVIII.

Vers. XVIII. And it is He, who is the head of the body of the Church, and who is the beginning, and the first-born from the dead, to the end He might have the first place in all things.

IT is not without just cause, Beloved Brethren, that the Apostle St. Paul, speak∣ing of the union of JESUS CHRIST, and His Church, which was repre∣sented at the beginning of the world, * 1.138 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 admira∣tion 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 inte∣rests, 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 trans∣formeth Earth into Heaven; and instead of that death, and curse, which we deser∣ved, 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 fe∣licities, we hope for, in the other. It need be no wonder therefore, that the Scri∣pture doth make use of so many different resemblances, to figure out to us so ex∣cellent, 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, whi∣ther you are invited to the feast of His Lamb. The first is drawn, from the natu∣ral 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 dif∣ferent 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 ac∣complish 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 dispatch∣ed, 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 di∣verse other places of His Epistles; as in that, he writes to the Ephesians, * 1.139 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, * 1.140 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, * 1.141 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 ap∣pellation, are so clearly found, as in Him. For all the qualities, actions, and functi∣ons 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 mag∣nificently, 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 disco∣ver, 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 re∣side. He considereth, not only its interests in general; He knoweth all, that concern∣eth 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 na∣ture 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 ac∣cording 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 be∣neath, 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. * 1.142 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 ob∣serves 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 high∣est in the body of man; this scituation being necessary, for its commodious exer∣cising 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 preroga∣tives 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 obser∣ved, 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, with∣out 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 him∣self 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 can∣not 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 figura∣tively understood; why will you force me, to take the other corporally, and lite∣rally? 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 Philo∣sophizing 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 acknow∣ledge 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 Commu∣nion; 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 them∣selves to their Pope; not requiring, as they affirm, * 1.143 as any interiour vertue in them to be members of the true Church, but only an exteriour profession of the Roman be∣lief, and Communion, But St. Paul fulminates down this, no less impious, then ex∣travagant 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. * 1.144 He that hath not the Spirit of CHRIST, (saith the same Apostle elsewhere) is none of His. Certain∣ly 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 Chri∣stian 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 be∣ginning, 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 ren∣dred, 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, * 1.145 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, be∣ginning, 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 wis∣dom, 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 faith∣ful, 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. * 1.146 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 ob∣ject; 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. * 1.147 Grace be unto you, and peace, (saith he) from JESƲS CHRIST, who is the faithful witness, * 1.148 the first-born from the dead. And St. Paul illustrates this ex∣pression 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, * 1.149 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 JE∣SƲS 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 qua∣lity, 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, re∣took not the life He had quitted, that is the life of the first Adam, that infirm, na∣tural, 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 sojourn∣ed 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 mysti∣cal 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 be∣ginning, 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 in∣vesting 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, * 1.150 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 bre∣thren, 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 di∣vine 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 au∣thor; 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 prin∣ciple, 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 obey∣eth 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, * 1.151 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 resem∣blance 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, where∣of 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 endea∣vouring to repair them: that themselves make more; rending with extream impie∣ty, 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, * 1.152 (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 con∣verse 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 spe∣ctacle, 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 hor∣rible 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, * 1.153 in the first Epistle to the Corinthians.

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

THE X. SERMON.

COL. I. Ver. XIX, XX.

Vers. XIX. For it was the good pleasure of the Father, that in Him should all fulness dwell.

XX. And by Him to reconcile all things to Himself, having made peace by the blood of His cross, viz. as well the things that are in Earth, as those, that are in Heaven.

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 per∣fections, 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 pro∣duceth 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 re∣unite Heaven, and Earth, and reconcile these parts of the Universe, that were divi∣ded 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 recon∣ciled. 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 hea∣venly 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 Fa∣ther, 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, * 1.154 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; * 1.155 foras∣much 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 mag∣nitude, 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, * 1.156 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 term∣ed 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; * 1.157 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. * 1.158 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. * 1.159 It is there∣fore 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 ap∣pear 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 Ex∣position 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 abun∣dance 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 Wri∣ters 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 plea∣sure 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 re∣gard 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 Fa∣ther, He receiv'd of Him His Divine Essence, with all its fulness, not by any De∣cree 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 there∣upon, to bring us up from those deeps of death in which we lay, did ordain a Me∣diator 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 there∣by 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 in∣finite 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, * 1.160 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 be∣ing 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 * 1.161 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 Go∣spel, and the worshipping of Angels, with the service of the LORD; the Apo∣stle 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 ex∣cellency, 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 di∣strust 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 foun∣tain? Grant, that the worshipping of Saints is not criminal (which yet it evident∣ly 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 con∣sideration 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 me∣rit 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 pro∣claimed 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 sem∣blable 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 can∣not, 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 seat∣ed in CHRIST. And this is that, which the particle, and, used by the Apo∣stle, 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 for∣mer; 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 Re∣conciliation. 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 prepa∣rations.

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, * 1.162 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 af∣firm, 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 confirmati∣on 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 par∣take 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; where∣as He took not the nature of Angels. Secondly, because every Mediator inter∣veneth 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 Scrip∣ture 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, * 1.163 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 them∣selves, 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 glo∣rious, 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 recon∣ciled 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 se∣parated 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 di∣vide them into two ranks; some, that are on the earth; others, that are in the hea∣vens? 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 hea∣ven 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 them∣selves, 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 mu∣tual

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 Corpo∣ration, having been formed and qualified for mutual commerce. It's in this rela∣tion, 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 se∣cond, 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, pre∣sently 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 re∣bell'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 di∣vers 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 at∣tend 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 fel∣lowship 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 La∣tines, 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 con∣ditions 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 plea∣sure 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 Pa∣radise: 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 sa∣luted 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 mis∣chief 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 vani∣ty; 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 hea∣vens with our earth, and all the Elements with us. For heaven, which had no∣thing 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 comfort∣able 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 recon∣cile 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 per∣fectly 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, * 1.164 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 there∣fore 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 mira∣culous change was wrought. This precious blood contented the Justice of the Fa∣ther, 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 shed∣ding 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 com∣pass 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 environ∣ed 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 suf∣ficient.

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 mor∣tifie 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 punish∣ments? 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 re∣proach, 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 con∣serves 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 re∣united 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 deport∣ments. 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 en∣tred, 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 Immor∣tality, where He will fully finish it one day, to His own glory, and our eter∣nal blessedness. Amen.

THE XI. SERMON.

COL. I. Ver. XXI, XXII.

Vers. XXI. And you who were somtime estranged from Him, and who were His enemies in your understanding, in wicked works.

XXII. Yet now hath He reconciled, in the body of His flesh, by death, to render you holy, and without spot, and unreprovable before Him.

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 par∣ticular 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 di∣vers 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 excel∣lency 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 un∣derstandings, 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 pur∣pose, 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 dis∣cerning 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, * 1.165 ye were with∣out CHRIST, having no communion with the common-wealth of Israel; being stran∣gers 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, * 1.166 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 un∣loved 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 Uni∣verse, and gave it to monsters. They despised His Will, and contraried all His or∣ders. 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 there∣fore 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, * 1.167 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 ex∣presly 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 sal∣vation. 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 il∣lusion, 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 mon∣strous 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 enjoy∣ment 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 alto∣gether inexcusable; * 1.168 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 considera∣tion. 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 con∣tagious, 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 affe∣ctions, 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 under∣standing: and he elsewhere testifies the same truth in divers places; as when he saith, * 1.169 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, * 1.170 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 Gen∣tiles 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 affecti∣ons. 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 dark∣ness: they have left in writing; the one of them, * 1.171 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? * 1.172 I said in the second place, that this Text discovers also to us, the extent of this cor∣ruption. For if any sort of men could be found exempted from it, in all probabi∣lity it should be the Greeks, the most polite, and best civilized of all people. Ne∣vertheless 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, * 1.173 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 acute∣ness 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 illu∣strious arguments of His power, wisdom, goodness, and providence; as St. * 1.174 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, un∣to 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 dispen∣sation, was nought else on their part; but that they were thereby rendred inexcusa∣ble. 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 re∣presenteth 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 ima∣gined more wretched, than men far from, and strangers to GOD, in whose com∣munion 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 ali∣enated 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 else∣where, * 1.175 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 sig∣nifie the setting of them again, in His good liking, and favour. It happens som∣times, 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, * 1.176 what he saith elsewhere, that GOD was in CHRIST, re∣conciling 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 Reconci∣ation 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, accord∣ing to that doctrine of the Apostle, * 1.177 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 con∣sideration, it appertaineth only to the faithful, according to that clause of the co∣venant, which declareth, That the only Son was given to the world, that whosoever believeth in Him, * 1.178 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 recon∣ciled 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 sacri∣fice, 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; * 1.179 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, * 1.180 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 acknow∣ledge, 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 appear∣ance 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 fore∣going.

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, to∣wards 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 suf∣fered 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, * 1.181 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 unrepro∣vable; 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) ordina∣rily 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 righ∣teousness 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, * 1.182 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 Corin∣thians, as here that of the Colossians, he saith, But ye are washed; but ye are san∣ctified. Here the Apostle doth not only knit these two graces together: but more∣over 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 Justifica∣tion. 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 shew∣eth 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. * 1.183 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, * 1.184 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, * 1.185 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. * 1.186 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 im∣portance. 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 sub∣stance, 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 thi∣ther; whereas Charity, as the last, and highest perfection of our being, shall eter∣nally remain. Secondly, from hence appears, how much carnal Christians do de∣ceive themselves; who pretend to salvation, without sanctification. Wretched men, what do you? Your pretention is a vain Chimera. You pursue an impossibi∣lity. 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 immor∣tality; 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 reconci∣led 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 mar∣vels 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, where∣with 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 deport∣ments, 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 signi∣fie 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; re∣ferring 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 under∣standings 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 recon∣ciled 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 pro∣found 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 con∣ferred 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 good∣ness. 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 sanctifi∣cation, 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 salva∣tion. Amen.

THE XII. SERMON.

COL I. Ver. XXIII.

Vers. XXIII. If indeed ye continue in the faith, founded and firm, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature, which is under heaven, whereof I Paul have been made a Minister.

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 be∣lief to His Divine truth, take no care to perform what He commands, but con∣tent 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 represent∣ed 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 ene∣mies, 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 unreprove∣able before Him. But the Apostle knowing, there were Seducers and deceitful workers among them, who laboured to turn them away from the purity and simpli∣city 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, correct∣ing 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 per∣severance, 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, * 1.187 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 dif∣ferent. 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 * 1.188 alone; ac∣cording 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 not∣withstanding, 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, * 1.189 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 Declara∣tions of the bounty of GOD; as our Saviour said, He that shall not believe, shall be condemned; * 1.190 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. * 1.191 The Apostle therefore, to shew that he speaks of per∣severance, 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 ap∣pear, 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 build∣ings, 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 proper∣ly 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 sal∣vation 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 ex∣presly declare, that such as stand are founded; and that such as fall, are not. Cer∣tainly 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, * 1.192 that it might be made manifest, that all are not of us. The same is to be further seen evidently in the Para∣ble of the Sower, where the LORD saith expresly, * 1.193 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 diffe∣rent 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 agi∣tation, 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 Consci∣ence, 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 incessant∣ly 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 ne∣ver 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, * 1.194 We may not account them prudent or faithful, whom He∣resie 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 dif∣ficulty, 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 ex∣cellency 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 Philo∣phy; 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 be∣fore an excellent Testimonial for fidelity and sincerity. I mean (saith he) the Go∣spel 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 hea∣ven. 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 ha∣bitable earth, in spight of the contradictions of Hell and the world. His asser∣tion, 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 Crea∣tures. 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, * 1.195 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, * 1.196 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 sub∣ject 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 un∣derstand 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; where∣as 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 Go∣spel 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 expound∣ing (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 preach∣ed in all the creature which is under heaven: We shewed first, by good and irrefra∣gable testimonies of Ancient Writers, both Christian and Pagan, that the heaven∣ly 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 ab∣solutely 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 de∣clareth 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 cheat∣ing arts of false Teachers, and their crafty Seducements, or by the Threatnings and Persecutions of the world. These things having been heretofore largely de∣duced 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 He∣rald and witness of the Gospel, immediately by the LORD JESUS, instruct∣ed 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 primi∣tive 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 compleat∣ing 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 ex∣treme and invincible necessity, as in places and times, when there are no true Mini∣sters 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 per∣son 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; * 1.197 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 Apo∣sile 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 com∣mand, 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 hither∣to. 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, nei∣ther 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 an∣other. 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 re∣soluteness 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 co∣gitations. For as an ancient yer while said very prudently, * 1.198

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 ho∣ly, 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 re∣taining 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 con∣tent 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 Apo∣stles? 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 commit∣ed to S. Paul's ministring. And if those of Rome do alledge to us their Devo∣tions

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 venera∣tion of Images, nor the invocation of Saints departed; nor the other points for which they have Excommunicated us. And herein their Head doth evident∣ly 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 Epi∣stles. 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 Chri∣stianity, 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 rude∣ly 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, * 1.199 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, * 1.200 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 con∣tinue 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 wea∣pons 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 won∣ders. Faithful Brethren, let us fence our selves seasonably against this tentati∣on. 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 bond∣servants,

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 hea∣ven, 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 pre∣sent, 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 super∣eminent and immortal glory, which the Gospel that you have believed, doth promise to all those, which shall constantly persevere in the Vocation of the LORD JESUS. To whom with the Father, and the Holy Spirit, the true and only GOD, blessed for ever, be all honor, and praise to ages of ages. Amen.

THE XIII. SERMON.

COL. I. Ver. XXIV.

Vers. XXIV. Whereupon I now rejoyce in my sufferings for you, and to fill up the remainder of the afflictions of CHRIST, in my flesh, for His body, which is the Church.

THE Gospel of the LORD JESUS hath many admirable evidences of its divinity, and among them, the sufferings of its Confessors, and Mar∣tyrs are, in my opinion, not the least illustrious. For if you seriously con∣sider 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 ha∣tred, 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 furi∣ous 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 generati∣ons, have authorised the belief of them; whereas the faithful suffered for Christi∣anity, 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 at∣tributed 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 suf∣ferings 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 com∣mitted 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 clear∣ing 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 Mini∣ster of His, these great combats which I sustein, and the afflictions which I conti∣nually 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 rea∣sons 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 perspicui∣ty, 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 afflicti∣ons. 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 perse∣cution of his, which we have at large in the book of the Acts, that these faith∣ful 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 Go∣spel 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 particu∣larly kindled their passion against S. Paul. They suffered S. James, and divers others of the Disciples, who exercised their Ministry among those of the circum∣cision, 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, * 1.201 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 re∣lation, 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, * 1.202 I Paul, (saith he) am the Prisoner of JESƲS CHRIST, for the Gentiles. He expresly nameth, the considera∣tion, 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 peo∣ple 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, * 1.203 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 sancti∣fied 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 re∣ception of his instructions, besides the authority of his Office, which he sets be∣fore 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 repent∣ing 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. * 1.204 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, * 1.205 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 unrigh∣teousness 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 vigo∣rous, 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 them∣selves gladsomly, on such occasions. S. Paul goes yet further. * 1.206 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, * 1.207 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 af∣firm, 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 under∣going 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 suf∣ferings, or His tentations; as in the Epistle to the Hebrews. * 1.208 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, * 1.209 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, * 1.210 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. * 1.211 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 suf∣ferings, by which all His faithful ones are consecrated, after His example. The same, * 1.212 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, * 1.213 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 dis∣graceful condition, the afflictions and incommodities of the people of GOD, the reproach of CHRIST; * 1.214 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, * 1.215 or thieves, or evil-doers, or busy in other mens matters, but as Chri∣stians: all the wounds that they receive upon this account, are justly called the suf∣ferings 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, * 1.216 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 Hus∣band, 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 relati∣on. 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 com∣plained 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? * 1.217 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 want∣ing of them. To understand it aright, we must remember, what he teacheth us elsewhere, to wit, that whom GOD hath foreknown, * 1.218 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 eter∣nal 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 parti∣cular; through what trials he shall pass; where his exercises shall begin, and where they shall end. And as His hand, * 1.219 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 al∣ready 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 ex∣change

with, some other. I reckon, that there is represented by it, a secret oppo∣sition, 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 purcha∣sed 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 re∣semblance 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 particu∣larly, 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 immor∣tal, 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 coun∣sel of GOD. When we shall have once quitted it, there will be no more con∣flicts, and sufferings for us to undergo, then there were, for the LORD JE∣SUS, 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, be∣yon 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 grati∣tude 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 considera∣tion 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 preci∣ous 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 in∣volved 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 there∣through 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 afflicti∣ons, 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, * 1.220 that he speaks of in this place, I would, ye should know, (saith he) that the things which have beti∣ded 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 conver∣ted 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, * 1.221 that he suffereth all things for the elects sake.

This may suffice, for the proposal of the truth, which is perspicuous, and sim∣ple, 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 sa∣tisfied 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 satis∣fied 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 ac∣knowledge, 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 opini∣on, 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 ad∣joyned. 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 satisfacti∣ons, 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 thou∣sand other such things: * 1.222 in which, never any man dreamt of any satisfaction. And when S. Paul professeth to the Corinthians, that he would most willingly spend, * 1.223 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 teach∣ing; 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 fol∣lows 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 found∣ing, 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 ne∣cessities 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 pu∣nishment of their faults, to the utmost farthing? And as for the pretended satis∣factions 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? * 1.224 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 suf∣fering satisfie for us, how doth he protest elsewhere, that He was not crucified for us? Sure, according to our adversaries supposition, * 1.225 he could not in truth de∣ny 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 JE∣SUS 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 ne∣cessarily 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 con∣stantly 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 per∣petual voice of the Church, that though the faithful dye for their brethren, * 1.226 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 founda∣tion 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 ra∣ther 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, * 1.227 If we confess our sins, He is faithful, and just to pardon them, and to cleanse us from all ini∣quity. 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 unprofita∣ble 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 exam∣ples, that excellent fruit of piety, which they do contain, he admiring, and imi∣tating them the best he can. This is that we ought to practise, upon the suf∣ferings 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; * 1.228 I rejoyce (saith he) in my suffer∣ings; and our LORD Himself commands us to have this sentiment of it. Re∣joyce (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, re∣member

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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 salvati∣tion. 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 Fami∣ly. 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 so∣ever 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 edificati∣on, 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, * 1.229 professing to the Philippians, that if he might serve for an aspersion upon the sacrifice, * 1.230 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 or∣dures 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 re∣quireth

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 prospe∣rity; crowned with good works, and the fruits of righteousness, to the glory of our great Saviour, the edification of men, and your own salvation. Amen.

THE XIV. SERMON.

COL. I. Vers. XXV. XXVI. XXVII.

Vers. XXV. Of which (Church) 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.

XXVI. Even the secret, which had been hid, from all ages, and generations; but hath now been manifested, to His Saints.

XXVII. To whom 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.

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 dwel∣ling-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, * 1.231 that are spoken of thee, O City of GOD. But among its other glo∣ries, 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 oc∣casion. 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 won∣der 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. Af∣ter 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 my∣stery, 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 con∣sisteth, namely, in JESƲS CHRIST our LORD; He is the whole mat∣ter, 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 pur∣pose 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 sub∣ject 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, found∣ed on the dispensation GOD had given him. Thirdly, the object of the exe∣cution of this office, which he expresseth, by saying towards you; that is, to∣wards 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 High∣priest, 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 salva∣tion, out of his obedience; that he hath, though indirectly, even power, and domi∣nion 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 mock∣ing 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; * 1.232 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. * 1.233 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; * 1.234 You know, that the Princes of the Nations are Masters over them, and exercise authority up∣on them, but it shall not be so among you. And these men exercise, both upon peo∣ple,

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 Mini∣ster; 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 Scri∣pture, 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, * 1.235 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 ex∣ample 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 resur∣rection, 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 sodain∣ly, 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 persecu∣tor, to a Minister of the Church. But beside the Author of his call, he further dis∣covers 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 go∣verneth all things, and particularly the things of the Church, by His eternal coun∣sel. And if the Apostle had said simply, that he had been made a Minister, ac∣cording 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 ne∣cessarily 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, * 1.236 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 ob∣lige 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. * 1.237 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 exer∣cise 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 ex∣press notice, when He directed His call from Heaven to him; * 1.238 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 cir∣cumcision 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 ordi∣nary exercise of their charges; it being otherwise not prohibited, either that Peter should undertake preaching to, and the converting of the Gentiles, * 1.239 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 appro∣priating 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 porti∣on 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 no∣thing 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, where∣of 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, * 1.240 which we read in Isaiah that CHRIST shall be a light to the Nati∣ons; 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, up∣on 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 other∣waies. And though this were not so; yet it is impossible, to understand them other∣wise 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; * 1.241 when he saith, that from Jerusalem, and round about, even to Il∣lyricum, 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 ac∣knowledge, 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 re∣ceived 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 perfecti∣ons 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 com∣pleated 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 cal∣led 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 preach∣ing; 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; * 1.242 because it is a de∣ctrine, 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 crea∣tures, 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 teach∣eth, concerning the creation of the world, and the manner of that Creation; con∣cerning 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, * 1.243 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, * 1.244 in almost the same terms. He had signified it before, in that, which he wrote to the Romans: say∣ing, 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 man∣ner: 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 purify∣ing, 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 fur∣ther 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 ac∣cordeth, 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, with∣out 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 dark∣ness of the night did cover all things, it was impossible for the best sight, to pene∣trate throughly the true meaning of them. As when it is broad day, we read di∣stinctly, 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, * 1.245 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, * 1.246 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 obscu∣rity: 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 sal∣vation 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, * 1.247 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 hin∣dred 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 re∣quireth 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 contradicti∣on; 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 ma∣nifestation 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 dis∣covering 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 rea∣sonable, 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 object∣ed 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 de∣siring, 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 crea∣tures, 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 employ∣ed 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, be∣fore 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, * 1.248 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, with∣out 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, * 1.249 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, * 1.250 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 de∣prived 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, * 1.251 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; * 1.252 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, * 1.253 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 glo∣rious ministration of the Spirit; * 1.254 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 Go∣spel, 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 good∣ness 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 mi∣sery, 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, * 1.255 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, * 1.256 and place him in the Church; to make him of a slave of Satan, a child of GOD, was (as an An∣cient, 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 dung∣hil, 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 trans∣form 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. * 1.257 And he ad∣deth, 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, * 1.258 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 recei∣ved 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 communica∣ting, so rich, and so admirable a secret to us. Many Kings, and Prophets have de∣sired 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 Hea∣ven, did dissipate the shadows of the one, and dispel the darkness of the other, chang∣ing, by its vertue, the whole face of the universe in a moment. It hath particular∣ly 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 abun∣dant in glory. They, that would stuff it out with Ceremonies, and services, whe∣ther 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 opulen∣cy, 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 disco∣vered 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 com∣mitted 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 honou∣red you. Let His mystery shew forth the wonders of its glory, among you; potent∣ly changing your whole life, into its brightness, and transforming you into the image of that JESUS CHRIST, who hath vouchsafed to dwell in you, and to take your hearts, for His temple: that after you have wisely managed His talents here below, and happily travailed in His work, He may crown you one day, in the Heavens, with that soveraign, and eternal glory, which He hath promised us, and we hope for, from His grace. So be it.

THE XV. SERMON.

COL. I. Vers. XXVIII. XXIX.

Vers. XXVIII. Whom we preach, admonishing every man, and teach∣ing every man in all wisdom, that we may render every man perfect in CHRIST JESUS.

XXIX. Whereunto also I labour, combating according to His efficacy, which worketh in me powerfully.

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 disco∣ver 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 na∣ture, 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) inform∣ed us of it, in the foregoing text; where he affirmed, first, that the Gospel is a myste∣ry, sudden during all the ages and generations, which had passed; but now mani∣fested 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 Di∣vine word to all men. For having intimated before, the subject of this great my∣stery 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 au∣thority 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 Mo∣ses, 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, * 1.259 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 conscien∣ces, 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. JE∣SUS 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 Purga∣tory, 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 dis∣charge 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. * 1.260 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 else∣where, which is to be found in JESUS CHRIST only: and having this li∣ving, 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 in∣finite, His righteousness absolutely perfect, His grace inexhaustible, His power su∣pereminent: but they are not content with it however; They adjoyn their satisfacti∣ons unto His; the prayers of Angels, and Saints to His intercession; and do min∣gle 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 in∣duce 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 wis∣dom. 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 sin∣ners; 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 un∣derstanding. The Apostle protesteth elsewhere, * 1.261 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; re∣proving 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. * 1.262 Preach the word (saith he to Ti∣mothy) be instant in season, and out of season; reprove, rebuke, exhort with all sweet∣ness 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 pro∣fession, 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 ex∣plain 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 ex∣ecute 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 vi∣ces, and their duty, burthensome. And this tenderness is a very bad sign; as shew∣ing, that their morals are not found. As a Physician judgeth, that there is some∣thing 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 con∣cerns 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, * 1.263 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 ne∣cessary 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 want∣eth 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 ex∣travagant the dreaming of those is, who would make it be believed, that the do∣ctrine 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 ac∣count, 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 immedi∣ately, that by it, he rendred every man perfect in CHRIST JESUS. whatso∣ever 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 con∣trary; 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 Preach∣ing 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 indiffe∣rently 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, * 1.264 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 pretend∣ed 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, * 1.265 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. * 1.266 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 comprehend∣eth 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, * 1.267 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 immedi∣atly 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 tend∣eth, 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 salvati∣on. 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 per∣fection; forasmuch as He giveth us what we have of it, by His Spirit; and sup∣plyeth, 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 ob∣servation of the Mosaical Law, the worshipping of Angels, and such other Tradi∣tions, 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 man∣ners, 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 evi∣dent, 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 particu∣lars, the believing whereof is necessary to salvation: It must be concluded there∣fore, that they omitted not any one of them. Whence it is clear, by the same ar∣gument, 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, * 1.268 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 con∣trary 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 per∣section. 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 Parti∣sans do suffer it, and seem, for the most part of them, well pleased with it; imagin∣ing, 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 Secu∣lars, 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 con∣duct 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 pro∣gress, 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, favoura∣ble 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 en∣gaging 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 plea∣sures, 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 evi∣dently 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 coun∣tries, 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 in∣credible pains. He had no sooner achieved one conquest, but he enterprized ano∣ther; and the end of one labour was to him, but the beginning of another. Ne∣ver 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 perfecti∣on, which the LORD JESUS promised, caused unto him. And as the incli∣nation, 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, * 1.269 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, * 1.270 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 country∣men, 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 la∣bours, and sufferings, which he meaneth here, when he saith, Whereunto I also la∣bour, 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 effica∣cy, 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 go∣vernment 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 pa∣tiently, and cheerfully bear the persecutions, and tentations, which were still let loose upon him; the LORD making things tend to His glory, and the advance∣ment of his work, which seemed so contrary thereto, as He promised him else∣where, that His power should be made perfect in his infirmity. Thirdly, in ac∣companying the Apostles preaching, with diverse miracles, which ravished men, and authorised his words, * 1.271 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 won∣ders. 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 na∣ture; with such a miraculous blessing, that he made his Gospel to abound, from Je∣rusalem, 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 ex∣cellently 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; * 1.272 a labour, and not a recreation. For the discharging of it worthily, they must toil, and strive, watch in all things, endure af∣flictions, 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 difficul∣ties, susteining us under assaults, and so conducting us, that though we be nothing of our selves, * 1.273 yet, in Him, we can do all things, who maketh us able to be Mini∣sters 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, de∣clares to us, the same CHRIST, whom he preached heretofore to all the na∣tions 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 pluck∣ing 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, nei∣ther 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 incompati∣ble with any of these things. For, I beseech you, is it your business, or your call∣ing, 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 Fa∣mily, 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 no∣thing 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 Bre∣thren, 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, mor∣tifying 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 recom∣mended unto us. The design is great, and you are weak. But the LORD JE∣SUS, 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 power∣fully 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 af∣ter the labour, and the combat, will crown you, on high in the Heavens, with such glory, and immortality, as all the pains of the present life, are no way comparable to. So be it; and unto Him, as also to the Father, and to the Holy Spirit, the only true GOD, blessed for ever, be honour, and glory, to ages of ages. Amen.

The End of the First Part.

Notes

• * 1.1

  Rom. 8.27.
• * 1.2

  Psal. 119.71.
• * 1.3

  In Th saur. l. 4. ch. 22.
• * 1.4

  Psalm 116.12, 13.
• * 1.5

  Luke 1 35.
• * 1.6

  Col. 2.1.
• * 1.7

  Gal. 6.10.
• * 1.8

  1 Cor. 13.
• * 1.9

  2 Cor. 4.6.
• * 1.10

  Hebr.
• * 1.11

  Ibid. v. 6.
• * 1.12

  Rom. 8.23.
• * 1.13

  2 Tim. 1.10.
• * 1.14

  John 1.17.
• * 1.15

  James 2.26.
• * 1.16

  Luk. 19.10.
• * 1.17

  Isa. 65.11.
• * 1.18

  Col. 1.23.
• * 1.19

  Rom. 10.18.
• * 1.20

  Rom. 15.19.
• * 1.21

  Amel. l. 15.
• * 1.22

  Isa. 60.3. & 9.1.
• * 1.23

  Mat. 24.14.
• * 1.24

  Matt. 13.
• * 1.25

  Isa. 41.19.
• * 1.26

  Isa. 55.10, 11.
• * 1.27

  Psalm 95.
• * 1.28

  Psal. 92.15.
• * 1.29

  1 Cor. 4.1, 2.
• * 1.30

  Hos. 10 12, Jer. 4.3.
• * 1.31

  Gen. 43.29.
• * 1.32

  Psal. 129.8.
• * 1.33

  Ephes. 1.15, 16, 17.
• * 1.34

  Mat••h. 1••.1••.
• * 1.35

  Isaiah.
• * 1.36

  Luke 18.1. Col. 4.2. Rom. 12.12. 1 Thess. 5.17.
• * 1.37

  Augustine in Psal. 37.
• * 1.38

  1 Cor. 13.9, 10, 11, 12.
• * 1.39

  2 Pet. 2.19.
• * 1.40

  Joh. 1.18.
• * 1.41

  Joh. 6.40.
• * 1.42

  1 Thes. 4.3.
• * 1.43

  Deut. 33. Isai. 1.
• * 1.44

  Phil. 1.28. Eph. 4.1. 1 Thes. 2.12.
• * 1.45

  Psa. 92.13, 14, 15. Joh. 15. Rom. 11:
• * 1.46

  L••k. 24.49.
• * 1.47

  Ephes. 3.16.
• * 1.48

  Tertull. de pa∣tient.
• * 1.49

  2 Cor. 3.5.
• * 1.50

  1 Cor. 2.14. Rom. 8.5.
• * 1.51

  Joh. 12.39. Jer. 6.10. & 13.23.
• * 1.52

  2 Cor. 3 5. Joh. 6 44.
• * 1.53

  Phil. 2.13.
• * 1.54

  2 Cor. 5.5. Eph. 2.10. 1 Cor. 3.9.
• * 1.55

  Joh. 6.45.
• * 1.56

  Ibid.
• * 1.57

  Chrysostom. it loc.
• * 1.58

  1 Cor. 6.10.
• * 1.59

  Rev. 21.23.
• * 1.60

  1 Thes. 5.5. Phil. 2.15. Mat. 5.14.
• * 1.61

  Rom. 1.23.
• * 1.62

  Eph. 2.3.
• * 1.63

  Eph. 5.8.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  Joh. 6.44.
• * 1.66

  1 Joh. 2.11.
• * 1.67

  Joh. 4.10.
• * 1.68

  1 Cor. 2.8.
• * 1.69

  1 Jo. 2.2.
• * 1.70

  Joh. 3.16.
• * 1.71

  1 Jo. 5.12.
• * 1.72

  Joh. 15.3.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  Rom. 8.1.
• * 1.75

  1 Cor. 6.20.
• * 1.76

  1 Pet. 118, 19.
• * 1.77

  Mat. 20.28.
• * 1.78

  1 Tim. 1.6.
• * 1.79

  Rev. 5.9. Act. 20.28.
• * 1.80

  1 Cor. 15.3. Isa. 53.5, 10. Rom. 3.24. Joh. 1.29. Heb. 9.27, 28. & 10.10. & 1.3.
• * 1.81

  Rom. 4.25.
• * 1.82

  ••eo Mag. Serm. 12. de Passion.
• * 1.83

  Rev. 13.8. Heb. 9.15.
• * 1.84

  1 Cor. 11.7.
• * 1.85

  Gen. 5.3.
• * 1.86

  2 Cor. 4.4.
• * 1.87

  Joh. 14.9. & 12.45.
• * 1.88

  Heb. 1.3.
• * 1.89

  Joh. 1.5. Tit. 2.13. Rom. 9.5. 1 Cor. 10.9. Joh. 12.41.
• * 1.90

  Joh. 5.23. Heb. 1.6.
• * 1.91

  Joh. 8.58.
• * 1.92

  Heb 1.11, 12.
• * 1.93

  Heb. 13.8.
• * 1.94

  Joh. 3.13.
• * 1.95

  Rev. 2.23.
• * 1.96

  Joh. 5.19.
• * 1.97

  Heb. 1.10. Joh. 1.3.
• * 1.98

  Prov. 8.15.
• * 1.99

  Joh. 13.18.
• * 1.100

  Deut. 4.12. Deut. 4.15, 16.
• * 1.101

  1 Tim. 6.16.
• * 1.102

  Isa. 6.2.
• * 1.103

  1 Joh. 3.2. 1 Cor. 12.12.
• * 1.104

  Eph. 2.10. 2 Cor. 5.17.
• * 1.105

  Rom. 8.21.
• * 1.106

  Rom. 8.••2.
• * 1.107

  Rev. 3.14.
• * 1.108

  Rev. 1.8.
• * 1.109

  Prov. 8.22.
• * 1.110

  Heb. 3.2.
• * 1.111

  1 Sam. 12.6.
• * 1.112

  Act. 2.36.
• * 1.113

  Psal. 89.27.
• * 1.114

  Isa. 14.30.
• * 1.115

  Job 18.13.
• * 1.116

  Heb. 1.2
• * 1.117

  Instit. l. 2. tit. 19. S. ult.
• * 1.118

  Psal. 100.3.
• * 1.119

  Rom. 9.20, 21.
• * 1.120

  Col. 1.20. Ep••hs. 1.10.
• * 1.121

  Isa. 65.17.18.
• * 1.122

  Eph. 2.15, 26.
• * 1.123

  Isa. 42.5. Rev. 4.11.
• * 1.124

  Ephes. 3.9.
• * 1.125

  Hebr. 1.10.
• * 1.126

  Prov. 3.
• * 1.127

  John 1.1.
• * 1.128

  Isa. 42.5. & 45.12. & 48.13. & 51.13.
• * 1.129

  Rev. 1.
• * 1.130

  John 8.
• * 1.131

  Prov. 8.
• * 1.132

  Hebr. 1.3.
• * 1.133

  Psal. 104.29.
• * 1.134

  Rom 8.37. Ephes. 1.21.
• * 1.135

  Il podestà.
• * 1.136

  Exchir••d. c. 58.
• * 1.137

  Concil. tom. l. 855. Ep. Joan. Maro••ia Ep 〈◊〉〈◊〉. A. C. ••32.
• * 1.138

  Eph. 5.32.
• * 1.139

  Eph. 1.22, 23.
• * 1.140

  Eph. 4.15, 16.
• * 1.141

  Col. 1.24.
• * 1.142

  Eph. 4. 1 Cor. 12.
• * 1.143

  Bellarm. 3. de Eccl 〈…〉〈…〉. 2.
• * 1.144

  Rom. 8.9.
• * 1.145

  Rev. 3.14. & 1.8 & 21.6. & 22.13.
• * 1.146

  Psal. 110.1.
• * 1.147

  Rev. 1.5.
• * 1.148

  1 Cor. 15.20, 23.
• * 1.149

  Act. 26.23.
• * 1.150

  Phil. 3.
• * 1.151

  Eph. 5.24.
• * 1.152

  1 Cor. 12.25, 26.
• * 1.153

  Chap. 10.
• * 1.154

  1 Sam. 28.2••.
• * 1.155

  Eph. 1.23,
• * 1.156

  Psal. 24. ••. Amos 6.8. Isa. 4••.10.
• * 1.157

  Gen. 1.2.
• * 1.158

  Joh. 1.16.
• * 1.159

  Col. 2.9.
• * 1.160

  As the whose Church be∣lieve••.
• * 1.161

  Or settle.
• * 1.162

  Rom. 5.10, 11. 2 Cor. 5.18.
• * 1.163

  Job 4.18.
• * 1.164

  1 Cor. ••••.
• * 1.165

  Eph. 2.12.
• * 1.166

  Rom. 1.29, 30.
• * 1.167

  Pov. 29.24. & 8.36.
• * 1.168

  Rom. 1.32.
• * 1.169

  1 Cor. 2.14.
• * 1.170

  Rom. 8.7. Ephes. 4.18.
• * 1.171

  Plato in Soph. Aristotle, Ethic. l. ••.
• * 1.172

  Eph. 2••
• * 1.173

  Clem. Alexand. Strom. 6.
• * 1.174

  Act. 14. Rom. 1.19, 20.
• * 1.175

  Rom. 5.8.
• * 1.176

  2 Cor. 5.19.
• * 1.177

  Tit. 2.11. 1 Joh. 2.2.
• * 1.178

  Joh. 3.16.
• * 1.179

  Heb. 10.5, 10.
• * 1.180

  1 Tim. 3. Joh. 2. Heb. 2.14.
• * 1.181

  Rom 6.9.
• * 1.182

  1 Cor. 1.30. 1 Cor. 6.11.
• * 1.183

  Luk. 1.74, 75. 1 Pet. 2.24.
• * 1.184

  1 Cor. 5.15.
• * 1.185

  Tit. 2.14.
• * 1.186

  Eph. 4.5.
• * 1.187

  [As Above.]
• * 1.188

  Only. 1
• * 1.189

  •• Tim 4 7.
• * 1.190

  Mark 16.16. John 3.36.
• * 1.191

  Mat. 7.22.23.
• * 1.192

  1 John 2.19.
• * 1.193

  Mat. 13.13, 19, 21.
• * 1.194

  Tertul. de Paersc.
• * 1.195

  Col. 1.28.
• * 1.196

  Rom. 8.19, 20, 21.
• * 1.197

  1 Cor. 1.24.
• * 1.198

  Chrys. Hom. 〈◊〉〈◊〉 de Lazaro.
• * 1.199

  Matth. 13.21, 22.
• * 1.200

  2 Tim. 1.19.
• * 1.201

  Acts 21.28, 29.
• * 1.202

  Eph 3.1.
• * 1.203

  Act. 26.17, 18.
• * 1.204

  2 Tim. 2.10.
• * 1.205

  Acts 21.13.
• * 1.206

  Rom. 5.3.
• * 1.207

  Acts 5.41.
• * 1.208

  Hebr. 2.9. 1 Pet. 1.11.
• * 1.209

  Rom 6.9.10. Heb. 9.28.
• * 1.210

  2 Cor. 1.5.
• * 1.211

  Phil. 3, 10.
• * 1.212

  2 Tim. 1.8. 2 Cor. 15.
• * 1.213

  Gal. 6.17.
• * 1.214

  Heb. 11.26.
• * 1.215

  1 Pet. 4.15.16.
• * 1.216

  1 Cor. 12.12.
• * 1.217

  Acts 9.4.
• * 1.218

  Rom. 8.28.
• * 1.219

  Acts 4.28. 1 Pet. 1.20.
• * 1.220

  Phil. 1.12 13, 14.
• * 1.221

  2 Tim. 1.10.
• * 1.222

  2 Cor. 12.15.
• * 1.223

  Justinian on the place.
• * 1.224

  Heb. 1.3••.
• * 1.225

  1 Cor. 1.13.
• * 1.226

  Aug. 〈◊〉〈◊〉 tract. in Joa••. & l. q. ad Bonif. de pecc. mer. & remiss.
• * 1.227

  1 Joh. 1.9.
• * 1.228

  Mat. 5.11, 12.
• * 1.229

  Phil. 2.17.
• * 1.230

  1 Joh. 3.16.
• * 1.231

  Psal. 87.3.
• * 1.232

  2 Cor. 124.
• * 1.233

  1 Pet. 5.1.2, 3.
• * 1.234

  Mat. 20.25.
• * 1.235

  Col. 1.23. 2 Cor. 3.6. & 6.4.
• * 1.236

  1 Cor. 4.1.
• * 1.237

  Mat. 28.29.
• * 1.238

  Act. 26.17, 18.
• * 1.239

  Gal. 2.
• * 1.240

  Isai. 42.6. & 49.6. Zech. 2.11. Mic. 4.1.
• * 1.241

  Rom. 15.19.
• * 1.242

  1 Tim. 4.16.
• * 1.243

  Became publick long ago. Eph. 3.5.
• * 1.244

  Rom. 16.25.
• * 1.245

  Isa. 53.7.
• * 1.246

  Act. 8.34.
• * 1.247

  Eph. 3.10.
• * 1.248

  C. 3, & 4.
• * 1.249

  Mat. 11.26.
• * 1.250

  Rom. 9.18.
• * 1.251

  Rom. 11.33.
• * 1.252

  Ephes. 1.7. Rom. 2.4.
• * 1.253

  Eph. 3.7, 8.
• * 1.254

  2 Cor. 3.8.18.
• * 1.255

  〈◊〉〈◊〉 15.8.9.
• * 1.256

  〈◊〉〈◊〉.
• * 1.257

  1 Tim. 1.1.
• * 1.258

  1 Tim. 4.16.
• * 1.259

  1 Cor. 2.2.
• * 1.260

  Acts 4.12.
• * 1.261

  Act. 20.21, 31.
• * 1.262

  2 Tim. 4.2. 1 Tim. 3.2. 2 Tim. 2.24. Tit. 1.9. 2 Tim. 3.16, 17.
• * 1.263

  Act. 20.20, 21, 27.
• * 1.264

  Rom. 1.14.
• * 1.265

  2 Cor. 11.2.
• * 1.266

  1 Cor. 13.11.
• * 1.267

  Phil. 3.12, 15.
• * 1.268

  2 Tim 3.16, 17.
• * 1.269

  1 Cor. 15.10.
• * 1.270

  1 Cor. 9.25, 26, 27.
• * 1.271

  Rom. 15.18, 19
• * 1.272

  1 Tim. 3.1. 2 Tim. 4.5.
• * 1.273

  2 Cor. 3.5.