Forty-nine Sermons upon Colossians, Part 3 · Sermon 40
THE FORTIETH SERMON ON COLOSSIANS,
CHAP. III. VER. XIV, XV.
Verſe XIV. And beſides all this put on Charity, which is the bond of perſection.
XV. And let the peace of GOD hold the chief place in your hearts, unto which ye are called in one body; and be ye thankful.
DEAR Brethren; Hypocriſie, that piece of wickedneſs, which GOD moſt abhorreth, hath a great extent in humane life. It not only counterfeiteth piety, doing external actions of religion, and hiding a protane and impious heart under this handſome veil: but alſo frequently puts on a falſe thew of juſtneſs and goodneſs towards men; that by this out-ſide it may deceive them, and through their credulity, accompliſh its unhoneſt, and vicious deſigns. Hereby, firſt, it commits an iniquity of blackeſt note; it being, as a wiſe Heathen ſometime ſaid, one of the unjuſteſt things in the world, to make a wicked wretch paſs for an honeſt man. And ſecondly, it does unworthily profane the acts of vertue, as holy, and ſacred a thing as any is, making them ſerve the paſſions and intereſts of vice, than which a more unclean and baſer object cannot be imagined. For an Hypocrite does good, not out of any affection he hath unto vertue; but to get reputation, or win peoples hearts, or advance his own affairs. Ambition, or avarice, or pleaſure, is the idol, to which he ſacrificeth the nobleſt, and moſt ſplendid actions. For inſtance, when he gives alms unto the poor, 'tis not, for that he careth for them, as the Scripture ſpeaks of Judas; but he doth it only to win credit. He gives properly to his own vanity, and not to the neceſſitouſneſs of men. Again, when he acts the part of a merciful man, and forgives thoſe that have croſs'd him, the offences they have done him; it is not any ſentiment of goodneſs, but meerly the intereſt of his glory, that ſways him ſo to do. There are a multitude of people that do thus abuſe beneficence, and gentleneſs. As the more expert ſort of Tyrants, they make 'em inſtruments of their luſt; and when they perform any actions of 'em, it is not at the command of thoſe vertues themſelves; but in ſubſerviency to their own vices; retaining a diſpoſition to be cruel, and inhumane, if their intereſt requireth it. Such as are not vertuous but after this manner, are not ſo indeed. They are ſubtil, and dextrous; but not good men. And though the external luſtre of theſe goodly works they do, be apt to deceive men; yet it will not be able to ſatisfie their own conſcience, if they have any; and much leſs to content the eyes of GOD, who judgeth of things by their in-ſide, and their verity; not by their apparence. For that any act of beneficence, of clemency, of meekneſſe, and humanity, may be holy and acceptable unto GOD, 'tis requiſite it ſhould proceed from a ſincere love towards our neighbours. If it come from any other principle, it is of no value in reality, how plauſible and pompous ſoever it be in ſhew. It's a falſe and ſpurious production; a fruit ſair without, but worm-eaten, and corrupt within. Beſide that the thing ſpeaks of its ſelf, St. Paul proclaims it, in the thirteenth Chapter of the firſt to the Corinthians. If I diſtribute all my goods (ſaith he) to feed the poor, and have not charity, it profits me nothing.
Therefore, Brethren, the ſame Apoſtle, having here afore charged us to bear with one another, to pardon one another, and to perform all other acts of kindneſs, mercy, meekneſſe, and patience, doth now add very pertinently for the purging of our hearts and works from all the venome of hypocriſie, that together with theſe vertues, which he hath exhorted us unto, we have, above all, charity, as that which is the ſoul of every true vertue: and without which, the faireſt, and moſt eſteemed actions, are but, as an ancient Doctor ſaid well, glittering ſins. And beſide all this, (ſaith the Apoſtle) put on charity, which is the bond of perfection. And let the peace of GOD hold the chief place in your hearts, unto which ye are called in one body; and be ye thankful. You plainly ſee, that he recommends unto us three Chriſtian vertues, Charity, the Peace of GOD, and Thankfulneſs. Now as for the laſt of theſe, he only names it, without ſaying ought elſe of it; whereas in referrence to the other two, he briefly ſets before us ſome conſiderations, that may oblige us to take up the ſtudious purſuance of them. For he ſaith of charity, that it is the bond of Perfection; and of the Peace of GOD, that we are thereunto called in one body. In compliance then with the order of our Text, we will treat of three heads in this action, if GOD pleaſe; firſt of Charity; ſecondly, of the Peace of GOD; and then for a concluſion, in ſome brief touches of gratitude, or thankfulneſs; about which the Apoſtle ſpeaks but a word, and no more.
There is no perſon in the Church, but knows, that Charity is that pure, and ſincere, and vertuous love, which each of us doth owe to other men our neighbours, upon the account of that communion of nature we have with them, as alſo principally becauſe of the image of GOD, after which they all are created, according to the expreſſe command that He hath given us, to love them as our ſelves. I grant, it hath divers degrees, and doth embrace men with ſome inequality, theſe more ſtrictly, and thoſe leſs, according to the differences of their merit and worth, as alſo of the union we have with them, either in nature, or in the ſtate, or in grace. Nevertheleſs it extends its ſelf unto all, and doth not account any one a ſtranger; but obligeth, and ſerveth them freely, as far as its ability permits, and when occaſion is offered. For our LORD and Saviour teacheth us, in the parable of that poor man, whom the Samaritan aſſiſted, Luke 12.36.finding him in that pitiful eſtate the theeves had left him, on the way from Jericho to Jeruſalem, that every man that needeth our help, is our neighbour; So that GOD, and right reaſon obliging us to love whom ever that is our neighbour, it's out of all doubt, that there is no man but we ought to love. But as Charity hath a much greater extent than the friendſhip of the world; ſo is its flame much more pure and holy. For to ſay true, men of the world love none but themſelves; it being evident, that if they affect any, it is not ſo much to do them good, as to draw profit or pleaſure from them. But Charity doth ſincerely affect its neighbour, deſiring to him, and procuring him that good which is neceſſary to make him happy. And the difference of theſe two affections comes from their cauſes. For Charity iſſueth from the love of GOD; whereas worldly friendſhip proceeds from that vicious, and inordinate love which every one beareth to himſelf; ſo as Charity loving our neighbour for GOD's ſake, ſeeks nothing but GOD's glory, and the welfare of the perſon it loveth: whereas a man of the world, not loving but for his own ſake, does accordingly ſeek nothing but his own intereſts. And though this doth plainly appear in the whole conduct of the one and the other of theſe loves, yet it may be particularly obſerved in this one event, namely, that that affliction and miſery which extinguiſheth worldly amity, doth make the affections of charity to flame more than ever; an evident ſign, that the one is neither bred, nor fed, but by the fruit it gathers from the thing it loves; whereas the other, on the contrary, being kindled by that ray of the Divine image, which it ſees ingraven on the nature of its neighbour, is kept alwaies in, and the more it ſees him need its compaſſions, and good offices, the more it increaſeth, and redoubleth its endeavours. It's this holy, and Chriſtian Charity, which the Apoſtle would have us put on. And beſides all this, (ſaith he) put on Charity.
Theſe words, as they lye in the original, may be taken two manner of waies, both of them apt, and good, and ſuch as have their authors. Some interpret them, and above, or over all theſe things. Others, a little otherwiſe, and for all theſe things. Both the one, and the others, do accord, that all thoſe things which the Apoſtle intends, are the ſame he had ſpoken of immediately before; to wit, thoſe bowels of mercy, that kindneſs, that humility, meekneſs, and patience, which, in the precedent verſes, he commands us to put on. Now then, after the ſenſe of the former of thoſe interpreters, he means that to this rich garment, we ſhould add charity: putting it uppermoſt, as a precious, and an uſeful robe, to cover, and keep all the reſt. Not that we muſt put on charity laſt, in regard of time, after all thoſe other vertues: for on the contrary, it ought to be firſt formed in us, as the parent, of whom the moſt part of the reſt are to be brought forth. But the Apoſtle makes uſe of this compariſon, upon the account of other reſemblances that theſe things have with one another; and the authors of this expoſition do note three of that kind; One, that as the robe we put over our clothes, is greater and larger than our other clothing, ſo charity hath by much a greater extent than any of the fore-mentioned vertues. For whereas Mercy does but ſuccour the miſerable; Kindneſs, but help them that have need or us; Sweetneſs, but careſs thoſe with whom we converſe; and Patience, but bear with thoſe that offend us; charity embraceth them altogether, and is affectionate towards our neighbours generally, both thoſe that are in adverſity, and ſuch as are in proſperity; perſons accommodated, as well as thoſe that are neceſſitous; friends, and foes; the perfect, and the infirm; thoſe that oblige us, and thoſe that offend us; and thoſe likewiſe that look upon us as indifferent. Secondly, as that laſt piece of our clothing, which alſo covers all the reſt, and is moſt in ſight, is commonly faireſt, and the richeſt; ſo likewiſe is Charity, without doubt, more excellent than all the other Vertues, which make up a Chriſtian's clothing. Laſtly, as the one doth mark out, and diſtinguiſh men, being uſually the character of their rank, and of their quality in the Town, or in the State: ſo the other is the Chriſtians livery, and a mark of the honour they have to be the children of GOD, and diſciples of his Son: Joh. 13.35.as our Saviour ſaid; By this ſhall all men know that ye are my diſciples, if ye love one another.
Theſe conſiderations are pretty, and pleaſing; But I doubt whether they be not over-ſine, and ſomething too far fetch'd. I ſhould rather ſay, that the Apoſtle, by thoſe words of his, And above all theſe things put on Charity, doth purely, and plainly mean, that above all, that is principally, we be owners of Charity; ſignifying to us thereby, as he elſe-where teacheth us at large, that it's the excellenteſt of all Chriſtian Vertues; to that degree, that all the reſt do remain uſeleſs without it, being but ſo many vain, and fallacious pictures, which have nothing of ſirnmeſſe, or ſolidity in them. For inſtance; Mercy without Charity, is but a weakneſſe of nature. Without it kindneſs, or benignity, is but indiſcreet profuſion. Courteouſneſſe, but deceitful tattle; Humility, low ſpiritedneſſe; and Patience, a ſtupidity. It's the Divine ſire of Charity, that animateth all theſe Vertues, and maketh them perfect, and gives them all the nobleneſſe, and acceptableneſſe to GOD, they have. It's with good reaſon therefore, that after the Apoſtle had recommended them to us, he adds, that above all we have charity, as that which is of all the richeſt, and moſt excellent. 1 Cor. 23.Not to ſpeak here of the advantage he elſe-where gives it above all other parts of Chriſtianity; even to the preferring it, not only before the gift of tongues, and miracles, before the grace of propheſie, and all the other mervails, where-with JESUS CHRIST adorned the beginnings of His Church; but even before Faith, and Hope; as that which will endure for ever, and flouriſh in the very ſanctuary of immortality; whereas all thoſe other gifts of GOD, which have their exerciſe only here beneath, ſhall ceaſe; whence he concludes, that Charity is greater than all thoſe other graces.
The other Expoſition, which interprets theſe words of St. Paul, And for all theſe things put on Charity, is alſo very pertinent, and what we have been ſaying, doth ſufficiently explain the ſenſe of it. For ſince Charity is the ſoul, and the perfection of all the ſore-named Vertues, which gives them all the valuableneſs and worth they have, the acts of them being vain without Charity, as the Apoſtle ſays, it is clear, that for the having poſſeſſion of them, Charity muſt be had. Beſide, 'tis it that exciteth, and ſett…th them on work: as alſo that, with a kind of neceſſity, produceth, and formeth them in our ſouls. For it is not poſtible, but that the man that truly loves his neighbour, ſhould be ſenſible of his diſtreſſes, if he be afflicted; gratifie him with his beneficence, if he needs it; ſtoop to his neceſſities, and humble himſelf about him; bear with his defects, if he diſcover any; treat him kindly; condeſcend to his infirmities, and ſeek to him, if he withdraw from his friendſhip, and patiently take his offences, if he ſo far forget himſelf, as to do him any; according to the Apoſtle's ſaying, that Charity is patient, and kind, not envious, nor inſolent; 1 Cor. 13.4, 5, 7. Rom. 13.9, 10.that it is not puffed up; that it endureth all things, believeth all things, beareth all things. Wherefore he affirms elſe-where, that He that loveth others, hath fulfilled the law; and that this command, Thou ſhalt love thy neighbour as thy ſelf, doth comprehend in it, and ſammarily re-capitulate all the duties injoyned in the reſt of the Commandments, and concludes, that Charity is the fulneſſe of the Law, that is, the thing that filleth up all the articles of it. Hence it comes, that St. John, the LORD JESUS His beloved diſciple, as we read in the Church-hiſtory, in his extreme old age, having no longer the ſtrength, as afore-time, to make large Sermons in the aſſemblies of the faithful, contented himſelf to ſay th…ſe ſew words, Little children, love one another; judging, and that rightly, that he had compris'd in this ſhort ſentence, all the true duties of Chriſtians. Since then the nature, and ſecondity, and efficacy of Charity is ſuch, you ſee how great reaſon the Apoſtle had to recommend unto us the putting of it on, for our having, and exerciſing that mercy, benignity, humility, meekneſs, and patience, he told us of afore.
His adding, that Charity is the bond of perfection, hath the ſame tendency; But here it comes into queſtion, what that perfection is, which Charity is the bond of; and Expoſitors do labour to explain it to us; Some underſtand it of the perfection of all vertues; which this one doth bind, and put together, comprehending, and embracing them all, as we ſaid even now; and the Romaniſts do thence draw an argument, to conſirm their doctrine of juſtification by works. For, ſay they, thoſe that perfectly fulfill the law, are juſtified by the works of the law. Now, ſince Charity is, in this ſenſe, the bond of perfection, it is evident, that ſuch as have true Charity, do perfectly fulfill the law; whence it follows, that they are juſtified by the works of the law. But letting paſs for the preſent, that which they preſuppoſe, namely, that Charity is here called, the bond of perfection, becauſe it bindeth together, and comprehendeth in it the obſervation of all the commandments of the law; it is clear however, that that which they pretend will not follow. Firſt, becauſe it is not ſufficient for a mans being juſtified by the works of the law, that he fulfills it after ſome certain time unto his life's end. 'Tis neceſſary he ſhould have fulfill'd it from the beginning, and been exempt of ſin, not only from his childhood, and youth, as that juſticiary ſays in the Goſpel, but even from his nativity; ſuppoſing then, but not granting, that he that hath Charity, doth perfectly fulfill the Law, without failing in ſo much as one point; this, as you ſee, would have place in him, but from the time he had put on the habit of Charity; and could not hinder, but that he might have tranſgreſſed divers waies before. Since then the law juſtifyeth none but thoſe that never violated it, at any time what-ever; it is manifeſt, that though a Chriſtian ſhould never violate the law after he hath Charity; yet could he not be juſtified by his works; nor would he be exempted from needing the grace of GOD, for the remiſſion of the ſins he committed before he had Charity. But where grace is, Rom. 11.6.there juſtification by works cannot have place, according to St. Paul's ſaying in the Epiſtle to the Romans. If it be by grace, it is no more by works. Otherwiſe grace is no more grace: but if it be by works, it is no more by grace. Otherwiſe work is no more work. But I add, in the ſecond place, that what they do ſuppoſe, to wit, that he that hath Charity, does perfectly fulfill the law, and ſo, as never to fail ſo much as in one point, that this, I ſay moreover, is evidently falſe, and contrary unto experience, and unto Scripture. Unto experience; for who but daily ſees, and perceives how often, & how many waies thoſe very men among the faithful do offend, who have greateſt degrees of Charity? 1 Joh. 1.Unto Scripture; for it plainly telleth us in divers places, that if we ſay (they are the words of an Apoſtle) we have no ſin, we lye, and the truth is not in us. True it is, that Charity doth not cauſe us to offend; nay, ſuch offending is, on the contrary, a deviation, and a departure from Charity. However, I affirm, it is no impoſſibility, but that a man that hath true Charity, may ſometime falter in it, as you ſee it often comes to paſs in all habits; he that's endowed with them, doth ſome actions not very conſonant unto them. A good Archer, for inſtance, doth not alwaies hit the white, and a good Advocate doth not alwaies plead exactly well. It befalls the beſt Writers, and the exquiſiteſt Painters, and the moſt accompliſhed Politicians, to commit errors now and then in the matters of their profeſſion. And it was ſaid long ſince, of the excellenteſt, and moſt admired piece of heathen Poetry, that there are paſſages in it, at which the author ſlept: from whence others have deriv'd the priviledge, that in a prolix work they may ſometimes forget themſelves. The ſame event attends the habitudes of moral vertues; for neither do theſe ſo abſolutely fill up the ſouls of men, but that actions, contrary to them, do ſometimes eſcape thoſe who have obtained them to an hi… degree: as experience ſhews; and Philoſophers have expreſly noted. Therefore neither are faults incompatible with the habit of Charity, as we poſſeſſe it here beneath. Only it with-holdeth ſuch as are truly endowed with it, from committing them often; and when they are overtaken, it eftſoons toucheth them with regret at it, and moves them to repent of what they have committed. Since then, that to be juſtified by works, a man muſt preſent ſuch ones unto GOD, as have no way any need of pardon, it is ſtill evident, that Charity, how accompliſhed ſoever we may have it here below, yet is not capable of juſtiſying us before GOD. If our adverſaries will be obſtinate, and maintain that Charity is exempted from all ſin, I will grant it them, of that Charity, which reigneth on high in the Heavens, being kindled, Aug. Ep. 29. ad Hieron.and kept up by the viſion of the glorious face of GOD: but I will ſay with St. Auguſtine, that no man hath ſuch a Charity upon earth: ours here is but begun, and imperſectly formed. Yet the Law requireth of us a Charity full, and entire, and perfect in every particular. Surely then, that which we for preſent have, is not able to ſatisfie the Law, nor by conſequence, juſtifie us.
But others conceive, that by this perfection, which Charity is the bond of, the integrity and unity of the Church is to be underſtood: for that the perfection of bodies doth properly conſiſt in the collection and colligation of the parts whereof they are compos'd; thoſe that want any one of them, being not in a condition to be called perfect. Theſe authors therefore make account, that Charity is here ſtil'd, the bond of perfection; becauſe 'tis it that joyneth, and bindeth all the faithful together, by means of the mutual love they bear to one another. For my part, Dear Brethren, I think we muſt joyn together theſe two expoſitions, and reduce them to one; for this end, taking the Apoſtle's words, the bond of perfection, as ſimply importing, that Charity is a perfect bond, by an Hebraiſm very frequent through the whole Scripture; as when 'tis ſaid a man of ſin, or a man of peace, to ſignifie a ſinful man, Rom. ….26.or one that's peaceable, or pacifick; affections of infamy, for infamous affections: and ſo in a multitude of other places. Here then, in like manner, the Apoſtle ſays, a bond of perfection, inſtead of a perfect bond, an exquiſite bond, capable of binding up in perfection both all Chriſtian Vertues in every faithful ſoul, and all the faithful in the Church with one another. For as concerning Vertues, Charity binds them together; both by that common principle, whence it cauſeth them to ſpring, to wit, love of our neighbour; and by that common end, unto which it directeth them, namely, his benefit, and edification; It gathers up, and puts all of them together in its boſome, not leaving one out of its encloſure, becauſe they are all neceſſary for it; mercy to comfort thoſe whom it loves; benignity to ſuccour them; humility to win them; gentleneſſe to pleaſe them; patience to conſerve them; and in fine, all the reſt, to acquit it ſelf of thoſe duties it would do them. And as for the faithful, who knows not, that Charity is the perfect bond of their union? The conſiderations of blood, of ſtate, of intereſt, and of pleaſure, do ſometimes bind other men together; but it is with a great deal of imperfection; theſe unſure bonds being daily broken; and ſo badly compacting the perſons they incloſe, that they are ſoon ſeparated, and do ſometimes even fall foul with, and rend one another. But Charity is in very deed, a perfect bond, that uniteth thoſe whom it ties together, ſo cloſe, and with ſuch firmneſſe, as neither the accidents of fort…ne, (as they call them) nor the mutations of the earth, nor death it ſelf, which ruines all other unions and conjunctions in the World, can looſen them, or ſeparate them from one another. It was this ſacred bond, that heretofore made all the beleevers at Jeruſalem to be of one heart, and of one ſoul. It's a bond, Acts 4.32.that all the force of men and elements can neither break nor untye; a bond ſtronger than death, and the grave, as the myſtical Spouſe ſings in that excellent Song. It doth not only joyn the ſouls of the faithful; it mingleth, and conſociates them, changeth them into one body, and one ſpirit; gives them the ſame will, and the ſame affections.
Now ſurther, it is to form and conſerve this holy union among us, that the Apoſtle does recommend to us the peace of GOD, in the ſecond part of this Text. Let the peace of GOD, ſaith he, hold the firſt place in your hearts, to the which you are called in one body. For this peace of GOD, is not that which we have with GOD, by faith in JESUS CHRIST His Son; when as being appeaſed by the ſatisfaction of His Croſſe, He looks upon us in Him with a propitions, and favourable eye, as a Father, and not as a Judge, not imputing our ſins to us, which may be termed, Peace of conſcience. But it is the peace we ought to have with one another, all of us living amiably together, as children of one and the ſame Father, and heirs of one and the ſame grace and glory. It's the daughter of Charity, and a fruit of that holy and Chriſtian love which binds us perfectly together. The Apoſtle calls it the peace of GOD; firſt, becauſe He loves it above all things, and upon this account is often ſtil'd in the Scriptures, the GOD of peace; hating nothing in the world more than trouble, and diſcord, and contentions, and wars. Secondly, becauſe He commands it us every where in His word. And laſtly, becauſe He is the Author of it, who gives it, and inſpires it, by His Spirit, into all thoſe that are truly His children. And the Apoſtle hath expreſly given it this title in this place, for the more effectual recommending of it to us, and that He might induce us to receive it with the greater reſpect, as a thing of GOD's holy, ſacred, and divine, which we cannot violate without offending grievouſly that Soveraign Majeſty to whom it doth belong … many waies.
He willeth, that this Peace of GOD do hold the chief place in our hearts; The term he makes uſe of in the original is admirably expreſſive, and elegant; for it properly ſignifies, to have the ſuper-intendance of a thing; to be the judge, and arbiter of it; to govern, and regulate it, and give it law. That is, the Apoſtle means, that this Divine peace be the Queen of our hearts; the miſtreſſe and governeſſe of all your motions; that that keeps them in due reſpect, and with-holds them from ever attempting ought that tendeth to violate, or diſturb it. And if the reſenting of an offence, for inſtance, or an opinion of our own worth, or any other ſuch conſideration, do begin to kindle wrath, or hatred, or animoſity againſt our brethren, or excite ſome other paſſion of like nature in our hearts, that this Peace do forthwith advance, and ſtay the commotion and agitation of our minds, calming the ſtorm, and ſpeedily repelling all theſe ſentiments of the fleſh, as ſo many incendiaries, or evil ſpirits, without giving them entrance, or audience. That it do enjoyn us, and inſpire into us humility, and patience, when we have been offended; regret, and the making of ſatisfaction, when we have offended any other: and cauſe us to ſeek carefully after all that it ſhall judge neceſſary to maintain amity, and good intelligence among us, as kind words and obliging deeds; baniſhing both from our mouths, and from our manners, all that's apt to cauſe, or keep up, our dividing from our neighbours.
The advertiſing of us, that this is the peace of GOD, were enough to perſwade us to give it ſuch place in our hearts. But that the Apoſtle might overcome all poſſible obſtinacy, he here further repreſents unto us two conſiderations beſides, which oblige us to give it this ſuper-intendency over our ſouls. The one is, that we are thereunto called; and the other, that we are one body. For the firſt, you know that our LORD and Maſter JESUS CHRIST, doth every where call us to this Peace of GOD, and that He hath given us precepts for it in His Goſpel, and examples of it in His life. For what was there ever in the world more meek and peaceable, than this Divine Lamb? He contended not, Mat. 12.19.nor cryed, and His voice was not heard in the ſtreets; as the Prophets fore-told of Him. He was gentle, and lowly in heart. He never repulſed any; and received ſinners with open arms, how bad and abominable ſoever they had been. He invited His greateſt enemies unto His ſalvation, and offered His grace to the moſt obſtinate, and bore their contradictions without anſwering again, and their reproaches with ſilence, and their rage without exaſperation; and did weep bitterly for that Jeruſalem, that rebellious City would not know the things of her peace. Such is the pattern He gave us; commanding us likewiſe expreſly to be ſweet, Mark 9.50.and ſimple as doves, without gall, and without bitterneſſe, and to be in peace among our ſelves. And His Apoſtles repeat this leſſon to us in divers places, Rom. 12.8.as St. Paul here, and other-where again. If it be poſſible, as much as in you lyeth, have peace with all men. And it's for this that JESƲS CHRIST came into the world, even to pacifie Heaven and Earth, Jews and Gentiles; Iſa. 2.4 & 11.6, 7, 8.to extinguiſh enmities and wars, and change ſwords into plow-ſhares, and ſpears into pruning-books; to take away the poiſon of aſps, and the cruelty of wolves, and the fierceneſs of lions, and transform bears, and the ſavageſt beaſts into lambs, Iſa. 66.12.and make them all live, and dwell peaceably, and amicably together; finally, to make peace overflow as a river, as the ancient oracles had magnifically foretold; Iſa. 9.5.by reaſon whereof He is alſo expreſly ſtiled the Prince of Peace. And you know it was the legacy He bequeathed us, when He was preparing to dye for us. Joh. 14.2.Peace I leave with you, (ſaid He) my peace I give unto you; not to ſpeak of the bleſſing, and the dignity He promiſeth thoſe that ſhall love the ſame. Bleſſed (ſaith He) are the Peace-makers; Matt. 5.9.for they ſhall be called, children of GOD. After all this, who can doubt, but He calleth all His unto peace, as the Apoſtle here affirms? Since He forms them to it by His voice, by His liſe, by His promiſes, and by the whole deſign of His Mediatorial Office?
But beſides the command and order He hath given, the very eſtate and condition He hath by His vocation put us in, doth manifeſtly oblige us thereunto; and this the Apoſtle repreſents unto us in the ſecond place, when having told us, that we are called unto peace, he adds, in one body, or to expreſs the full and whole force of the Greek words, in one only body. It's a doctrine univerſally received, and moſt expreſly aſſerted in divers places of Scripture, that the whole Church doth make up but one only myſtical body, of which JESUS CHRIST is the head, and the faithful are the members, being animated under Him with one and the ſame ſpirit, and knit together by one and the ſame Faith, Hope, and Charity. No one hath part in the Kingdom of Heaven, who lives not in the communion of this body. Sure then it's one of our greateſt concernments to maintain peace among our ſelves; and to put it, as the Apoſtle gives us order, in the higheſt place of our hearts, that it may govern with ſupremacy all our thoughts, all our motions, and ſentiments. For there are no natural bodies, but their members do conſpire, and live with one another in a perpetual and inviolable peace. The ſocieties of States and Families, which are bodies, but of another kind, namely, political and oeconomical are governed in the ſame manner; their primary and moſt ſacred law is, that all the orders and perſons of which they are compos'd, have peace with one another. Now if this hath place both in nature, and in the ſocieties of mankind; how much more ought it to be obſerv'd in the Church, which is a divine, a coeleſtial and ſupernatural body? Our own intereſt doth naturally require it; For as war doth weaken and ruine the States into which it thruſts its ſelf, and whoſe members it divideth; ſo on the contrary, Peace eſtabliſheth, fortifieth, and conſerves them, according to that ſaying of our Saviour, Matt. 12.2….Every kingdom divided againſt its ſelf, ſhall be brought to nought: and every City or houſe divided againſt it's ſelf, ſhall not ſtand.
The Apoſtle addeth in the cloſe, and be ye thankful; which ſome referr to the ſame ſcope that the reſt of the Text hath; as if he intended that thoſe thanks we owe to GOD for the free favour He hath ſhewed us in receiving us unto peace with Him, do alſo evidently oblige us to maintain peace with our brethren. And I acknowledge the argumentation is good, and pertinent. Yet it is better to take this clauſe for an exhortation, he maketh us in general to be thankful towards GOD, and towards men. For, as ingratitude is one of the blackeſt, and moſt deteſtable vices, expreſly enrolled by the Apoſtle among the marks of thoſe wretched times, whoſe extreme corruption he foretells in the ſecond Epiſtle to Timothy; ſo is it ſure, that gratitude, 2 Tim. 3.2.or thankfulneſs, is a vertue moſt neceſſary of any: and in my opinion, he went not very wide from the truth, who called it the mother of all other vertues. Cicers.It enkindleth piety in our hearts; raiſeth up the love of GOD, and of His CHRIST, and carrieth us to ſerve and obey Him, and by conſequence, to exerciſe all honeſty and vertue. It is certain, that upon this account, no man ſins without ingratitude. Add hereto, that thankfulneſſe is the ſource of all the ſervices and duties we perſorm to our Princes, to our Countrey, to our Parents, to our Superiors, and all that have obliged us; offices as you know, that have an huge extent in … it's with a great deal of reaſon, that the Apoſtle … give us charge alſo touching Thackfulneſſe.
Dear Brethren, Theſe are the three Vertues which he tells us of in this Text. Let us not neglect any one of them. But embrace them all three, and deck our lives internally and externally with them. In the firſt place, above all let us put on Charity; as the ſoul of Chriſtianity, the perfect bond of your union, the mark of GOD's children, the abridgement of all our duties, and the mother of all Vertues. Having it, you have all; and without it, you have nothing. Without it, all the profeſſion you make of the Goſpel, your prayers, your religion, and your ſervices, are but an empty noiſe, a ſounding braſs, 1 Cor. 13.1.(as the Apoſtle ſpeaks) and a tinkling cymbal. Becauſe the Iſraelites wanted this, GOD had all their devotions, and all their ſacrifices in abomination. How much more will He reject yours, if you have the impudence to preſent Him any without Charity? Now that His Son JESUS hath ſo magnifically diſcovered to you the neceſſity and excellency of it? For what can you alledge any longer, for excuſing your ſelves from this duty? Nature it ſelf, verily, ſufficiently obliged you afore to love your neighbours, ſince that they are your brethren, even after the fleſh, iſſued from the ſame Adam, and the ſame Noah, animated by the ſame Spirit, clothed with the ſame body, born and bred upon the ſame earth; and if you deveſt your ſelves of all the difference that vanity and opinion hath created, you will ſee, that in truth there is none at all between you and them. You are ſubject to the ſame accidents they are; and the death that at laſt brings them down, will no more ſpare you than it does them. Having ſo ſtrict a conjunction with them, you ought to look upon them as your other ſelves, and love them as your neer relations, and not account any thing that betides them, forein, or indifferent. The Heathen, who knew no more, had the underſtanding to draw this concluſion from it. But the Croſs of our LORD and Saviour hath diſcovered to us other reaſons of Charity, that are much more excellent, and much more preſſing. For He ſo loved men, that He died to ſave them. Chriſtian, how can you hate or deſpiſe perſons whom your Maſter hath ſo much loved and eſteem'd? upon whom you ſee His blood, whereby they have been waſh'd and purified together with your ſelves? His Spirit, with which they have been ſealed as well as you? The firſt-fruits, and earneſts of that heavenly inheritance unto which they and you are called to live eternally together in the ſame? It's by that they are to be conſidered, and not by what they are upon this earth, which with the whole heap of all its pomps, and riches, and nobility, and honours, and other pieces of vanity, is but a figure that paſſeth away, and periſheth. If your neighbour hath nothing on the earth; if he be deſpiſed, and accounted the filth and off-ſcouring of the world, as the Apoſtle ſpeaks, remember, that he hath his ſhare in Heaven, that he is an heir of this eternal Kingdom, the child of GOD, and brother of JESUS CHRIST. Let this dignity of his, which is ſo high, and ſo precious in the ſight of GOD and His Angels, induce you to love him, to tender him, and apply your ſelf to him; let it mitigate your reſentments, if he hath offended you; let it ſtretch for your hands to a ready communicating of the ſuccour of your alms, of your conſolations, and of your good offices, if any neceſſity of his does call for them. For ſuch is the nature of true Charity; it loves not in word, and with the tongue, but indeed, and in truth. Let ours then abound in alms, and in beneficence unto the poor; in conſolations of, and in good offices to the afflicted. Let it be firm and conſtant. Let not our brethrens ill ſucceſſes no, nor their offences if it befall them to do us any) be ever able to break this ſacred bond of perfectneſſe, which ſpiritually joyneth us and them together in our LORD.
Let us alſo heedfully keep, as committed to our truſt, that peace which JESUS CHRIST hath let us at His death, and unto which He calleth us in one body, by all His religious myſteries. This, ſaith the Apoſtle, is the peace of GOD: and he that keeps it, may be ſure to have GOD with him, according to the promiſe which the ſame Apoſtle does elſe-where make us. Live in peace, (ſaith he to us) and the GOD of love, and of peace ſhall be with you. Object not thoſe petty reaſons which fleſh and blood inſpires. Nothing muſt be heard againſt the Peace of GOD. The Apoſtle requires that it have the prime place in our hearts; that it be the Governeſſe, and Super-intendant of them. Account then every thought that would diſturb it, as rebellious, drive it out of your hearts, and cruſh it as an infernal thought, which cannot come but from the enemie, ſince it is contrary to the peace of CHRIST. Now here, Dear Brethren, I might make large complaints upon that rebelling, whereof the moſt of us are guilty, againſt this Peace of GOD, which the Apoſtle ſets up to rule in our hearts. We have ſhaken off its yoke. Fleſh and blood, and their intereſts have driven it out from among us. It is ſo far from poſſeſſing the firſt place here, that it hath ſcarce any at all: and it ſeems, that offended with our contempt, it hath quitted the Church as well as the world, and is altogether retired into Heaven. For all among us is full of diviſions, and diſcord, of ſuits, of quarrels, of little wars, which we make upon one another, with a ſcandalous eagerneſſe and obſtinacy. In the name of GOD, let us recall, Beloved Brethren, into our communion, this holy and bleſſed Peace of GOD, unto which JESUS CHRIST and His Goſpel, with ſo much inſtance invite us, and henceforth give it that place in our hearts which the Apoſtle aſſigneth it. This is the beſt thanks we can render this great Saviour for the kindneſſe He hath ſhewed us. And if we deny Him that peace He demands of us for our Brethren, I know not how we can ask of Him His, for our ſelves; or clear our ſelves of the fowleſt ingratitude that ever was. But I hope better things, and do beſeech the LORD, that Himſelf would ſhed abroad His peace into our hearts, and abſolutely ſettle it in them: that hereupon we may ſee all His bleſſings abound in the midſt of us, both thoſe of the preſent life, and thoſe of the life to come. Amen.