Forty-nine Sermons upon Colossians, Part 1 · Sermon 13
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 Martyrs are, in my opinion, not the leaſt illuſtrious. For if you ſeriouſly conſider them, you will find, that there never was any doctrine in the world, that drew more perſecutions upon its followers; or that inſpired them, with ſo much courage, and reſolution to undergo the ſame; or was, in effect, ſealed with ſuch a deal of blood and patience. Other religions, as being ſprung from the earth, are welcome there; and the world that well knoweth its own blood, and its own ſpirit, ſhews them kindneſs, and receives them gladly. The alliance alſo which there is between them, being all of them fruits and productions of the fleſh, makes them mutually bear with one another. And if ſome jealouſy at any time, do raiſe in any of them, ſome averſion for the reſt, this paſſion ſeldom carries them ſo far, as to an open perſecution. But as ſoon as Chriſtianity appeared, they all turned their hatred, and their violence againſt it, as againſt a Religion, that was a ſtranger, and of a quite different original and extraction from theirs. Who is able to report the furious exceſſes of the world againſt this innocent diſcipline? and the horrid calamities, to which it condemned the profeſſors of it, baniſhing them out of all its countries, ſtripping them of all its honours and poſſeſſions; burning them, and maſſacring them and mercileſly employing its brute creatures, and its elements, againſt them? Yet theſe cruelties did not aſtoniſh the faithful; They bore them generouſly, and would rather loſe all that was dear to them, even to their very blood and life it ſelf, than renounce JESUS CHRIST. Of ſo many falſe religions, as were up in the wind among men heretofore, in the time of Paganiſm, name but one that was conſecrated in ſuch a manner. Of all the ſects of Philoſophy, which Greece yer-while brought forth, and the old ſages ſo haughtily boaſted of, ſhew me one, that gave its diſciples the courage to ſuffer for it; or was watered with their blood. Indeed I will not deny, but that ſome perſons have been, and ſtill are found to ſuffer for falſe religions. But Firſt, this happens not, ſave when long uſe, and the ſuperſtition of many generations, have authoriſed the belief of them; whereas the faithful ſuffered for Chriſtianity, at the firſt ſpringing forth of it, before that the conſent of people, or the authority of Princes had ſtrengthn'd it, or any other of ſuch humane conſiderations made it plauſible. Then again, thoſe ſufferings for error are very rare, they be the ſufferings of ſome few perſons only, one here, and another there, whom vanity or melancholy may puſh on ſo far; Whereas Chriſtians ſuffered by thouſands, of all ages, of each ſex, of every rank and condition, ſo as their reſolution can be attributed to no other motive but their religion. Who can doubt, but Mahometiſm, and Paganiſm would have been immediately extinct, if they had been expoſed to the like trials? Whereas Chriſtianity was eſtabliſhed by them: it flouriſhed in the flames; and the ruder ſhocks that perſecution gave it, the deeper root it took. And this Character is ſo eſſential, to this Divine diſcipline, that in the time of our fathers, when GOD cauſed it to come forth, once again into publick light, it eſcaped not the ſame treatment that it antiently had; nor did it fail to make proof of its truth by the ſame ſufferings, confeſſions, and martyrdoms which had accompanied its firſt birth. Hereto I further add, that the ſufferings of other religions, when any be, are with conſtraint and fear, or mixed with pride, and obſtinate ferocity, whereas, in thoſe of the Goſpel, there ſhine forth humilty, and modeſty; charity, and ſweetneſs; coeleſtial conſolation, and joy. Such, at the erecting of Chriſtianity, were the ſufferings of the Apoſtles, and of their Diſciples. For which cauſe, S. Paul mentions his, here to the Coloſſians, in purſuance of the deſign he had to confirm their faith. I now rejoyce (ſaith he to them) in my ſufferings for you, &c. — To keep the faith of the Coloſſians, in its purity, and to ſecure it from the leaven, which the ſeducers would mix with it, he repreſented to them (if you remember) in the precedent Text, two ſtrong arguments of the truth of the Goſpel. One taken from its extention, for that it had been preached through all the world in a very little time; whereas the new doctrine, wherewith there was endeavour to infect them, had been heard but here and there in ſome by corners. The other drawn from the miracles of his own call: for that it was the doctrine, the miniſtration whereof, our Saviour had authentically and magnificently committed unto him; Whereas He had given no perſon any order, to preach thoſe traditions, wherewith ſome would burthen them. But becauſe this was a matter of great importance, he ſpends the reſt of this chapter, in grounding and clearing it, ſhewing by divers means, the truth of His Heavenly call. And firſt, he confirms it in this verſe, by the ſufferings which he chearfully and willingly bore, to anſwer that call; ſecretly oppoſing this condition of his, to the condition of the falſe teachers, who were exempted from the croſs, by the profeſſion they made of obſerving Moſes's Law. That I (ſaith he) am ſent of GOD, and a true Miniſter of His, theſe great combats which I ſuſtein, and the afflictions which I continually ſuffer, do evidently ſhew you. For inſteed of fearing them, or being aſham'd of them, I rejoyce in them; and it highly contents me to confirm my preaching, with this divine ſeal of JESUS CHRIST's, even the cheerful bearing of His croſs; becauſe I am not ignorant, how neceſſary this deportment is in His School, where no one lives without ſuffering; and how profitable it is for His myſtical body, that is to ſay, the Church whom He hath united with Himſelf, and of whom He hath made me a Miniſter. This is the ſumm of what the Apoſtle delivers to us here, in the matter of his afflictions; and that we may the better underſtand it, we will conſider, Firſt, the manner how he bore them, which he expreſſeth in theſe words. I now rejoyce in my ſufferings for you; and next in order, the reaſons of this his rejoycing, taken from the nature of thoſe afflictions, which were the reſt of the ſufferings of CHRIST, which I do fill up (ſaith he) in my fleſh: and finally the object, or the uſe of them, in that he ſuffered them, for the body of CHRIST, which is the Church. Theſe are the three points, that we will explain, the grace of GOD aſſiſting in this action. The Apoſtles joy in the nature of his ſufferings; and the end or utility of them: we will eſtabliſh and make good the truth of his ſentiments, and refute the attempts that error makes, to force out ſome advantage from his words; the whole, with as much perſpicuity, and brevity, as we may.
Although it be true in general, that all thoſe who will live godly in CHRIST JESUS, do ſuffer perſecution; yet this is particularly verified in the Miniſters of the Goſpel; who not content with the ſingle embracement of this profeſſion, do undertake to draw others to it, and guide them in it. This charge expoſeth them, more than the reſt of the faithful, to the hatred, and violence of the world. S. Pauls's hiſtory doth clearly evince it. For he had no ſooner received this ſacred Miniſtry; but he ſaw the Jews, and the Heathen riſe againſt him, as by common agreement. His whole life from that moment was nothing but a Series of afflictions. But the Spirit of Him, who had called him, did fortify him in ſuch a manner, that he ſuſteined them all, not only patiently, and conſtantly, but even cheerfully, and there was not one of them, of which it might not be ſaid, but that he rejoyced in ſuffering it. Nevertheleſs it is evident, that in this place, he ſpeaks of one of his afflictions in particular, and not of them all in general. For his ſaying, I now rejoyce in my afflictions, doth intimate that he meaneth his preſent ſufferings, thoſe he was in when he wrote this Epiſtle, and not others that were paſt. Every one knows the eſtate he was then in; that he lay a priſoner at Rome, bound in a chain for the Goſpel. It is therefore of this perſecution that we muſt underſtand him. It is this priſon, and this chain, and the inconveniences, pain and ignominy that attended them in reſpect of the fleſh, which he ſignifies by his afflictions. But the queſtion is, how he ſaith, that it is for the Coloſſians, he was afflicted? I rejoyce (ſaith he) in my ſufferings for you. It appears not in the hiſtory of this perſecution of his, which we have at large in the book of the Acts, that theſe faithful people had contributed ought thereto; that they had been either the cauſe, or the occaſion of it. To this I anſwer, that if you exactly conſider this ſacred hiſtory, you will eaſily find wherewith to reſolve this difficulty. For it is evident, that the hatred of the Jews his accuſers and perſecuters, who raiſed up this long affliction upon him, was principally cauſed by that commerce, which this holy man ordinarily had with the Greeks, and other Gentiles, he imparting the Goſpel to them, and receiving them into the communion of the people of GOD, without obliging them to obſerve the Law of Moſes. It was this that particularly kindled their paſſion againſt S. Paul. They ſuffered S. James, and divers others of the Diſciples, who exerciſed their Miniſtry among thoſe of the circumciſion, as you ſee in the Acts. But as for S. Paul, who taught the Gentiles, and freely communicated the myſteries of GOD to them, him they could not bear; They cry out as ſoon as they ſee him, Acts 21.28, 29.Men of Iſrael help. Behold the man, that teacheth all men every where againſt the people, and the law, and this place. And they add in particular, that he had brought Greeks into the Temple, and polluted that holy place: imagining, he had cauſed a Diſciple of Epheſus, whoſe name was Trophimus, to enter in there; becauſe they had ſeen him in the City. Hereupon the Apoſtle was made priſoner, by the Captain of the Citadel, and from thence ſent to Ceſarea, and two years after to Rome. So you ſee, that the commerce he had with the Gentiles, and the care he took of their converſion, according to the charge given him concerning it from on high, was the true cauſe that brought all this tedious, and terrible tempeſt upon him: Since therefore the Colloſſians were of the number of Gentiles; conſidering them here under this relation, he had reaſon to ſay, that it was for them he ſuffered; it being evident, that he incurred the trouble, he was at that time under; for having opened, by his ſacred Miniſtry, the heavenly Jeruſalem, to them, and others of their quality. And thus he explains himſelf about it, in another place, where ſpeaking of the ſame perſecution that is in queſtion here, Eph 3.1.I Paul, (ſaith he) am the Priſoner of JESƲS CHRIST, for the Gentiles. He expreſly nameth, the conſideration, under which the Epheſians had a part in his bonds, to wit, as they were Gentiles. The truth is, he was not impriſoned, on the occaſion of the Epheſians, or the Colloſſians in particular; but in general, becauſe of the ſervice he did to the Gentiles, converting them, and admitting them to the communion of the people of GOD. And let none object, that he had never preached in perſon to the Coloſſians. Some doubt it. But ſuppoſe, he had not; it ſufficeth, that thoſe, who had converted them, as Epaphras, and others, had done it by his order, and after his example, and under his authority, he being the perſon who had preaching to the uncircumciſion committed to him; and to whom the LORD from Heaven had given the charge to go unto the Gentiles, Act. 26.17, 18.for the opening of their eyes, and for converting them from darkneſs to light, and from the power of Satan unto GOD, that they might receive the remiſſion of their ſins, and inheritance among them, which are ſanctified by Faith. Hereafter we ſhall find him declaring, yet more plainly to thoſe faithful people, that they, and the reſt of the Gentiles, were the occaſion of his ſufferings; I would (ſaith he to them) that ye knew, what great conflict I have for you, and for them at Laodicea, and for as many as have not ſeen my face in the Fleſh. In all which the holy prudence of the Apoſtle doth appear; who, to win the hearts of theſe believers, and thereupon diſpoſe them, to the better reception of his inſtructions, beſides the authority of his Office, which he ſets before them, doth expreſly intimate to them, the affection he bore them, and the zeal he had for their ſalvation: both ſuch, as to gain them unto GOD, he ſtuck not, to be caſt into ſo long, and ſo grievous a perſecution, and far from repenting it, he ſtill rejoyced in it to that very hour: an evident ſign, that if it were to commence again; the conſideration of that hard priſon, ſhould not with-hold him at all, from exerciſing his miniſtry towards them, and the other Gentiles, in the ſame manner he had done. It is thus, that S. Paul took all the afflictions, wherein the Goſpel, and the edification of men did engage him. 2 Tim. 2.10.I ſuffer all things (ſaith he) for the elects ſake, that they alſo may obtain the ſalvation, which is in JESƲS CHRIST. And to them that would have deverted him, Acts 21.13.from the journey he took to Jeruſalem, What do ye (ſaith he) weeping, and afflicting my heart? For I am ready, not only to be bound, but alſo to dye at Jeruſalem, for the name of the LORD JESƲS. He faithfully makes good, what he had promiſed them. He generouſly undergoes his bonds. The tumult, and fury, of an enraged people, did not daunt him. The conſpiracy of his enemies, the unrighteouſneſs of his judges, the perils of the Sea, did not mollify him, at all. The tediouſneſs of a long impriſonment, did not change him at all. Behold him, how he yet proteſteth, that he rejoyceth in his afflictions. He is as freſh, and as vigorous, as if he were but now entring upon them. Indeed it is thus, that we ought to ſuffer for JESUS CHRIST. It is not enough, to afford it patience; there muſt be joy in it. It is not enough, to go forth under the Croſs, without murmuring. There muſt be marching on with alacrity. He that follows His Captain weeping is but a ſorry ſouldier; The men of valour, do deport themſelves gladſomly, on ſuch occaſions. S. Paul goes yet further. Rom. 5.3.He would have us to glory in ſuch kind of tribulations, and triumph, becauſe of them. So did the Apoſtles; who having been ignominiouſly whipt, by the decree of the Council of the Jews, rejoyced (ſaith the Holy Hiſtory,) that they were counted worthy, Acts 5.41.to ſuffer ſhame for the name of JESƲS. I confeſs ſuch joy, in occurrences, that would poſſeſs all other men with ſhame, and ſadneſs, is ſtrange; I confeſs it is contrary to the ſentiments of nature, and doth exceed its ſtrength. Yet I affirm, that it is juſt; and for all that it is above the reach of our reaſon, will be found a very rational joy.
That this may the better appear, let us now conſider the two reaſons of it, which the Apoſtle alledgeth here, when he addeth, And I do fill up the reſt of the afflictions of CHRIST, in my fleſh, for His body, which is the Church. The word (and,) which knitteth theſe words, with the foregoing, is put here, as in many other places of Scripture, for one of thoſe particles, which hey call cauſal. I rejoyce in my ſufferings for you, and do fill up the reſt of the afflictions, &c. that is foraſmuch as I fill up, or becauſe I do fill up what remaineth of the afflictions of CHRIST; as ſome of the beſt, and moſt learned interpreters have well obſerved. The firſt of theſe two reaſons, which induced the Apoſtle, to receive the ſufferings of the Goſpel with joy, is taken (as you ſee) from hence, even that by undergoing them, he did fill up the reſt of the afflictions of CHRIST, in his fleſh. Firſt, it is clear, that by the afflictions of CHRIST, he doth not mean the troubles, which the LORD JESUS himſelf did ſuffer, in His own perſon, during the days of His fleſh, whereof His death on the Croſs was the laſt, and the chief; the end and crowning of them all. For neither S. Paul, nor any of the writers of the New Teſtament, doth ever uſe the term, affliction, to expreſs thoſe ſufferings of our LORD. They are alwaies termed, either His paſſion, and ſufferings, or His tentations; as in the Epiſtle to the Hebrews. Hebr. 2.9. 1 Pet. 1.11.JESƲS was made a little lower than the Angels, through the paſſion of His death; And in S. Peter; The Spirit declared the ſufferings, that ſhould afterward come upon CHRIST; and ſo elſewhere. Secondly, the afflictions of CHRIST, of which the Apoſtle ſpeaks in this place, were not finiſhed; there remained ſtill ſome part of them to be filled up; whereas the LORDS's perſonal ſufferings, were perfectly compleated on the Croſs; ſo as in this behalf, there remained nothing more, for Him to ſuffer; according to what Himſelf teſtified, when he cryed, with a loud voice, before he gave up the ghoſt. It is finiſhed; and according to what the Apoſtle teacheth, Rom 6.9.10. Heb. 9.28.in divers places; namely, that CHRIST dyed for ſin once; that henceforth He dyeth no more; but liveth unto GOD; and that He was once offered, to take away the ſins of many. Thoſe of Rome do confeſs it, and even complain, that they ſhould be charged, with having other thoughts in the matter; they acknowledge it would be groſs blaſphemy, to ſay, that the ſufferings of the LORD JESUS, by which He expiated our ſins on the Croſs, do want any thing, that ſhould be ſupplied, either by S. Paul, or any other man. What then are theſe afflictions of CHRIST which are ſpoken of here? Dear Brethren, they are thoſe, that the Apoſtle ſuffered, for the name of the LORD, and in His communion, and by reaſon of the miniſtry, wherewith He had honoured him. For it is the ſtile of theſe divine men, to give this title, to all that the faithful ſuffer, 2 Cor. 1.5.for this holy, and glorious cauſe. As the ſufferings of CHRIST abound in us, (ſaith the Apoſtle) ſo by CHRIST, doth our conſolation abound. Where you clearly ſee, is ſignified, by the ſufferings of CHRIST, not that, which the LORD ſuffered in His own perſon, but that which the Apoſtle ſuffered for Him. Phil. 3, 10.And elſewhere again when he ſaith, that he deſired to be found in CHRIST, to the end he might know the fellowſhip of his ſufferings; that is, thoſe ſufferings, by which all His faithful ones are conſecrated, after His example. The ſame, 2 Tim. 1.8. 2 Cor. 15.he elſewhere calleth, the afflictions of the Goſpel: and in the ſame manner, the dying of the LORD JESUS, which he ſaith he beareth about in his body; juſt as he ſaith here, that he filleth up the afflictions of CHRIST, in his fleſh. And, in my judgement, it is the ſame, that he meaneth, at the end of the Epiſtle to the Galatians, where he glorieth of bearing in his body, the brandings of the LORD JESUS, Gal. 6.17.becauſe afflictions are as it were, the mark, that JESUS CHRIST imprinteth in the fleſh of His ſervants, the ſeal and badge of His houſe. So in the Epiſtle to the Hebrews, he termeth, the low and diſgraceful condition, the afflictions and incommodities of the people of GOD, the reproach of CHRIST; Heb. 11.26.ſaying, that Moſes eſteemed the reproach of CHRIST, greater riches, than the treaſures of Egypt.
If you now ask me the reaſon of this kind of ſpeech, it is not difficult to be found. For firſt, Since it is for the name of the LORD, for His cauſe, and in his ſuit, that the faithful are afflicted; ſuffering (according to S. Peters advice) not as murtherers, 1 Pet. 4.15.16.or thieves, or evil-doers, or buſy in other mens matters, but as Chriſtians: all the wounds that they receive upon this account, are juſtly called the ſufferings of CHRIST. Since He is the cauſe, and the true occaſion of them; it is reaſon to attribute them to Him, and to ſay, that they are His. Secondly, There is ſo ſtrict an union, between the LORD, and all His true members, that they with Him, make up but one body, as the Apoſtle will preſently tell us. And by vertue of this conjunction, we have part both in His glory, and, in ſome ſort, in His very Name; as the Apoſtle intimateth, when he compareth this myſtical body to a natural body, 1 Cor. 12.12.and ſaith, that As the body is one, and hath many members, and all the members of that one body being many, are one body: ſo likewiſe is CHRIST. Under the Name of CHRIST there, S. Paul compriſeth, not only the perſon of the LORD JESUS, but with Him, the whole multitude of His faithful ones. And conſidering them, as united together; He gives the Name CHRIST to this whole body, which is compoſed of the LORD, as the head, and of the faithful, as members. Whereby it appears, that all that the faithful do ſuffer, each for his ſhare, doth make up part of the afflictions of CHRIST. As you know we call thoſe hurts ours, which we receive, in any one of our members, whether the hand or the foot. Paul is the hand of CHRIST, as one of the members of His body, yea one of the moſt excellent. Surely then, all that he ſuffereth partaineth to CHRIST. It's His affliction, and His hurt. None of the wounds of His ſervant is alien to Him. And you ſee, even among men; it's an offending a Prince, to offend His Miniſter; it's an affronting the Huſband, to injure the wife: to fall upon the ſervant, is to make battery on the Maſter. Though the union of theſe ranks of perſons be nothing ſo ſtrict, or ſo intimate, as that of JESUS CHRIST, and the faithful; yet it ſufficeth to denominate thoſe outrages and injuries, the Prince's, the Husbands, or the Maſters injuries, which are done to the perſons, that appertain to them under that relation. Accordingly you ſee, in the courſe of civil affairs, men intereſs themſelves as much in ſuch kind of cauſes, and take as heinouſly, or more the outrages done to perſons depending on them, and dear to them, than thoſe that are directly aimed at themſelves. Thus in the Heavenly State of the Church, JESUS CHRIST owneth, both the good, and the evil, that is done to His faithful ones. He ſaith of thoſe that viſit, that comfort, and feed His poor members; that they viſit, and comfort, and feed Himſelf. Of thoſe that refuſe them theſe good offices, He complained that they have denied them to Him. And Paul had learned this leſſon from His own mouth. For when, in the darkneſs of his ignorance, he, agitated with the fury of his zeal without knowledge, perſecuted the Diſciples. JESUS had cryed to him from Heaven: Saul, Saul, why perſecuteſt thou me? Acts 9.4.It is me thou outrageſt, in the perſon of thoſe faithful people, whom thou purpoſeſt to bind, and impriſon. Thou dealeſt them never a blow, but reacheth me. I miſs not, by being in Heaven, to bear a part in all, that they ſuffer one earth. The blood, thou draweſt from them, is mine; and as their perſons belong to me, ſo all their afflictions, and torments are mine. The Apoſtle inſtructed by this Divine oracle, boldly calleth afflictions of CHRIST, all that which he ſuffered, after he had the honour to be His.
But he doth not barely ſay here, that he ſuffereth the afflictions of CHRIST. He ſaith, he fills up the reſt, or that which is behind, that, which was yet wanting of them. To underſtand it aright, we muſt remember, what he teacheth us elſewhere, to wit, that whom GOD hath foreknown, Rom. 8.28.He hath alſo predeſtinated to be conformed to the image of His Son; that He might be the firſt born among many brethren; And that one of the principal parts of this conformity, is their ſuffering here below, and their partaking of the croſs of CHRIST, according to the conſtant advertiſement He giveth us, in Scripture; as, that if any one will follow Him, he do take up his Croſs; that ſuch, as will live godly in Him, ſhall ſuffer perſecution; and that it is by many afflictions, GOD leadeth us into His Kingdom. Now as the wiſdom, and underſtanding of the LORD, is infinite, He hath not only ordeined this, in general: but hath defined, and decreed in His eternal counſel, both what the whole body of the Church ſhall bear in groſs, and what each of the faithful, of whom this body is compoſed, ſhall ſuffer in particular; through what trials he ſhall paſs; where his exerciſes ſhall begin, and where they ſhall end. And as His hand, Acts 4.28. 1 Pet. 1.20.and His counſel had before determined all, that the LORD JESUS ſuffered, in His own perſon; by reaſon whereof S. Peter calleth Him, the Lamb, that was pre-ordeined before the foundations of the world: So likewiſe hath He reſolved upon, and formed, in the light of His eternal Providence, the whole lot of each one of the faithful; all the parts, and paſſes of their combat. The caſe of the head, and of the members is alike. There doth not any thing betide them, by meer chance. The procedure, and proportion of their whole laborious courſe, is cut out, and faſhioned before all ages. According to this holy, and veritable doctrine, the Apoſtle doubted not, but that His task was ordained, in the counſel of His GOD, and the number of his ſufferings determined, and the quality of them regulated. Having then already diſpatched a good part of them, he meaneth here, that which remained for him yet to finiſh according to the counſel of GOD. I accompliſh (ſaith he) in my preſent ſufferings, the remainder of the afflictions of CHRIST. I diſpatch my task by little and little, and what I now ſuffer, makes up a part of it. It is one draught of the cup, which the LORD hath ordained for me; a portion of the afflictions, which I am to paſs through, for His CHRIST's ſake, and cauſe. It's one of the conflicts, which I muſt endure, for the conſummating of my whole courſe. But it may not be omitted, that the word here uſed, and which we have rendred, I do fill up, is in the Original very emphatical; and ſignifies, not ſimply to fill up, or to finiſh, but to fill up in ones turn, in conſequence of, and in exchange with, ſome other. I reckon, that there is repreſented by it, a ſecret oppoſition, between what JESUS CHRIST had ſuffered, for the Apoſtle, and what the Apoſtle at that time was ſuffering for JESUS CHRIST. The LORD (ſaith he) hath, in his rank, compleated all the ſufferings, that were neceſſary for my redemption: I now, in my turn, fill up all the afflictions, that are uſeful for His glory. He did the work, which the Father had given Him to do on earth; and I after Him, and after His example, do that, which He hath charged me with. He hath ſuffered for me; I ſuffer for Him. He hath purchaſed my ſalvation, by His croſs: I advance His Kingdom, by my combats. His blood hath redeemed the Church; my impriſonment, and my bonds do edify it. For you ſee, My Brethren, that the conformity, which is between JESUS CHRIST, and each one of the faithful, doth require, that there be ſuch a reſemblance between His ſufferings, and ours. And this is that, which the Apoſtle intends, by the word here uſed. Hitherto we muſt alſo referr, his ſaying particularly, that he fills up the remainder of the afflictions of CHRIST, in his fleſh. For as the LORD did ſuffer in this infirm, and mortal nature, which He had put on; and, after He had put off the infirmneſs of it, and rendered it immortal, and impaſſible, ſuffered no more: in like manner, it's in this fleſh, that all the afflictions ſhall be filled up, which we are to ſuffer, by the order, and counſel of GOD. When we ſhall have once quitted it, there will be no more conflicts, and ſufferings for us to undergo, then there were, for the LORD JESUS, after His death upon the croſs. It's this ſame thing, the Apoſtle ſignifies, in the paſſages before alledged; that he beareth the dying of CHRIST, in His body; and His brandings in His fleſh. Whence appears, (to note it by the way) how abſurd the belief of Purgatory is; which makes the faithful to ſuffer, not in the fleſh; but in the Spirit; and extendeth their afflictions, and pains, beyon the days of their fleſh; in which nevertheleſs, the Apoſtle teacheth us, that their ſufferings are compleated. Thus you ſee, what the ſenſe of his words is, and how much reaſon he had, to rejoyce in his ſufferings: Firſt, becauſe they were the afflictions of JESUS CHRIST, the Prince of life, and the author of our ſalvation. Secondly, Becauſe they were diſpenſed, by the order, and the will of GOD. Thirdly, becauſe they made up, the laſt part of the Apoſtles task; being the going on, and the remainder of the conflicts, which he had to ſuſtain. And laſtly, becauſe they contained an illuſtrious evidence of his gratitude towards the LORD; and rendered him conform to His holy image, in that, as JESUS had ſuffered for his ſalvation, he alſo ſuffered, in his order, for the glory of his gracious Maſter.
But he addeth, yet another reaſon, that ſweetned likewiſe the bitterneſs of his ſufferings to him, and made him to find joy amid the horror of them: It is, that he ſuffered them, for the body of the LORD, which is His Church. He had already ſaid, that he ſuffered for the Coloſſians, as we have explained it; Now he extendeth, the fruit of his afflictions, further, ſaying, that they are of uſe, to the whole Church. And to ſhew us, how much weight, this conſideration ſhould have, to make his ſufferings pleaſant to him, he gives the Church the higheſt, and the moſt glorious appellation, that can be attributed to any creatures, calling it the body of CHRIST. For what more illuſtrious, and more precious ſubject can we ſuffer for, than the body of the Son of GOD, the King of ages, the Father of eternity? We have already treated of it at another time, upon the eighteenth verſe of this Chapter; and ſhewed, how, and in what ſenſe, the Church is the body of CHRIST; neither will we repeat ought of it, for the preſent. But his affirming, that he fills up theſe afflictions, for the Church, is true, and appeareth ſo to be, in two reſpects. Firſt, inaſmuch as the Church was the occaſion, and indeed the cauſe of his ſufferings. For it was the ſervice he did it, in preaching the Goſpel, in inſtructing, and comforting it, in founding it, and ſetling it in the faith, that had provoked the Jews againſt him, and involved him in the afflictions, which did beſet him. As if a Princes ſervant, zealous for his Maſters glory, and for the weal of his affairs, ſhould therethrough fall into ſome diſaſter; he might ſay it was for him, and his Eſtate, that he ſhed his blood, and lay a priſoner in his enemies hands. Secondly, S. Pauls afflictions were for the Church, becauſe he ſuffered them, for the edification, and conſolation of the Church. This was the ſcope of his patience, and the deſign of His conſtancy. It's to the Church, that all the fruit, of theſe fair, and illuſtrious examples of the Apoſtles vertue, did redound. He himſelf explains it to be thus, elſewhere. If we be afflicted (ſaith he to the faithful) it is for your conſolation, and ſalvation; which is effected in enduring the ſame afflictions, which we alſo ſuffer; where you ſee, that the fruit, which the faithful reaped from theſe afflictions, conſiſted in this; that by the vertue of his example, they were confirmed in the Goſpel; were rejoyced, and comforted, and fortified for the like combats. And in the Epiſtle to the Philippians, treating of the ſame bond, Phil. 1.12 13, 14.that he ſpeaks of in this place, I would, ye ſhould know, (ſaith he) that the things which have betided me, have fallen out rather to the greater furtherance of the Goſpel. So that my bonds in CHRIST have been noted in all the Palace, and in all other places. And many of the brethren in the LORD, waxing confident by my bonds, are much more bold to ſpeak the word without fear. Lo! how his ſufferings were for the Church, in that they encouraged the Preachers; and enkindled, in the hearts of the faithful people, the zeal of the houſe of GOD, and in thoſe without, an inquiſitiveneſs about the Goſpel, for which he was a priſoner. This great man's preaching had never ſparkled, as it did; it had never afforded the world, and the Church, ſo much edification, and conſolation, if it had not been accompanied with ſufferings, ſealed with his blood, and confirmed by his wonderful patience amid the continual perſecutions that were raiſed againſt him. The conflicts of other ſervants of GOD, have the ſame effect. Their blood is the ſeed of the Church. It's from their ſufferings, that it ſpringeth up. It's by them that it groweth, and gathereth ſtrength. It's the patience of theſe Divine Warriours, that converted the world, that conquered the nations unto JESUS CHRIST, and planted His croſs, and His Goſpel every where, even in the moſt rebellious ſpirits. Surely, ſince the Church received ſo much profit, from the Apoſtles afflictions, it's with good reaſon he affirms here, that he filleth up the remainder of them, for it. And in this ſence we muſt underſtand it, when he ſaith elſewhere, 2 Tim. 1.10.that he ſuffereth all things for the elects ſake.
This may ſuffice, for the propoſal of the truth, which is perſpicuous, and ſimple, and obvious. But the Error of our adverſaries compelleth us to lengthen this diſcourſe; Not that they deny the expoſition, which we have produced; For how could they do that, without renouncing the doctrine of the Goſpel, and the confeſſion of Chriſtians in all ages? But granting, that the Apoſtles afflictions were for the Church, in the ſenſe we have expounded it, they add, that they were ſo further, in another ſenſe; that is to ſay, in that by undergoing them, he ſatisfied for the ſins of other believers, and by this means did contribute to the greatning, and enriching of the Churches treaſury of ſatisfactions; out of which the Biſhop of Rome, to whom the cuſtody of it is committed, makes largeſs from time to time, as he judgeth meet, for the expiating of the ſins of penitents; and hence hath riſen the uſe of indulgences, which is become ſo common in our dayes. But firſt, what kind of proof is this? To ſhew, that the Saints have ſatisfied Divine juſtice, for the ſins of other believers, they alledge, that S. Paul writeth, I fill up the reſt of the afflictions of CHRIST, for His Church. I anſwer, his meaning is, for edifying, and comforting of the Church. They acknowledge, what I anſwer; and only add, that the Apoſtles ſufferings do ſerve alſo for the expiating the ſins of the Church, and to fill the exchequer of its pretended ſatisfactions. In conſcience, is this diſputing? Is it not a pronouncing of dictates, after their own phantaſie? Is not this a preſuppoſing of their opinion, and no proving it? It is clear, that we read nothing in this text, either of theſe ſatisfactions, or of that treaſury, or of thoſe indulgences, whereof they tell us. Certainly, if they will draw theſe things from hence, it behoveth them to ſhew us, that they are here; to diſcover them to us; to conſtrain us, by the force of their proofs, to ſee it here. But ſo far are they from binding us to this, that they not ſo much as endeavour to do it: and content themſelves with telling us, that though our expoſition be good, and true, yet theirs alſo muſt be adjoyned. Since they urge no other reaſon of it, but their own dictate, we may reject it, with the ſame facility, that they offer it. Nevertheleſs for your greater edification, I will inſiſt a little further, upon the illuſtration of this Text. Firſt, the Apoſtles words do no way oblige us, to underſtand him of their ſatisfactions, it being evident, that it may be ſaid of all uſeful things, that they are for thoſe, who have the uſe of them: as for example, that it is for men the Sun ſhineth in the heavens; that it is for them, the clouds poure down the rain, and the earth yieldeth its fruits; That it is for the Church, S. Paul wrote his Epiſtles; that for the ſame he preached, and publiſhed the Goſpel, and a thouſand other ſuch things: 2 Cor. 12.15.in which, never any man dreamt of any ſatisfaction. And when S. Paul profeſſeth to the Corinthians, that he would moſt willingly ſpend, Juſtinian on the place.and be ſpent for them, doth he mean for the ſatisfaction of their ſins? No, ſaith a Jeſuite; but he ſpeaks, of his great pains, in preaching, and teaching; which would not have failed of being very uſeful to the edification of the Church, though of no value for the ſatisfaction of GOD; Here therefore in the ſame manner, when the Apoſtle ſaith his afflictions are for the Church. It follows clearly that his ſufferings were of uſe to the Church, (which I willingly confeſs); but not, that they were ſatisfactions, for the ſins of the Church; which is preciſely the thing, we deny, and which they ſhould prove. But if the words of this Text do not found their expoſition; the authority of the Fathers, of which they are wont to make ſo great a noiſe, doth not eſtabliſh it any jot more: there being not known any one of them, that ever inferred their doctrine from the Text, or that interprets it otherwiſe, than we have done. Laſtly, the thing it ſelf doth as little favour their deſign. And to demoſtrate it to you, we muſt briefly touch at all the points of their pretended myſtery. It is compoſed of four propoſitions, all which they advance, upon their own credit, without founding, ſo much as one of them on Scripture. For firſt, they preſuppoſe, that when GOD pardoneth us the ſins, that are committed after Baptiſm, He remitteth to us only the fault, and the eternal puniſhment: but not the temporal puniſhment of our treſpaſſes: this, they count, He obligeth us to expiate, either here, or in Purgatory. Secondly, they add, that divers Saints, as the Apoſtles, and the Martyrs, and others have done, and ſuffered much more, than themſelves needed, for the expiating of their own ſins. And as they are provident thrifty men, leſt theſe ſuperfluous ſatisfactions, (for ſo they call them) be unprofitably loſt, they hold, that they go into the Churches common treaſury; where being mixed with the ſuperabundant paſſions of CHRIST, they are conſerved for the neceſſities of penetents. And finally, after all the reſt, they give the cuſtody of this treaſury, to the Biſhop of Rome alone, who diſpenſeth it, as he judgeth expedient. Here's a chain of immaginations, which have no foundation, either in reaſon, or in Scripture, or any other where, but in their own paſſion, and intereſt. For firſt, who taught them, to cut in pieces thus the benefits of GOD? and to ſuppoſe, that He remits the guilt, without the puniſhment; as if to remit a ſin, were ought elſe, than not to puniſh it? and that He, again, remits a part of the puniſhment, (to wit, the eternal) and holds us bound, to ſatisfie for the other? How doth this accord, with that full, and entire grace, which He promiſeth to repenting ſinners; and how with His declaring, that He will forget their ſins; that He will do away their iniquities; that He will remember them no more; and that there is no condemnation to them that are in JESƲS CHRIST? Would not it be a mocking of men, if after all this, He ſhould exact of them, the puniſhment of their faults, to the utmoſt farthing? And as for the pretended ſatisfactions of the Saints, whence have they drawn them? from what Prophets, from what Apoſtles, ſeeing, both the one, and the others, do declare, that none of them were juſtified, by their doings, or their ſufferings? that they all had need of grace, for the expiation of their ſins? So far were they from having ſuffered more, than was neceſſary to expiate them: and that all their ſufferings are not able, to counterpoiſe the glory, wherewith GOD will crown them? And if we be indebted unto them, for any part of the expiation of our ſins; what will become of the Apoſtles aſſertion, that CHRST purged our ſins by Himſelf? Heb. 1.3….and that he did conſummate, or make perfect, them that believe, by that one ſole oblation, which He made on the Croſs? If S. Paul who is in queſtion, did in ſuffering ſatisfie for us, how doth he proteſt elſewhere, that He was not crucified for us? Sure, according to our adverſaries ſuppoſition, 1 Cor. 1.13.he could not in truth deny it. For if his ſufferings do ſerve, not only to the edification of our lives, but alſo to the ſatisfying for our ſins, as they pretend; there remains no longer any ſenſe, in which it may be ſaid, that CHRIST alone did ſuffer for us. Theſe two propoſitions, that the Apoſtle did ſuffer, and did not ſuffer for us, will be irreconcilable; whereas in our doctrine, it is eaſie to accord them, by ſaying, he ſuffered for us, that is, for our edification, and ſuffered not for us, that is, not to ſatisfie for our ſins; this kind of ſuffering appertaining to the LORD JESUS only. Beſide, if the afflictions, which the Apoſtle ſpeaks of here, were ſatisfactory for the Church, (as our adverſaries will have it) S. Paul would not have ſuffered them with joy: it being evident, that pains of this nature do neceſſarily ſeize thoſe, that ſuffer them, with an extream horror and heavineſs: becauſe they are accompanied, with the apprehenſion of the wrath of GOD againſt ſin; as it appears, both by the Croſs of our LORD, which he bore conſtantly and patiently, it is true; but without any moving of joy; and alſo by the confeſſion of our adverſaries themſelves, who repreſent to us the ſouls, that ſuffer for their ſins, in their imaginary Purgatory, all aſtonied with horror, and full of an exceſſive ſadneſs. In fine, how doth this fixtion accord, with the perpetual voice of the Church, that though the faithful dye for their brethren, Aug. … tract. in Joa…. & l. q. ad Bonif. de pecc. mer. & remiſs.yet Martyrs did not ſhed one drop of their blood, for the remiſſion of their ſins. And that none but CHRIST, hath done this for us; and that He herein gave us not, what to immitate, but what to thank Him for? that He alone took on Him our puniſhment without our ſin, to the end, that we by Him, without merit, might obtain the grace, which is not due to us? This foundation being overturned, their pretended treaſury, and the diſpenſing of it, which they forge, doth fall to ground. I confeſs, the Church hath a treaſure, or rather a living ſpring of graces, and of propitiation for its ſins; but it is full, and whole in JESUS CHRIST her eternal High prieſt; who was ordained of GOD, from all time, to be a propitiation, through faith, in His blood: and to have poſſeſſion of the ſame, the ſinner needeth, but to preſent Him an heart full of faith, and of repentance, according to the direction of S. John, 1 Joh. 1.9.If we confeſs our ſins, He is faithful, and juſt to pardon them, and to cleanſe us from all iniquity. As for the patience, and the ſufferings of Saints, though they have not the vertue to ſatisfie for our ſins, yet notwithſtanding they are not unprofitable to us. Wherefore the LORD would have them put up, and kept, not in the pretended enchequer of the Pope, but in the treaſury of the Scriptures; out of which, every faithful perſon hath the liberty to fetch them, at all times, for his uſe, to the edifying of his life; and for the gathering from ſuch fair examples, that excellent fruit of piety, which they do contain, he admiring, and imitating them the beſt he can. This is that we ought to practiſe, upon the ſufferings of the Apoſtle in particular, which are repreſented to us in this Text; that we may in good earneſt make our profit of them, to the glory of GOD, and our own edification.
Learn we from them, firſt, not to be aſhamed of affliction for the Goſpel. S. Paul ſhews us, that it is matter of joy; Mat. 5.11, 12.I rejoyce (ſaith he) in my ſufferings; and our LORD Himſelf commands us to have this ſentiment of it. Rejoyce (ſaith He) and be exceeding glad, when men ſhall revile you, and perſ…cute you: for great is your reward in Heaven. For ſo perſecuted they the Prophets, which were before you. CHRIST was treated thus Himſelf; and His Apoſtles went to heaven, the ſame way. Bluſh not at the bearing of their marks. If they be ignominious before men, they are glorious before GOD: Fortify your ſelves in this reſolution, particularly ye, to whom GOD hath committed the miniſtry of His word. If the world do thwart your preaching; if it threaten you, if it come ſo far as to impriſonments, and to baniſhing, and further yet, remember duplicate page duplicate page that S. Paul had no better uſage; and that it was out of a priſon, that he wrote this excellent Epiſtle. As your cauſe is the ſame; ſo let your courage be like his. Conclude, as he did, that theſe bonds are an honour to you; that theſe ſufferings, are the afflictions of CHRIT. Let this ſacred Name, and the communion, you have with Him, ſweeten all the bitterneſs of your troubles. But Faithful Brethren, think ye not to be exempted from theſe trials, becauſe you are not Miniſters of the Goſpel. You alſo have part in them, each one according to his calling, and the meaſure of the grace of GOD. He hath no children, whom he conſecrateth not by afflictions. But if you ſuffer with JESUS CHRIST, you ſhall raign with Him, If you have part now in his Croſs, you ſhall have ſo one day in His glory. And to aſſure you of it, He calleth your ſufferings, His afflictions. He proteſteth, that you receive never a blow, but He feeleth it. Doubt not, but he doth take great notice of the confflicts, which He vouchſafes to call His. Think alſo upon what He hath ſuſtained for you, and you will confeſs, it is reaſonable, that you ſhould ſuffer ſomething for His Glory, who hath undergone ſo much for your ſalvatition. He hath taken up for you, the whole curſe of GOD: Will not you bear the reproaches, and wrongs of men, for Him? He hath born and expiated the penalty of your ſins on the croſs. Will you have horror at the remainder of His afflictions. He hath accompliſhed, what was moſt difficult, that which none but He could diſcharge, having drank for us, the dreadful cup of GOD's indignation againſt our ſins. Accompliſh ye ſtoutly, the trials that remain for us. It's He Himſelf, that diſpenſeth them to us. It's not either the phancy of men, or the rage of Devils. God hath cut out our task for us. It's from His hand we muſt receive, all the afflictions, we ſhall ſuffer. But beſide that we owe this reſpect, and ſubjection, to GOD; let us learn of the Apoſtle, that we owe ſuch examples alſo to the Church. It is not for JESUS CHRIST alone, that we ſuffer. It is for His body alſo. As our afflictions advance the glory of the Maſter; ſo do they ſerve likewiſe, for the edification of the Family. Judge ye thereby, Faithful Brethren, what our affection for the Church ſhould be. The conſideration of it made up a good part of the Apoſtles joy. He accounted himſelf happy, that by his ſufferings, he could teſtify the love he bore, to this ſacred body of His Maſter. He bleſſed his Chain, how hard ſoever it was, becauſe it did the Church ſome ſervice. Dear Brethren, let us imitate this divine charity. Love we our LORD's Church above all things. Let us make it the chief object of our delight. Conſecrate we to its edification, all the actions, and ſufferings of our lives. Embrace we all its members, with brotherly kindneſs; and take good heed, we deſpiſe no man, that hath the honour to be incorporate in ſo auguſt, and ſo divine a ſociety. The Apoſtles example ſheweth us, that we owe them even our blood, and our life. And we have heard him beſides at another time, Phil. 2.17.profeſſing to the Philippians, that if he might ſerve for an aſperſion upon the ſacrifice, 1 Joh. 3.16.and ſervice of their faith, he ſhould joy in it. And S. John ſaith expreſly, that as CHRIST hath laid down His life for us, ſo we ought to lay down our lives, for our brethren. If the LORD ſpare our infirmity, and call us not, to ſo high trials; let us, at leaſt, teſtifie our charity towards the Church, by all the offices, and ſervices, whereof our condition, and the preſent occaſion is capable. We owe it our blood. Let us give it, at leaſt, our tears, our almes, our good examples. You that have had the heart, to plunge your ſelves, in the vain paſtimes of the world, while the Church was in mourning; that have laught, and ſported, while ſhe ſuffered, and groaned; repair this diſorder. Comfort her with your pious tears, whom you have ſadded, by your vain pleaſures. Break with the world. Have no more commerce, but with the children of GOD. Remember, you have the honour, to be the body of JESUS CHRIST. How is it, that you have no horrour, at defiling, in the ordures of ſin, and vanity, thoſe members, which are conſecrated to the Son of GOD, waſhed with His blood, ſanctified by His word, and baptized with His Spirit. The Church, beſide this purity of life, which its edification requireth of you, at all times; doth particularly at the preſent, demand of you the ſuccour of your alms, for the refreſhment of its poor members. Their number, and their neceſſity, encreaſeth daily. Let your charity be augmented, after the ſame proportion. Let it relieve the indigence of ſome, let it allay the paſſions of others; let it extinguiſh enmities, and hatred, among us all. Let it ſeek not only to thoſe, whom you have wronged; but even to them, that have offended you, without cauſe; that henceforth you may truly be, the body of the LORD, His Church, holy, and unblamable, having no ſpot, nor wrinkle, nor any ſuch thing: patient, and generous in affliction; humble and modeſt in proſperity; crowned with good works, and the fruits of righteouſneſs, to the glory of our great Saviour, the edification of men, and your own ſalvation. Amen.