Forty-nine Sermons upon Colossians, Part 1 · Sermon 14
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 dwelling-place of His grace, and glory. Whence it comes, that one of the Prophets long ago, contemplating it in ſpirit, cried out tranſported, and in extaſy. Honourable are the things, Pſal. 87.3.that are ſpoken of thee, O City of GOD. But among its other glories, this in my opinion, is none of the leaſt, that GOD would employ the hands, the ſweat, and the blood of His Apoſtles, for the erecting of it. It is for the Church, that He made, and formed theſe great men. It's for the ſame, that He poured, into their ſouls, all the riches of Heaven. And as they had received them, for the Churches ſervice; ſo they laid them out faithfully, and cheerfully in it; yea, to ſuch a degree, that they counted it a great honour, to ſuffer on its occaſion. They bleſſed the reproaches, that they received, for edifying of it. We lately heard S. Paul, the moſt excellent of thoſe divine men, proteſting, that he rejoyced in his ſufferings, and afflictions for the Church; and now, in the Text we have read, he goeth on, and ſaith that he is the Miniſter of the Church. What, and how admirable muſt that happy Republique be, whoſe Miniſter, and ſervitor S. Paul was, the greateſt of men; one of the maſter-pieces of Heaven, and the wonder of the earth? But beſide his deſigning to juſtifie, by theſe words, the joy he had in ſuffering for the Church, as Miniſter of it; He would alſo, found the liberty he took, to make remonſtrances to the Coloſſians, and authorize his doctrine againſt the errors, which Seducers were ſowing among them. For this cauſe, he enlargeth on this matter, and magnifieth his Miniſtry. Firſt, he repreſents unto them, the foundation of it; namely the Call of GOD; and the object of it, that is, thoſe, towards he ought to exerciſe it; and the end of it, in verſe 25. in theſe words, I have been made a Miniſter of the Church, according to the diſpenſation of GOD, which hath been given me towards you, to fullfil the word of GOD. After this, in the following verſe, he extolleth the ſubject, about which the labour of this miniſtry was to be, to wit, the word of GOD; ſaying, that it is the myſtery, which had been hid from all ages and generations, but which hath now (ſaith he) been manifeſted to the Saints. Laſtly, he addeth in the laſt verſe, the efficacy of this Divine ſecret towards the Gentiles; and declareth in one, wherein it conſiſteth, namely, in JESƲS CHRIST our LORD; He is the whole matter, and ſubſtance of this great myſtery. GOD (ſaith he) would give the Saints to know, what are the riches of the glory of this myſtery among the Gentiles, which is CHRIST in you the hope of Glory. Theſe are the three points, which we purpoſe to handle in this action, if the LORD permit, the miniſtry of Paul, the myſtery of the Goſpel, and the riches of its glory towards the Gentiles. The ſubject is great, the time ſhort, and our abilities ſmall; May it pleaſe GOD, to ſupply our defects, by the abundance of His Spirit; ſo powerfully ſtrengthning, and multiplying, the words of our mouth, in your hearts, that notwithſtanding their ſcantineſs, and poverty, they may yet adminiſter food for your ſouls; even as ſometime, by the vertue of His bleſſing, ſeven loaves, and a few little fiſhes, as you heard not long ago, ſufficed to ſatiate a great multitude.
As for the firſt of theſe three points; the Apoſtle ſpeaking of the Church, doth ſay, Of which I have been made a Miniſter according to the diſpenſation of GOD, which hath been given me towards you, to fullfil the word of GOD. Upon which, we have four things to conſider. Firſt, the quality of the Apoſtles office, which he termeth, the miniſtry of the Church. Secondly, the the title to this office, founded on the diſpenſation GOD had given him. Thirdly, the object of the execution of this office, which he expreſſeth, by ſaying towards you; that is, towards you Gentiles, as we ſhall ſhew anon, and in the Fourth place, the function, and the proximate end of this office, which he declareth to us, in thoſe words, to fullfil the word of GOD. Obſerve then Brethren, firſt of all, how this holy Apoſtle, to expreſs the office, to which GOD had called him, ſaith, he had been made, not the Maſter, or the Prince, or the Judge, or the Monarch, or the Highprieſt, but the Miniſter of the Church. Whereby you ſee, on the one hand, how very farr, from the mind of this holy man, the doctrine, and practiſe of thoſe is, who qualifie themſelves, with thoſe vain, and haughty titles; which are not heard of in the Scriptures, among the names of the Apoſtles, and Paſtors there: and who are not aſhamed to ſay, and to write openly; that Biſhops are Judges, Maſters, and Princes of their flocks: That he of Rome in particular, is the Monarch of the Church; its King, and its Soveraign Lord on earth; whoſe feet it ought to kiſs, the loweſt homage a vaſſal can do to his Maſter; that he hath power to impoſe laws on the Church, which ſhall bind the Conſcience, ſo as it can have no faith, or ſalvation, out of his obedience; that he hath, though indirectly, even power, and dominion over the temporalities of the Church; not ſo much as the Scepters, and Crowns of the Soveraign powers of the earth excepted. Judge by this, if it be not a mocking of the world, to ſtrive that they may be taken for true heirs, and ſucceſſors of S. Paul, and S. Peter. S. Paul calleth himſelf a Miniſter of the Church; Theſe men ſay, they are the Lords, and Monarchs of it. S. Paul proteſteth, that he hath no dominion over our faith. Theſe men pretend, that they have an abſolute empire; 2 Cor. 124.ſuch, as every man is bound under pain of damnation, to believe all that they command, for this very reaſon, becauſe they command it. S. 1 Pet. 5.1.2, 3.Peter ſtiles himſelf a Presbyter, (that is, an Elder) with the Presbyters, or Elders. Theſe men ſay, they are their Soveraigns, and Kings. S. Peter ordereth the Paſtors to feed the flock of CHRIST, not as having Lordſhip over his heritages: And theſe men attribute to themſelves a direct, and a ſupream dominion over them. In ſine, JESUS CHRIST, both Paul's and Peter's Maſter, ſaith expreſly to His Miniſters; Mat. 20.25.You know, that the Princes of the Nations are Maſters over them, and exerciſe authority upon them, but it ſhall not be ſo among you. And theſe men exerciſe, both upon people, and Paſtors; in ſum, on the whole Church, a maſterſhip, and a dominion, much more abſolute, more rough, and rigorous, than ever did any Monarch upon his ſubjects; and ſuch, as wanteth neither the pomp of dignity, nor the ſplendor of riches; nor arms, nor guards, nor any other of the ordinary, and viſible marks, and badges of a worldly royalty. But you have to obſerve here alſo, on the other hand; how falſe and unjuſt the deriſion is, which our adverſaries make, of the name of Miniſter; which Paſtors among us do aſſume; imputing in a manner, their modeſty to them, as a crime; and almoſt accuſing them, that they are not arrogant. I know well, that the word here rendred, Miniſter, is often uſed, in the language of Scripture, and the Church, to ſignifie the miniſtry of thoſe; who have the care of the poor, and of the ſtock of the Church, and we have reteined it, in this ſenſe, in our vulgar tongues; in which, they that are put into ſuch charges, are called (in French) Diacres, (in Engliſh, Deacons) as you know; which is preciſely the Greek word, here uſed by the Apoſtle. But however, ſince S. Paul hath not ſtuck to uſe this name, Col. 1.23. 2 Cor. 3.6. & 6.4.for the expreſſing of his office, calling himſelf here, as you ſee, a Miniſter of the Church, and before, a Miniſter of the Goſpel, and elſewhere yet, a Miniſter of the new Teſtament, and again in another place, a Miniſter of GOD, and Miniſter of CHRIST; it ſeems to me, that no one can blame us, for having followed the example of his humility; us, who are ſo far beneath him; and that the taxing of us, for calling our Paſtors, Miniſters, is evidently a reviling this great Apoſtle, who hath ſo often uſed this name, in this ſenſe, yea, even to ſignifie the higheſt dignities that be in the Church; ſuch as, without contradiction, his Apoſtleſhip was. For it is evident, that he meaneth this here, when he ſaith, he was made a Miniſter of the Church.
He adds, in the ſecond place, According to the diſpenſation of GOD which hath been given me. Hereby he ſheweth, firſt, that it was not man, but GOD, the ſupream Maſter, and Lord of the whole univerſe, who called and conſecrated him, to the Miniſtry of the Goſpel. You all know the hiſtory of it, it being told us at length, in the book of the Acts: it is full of ſo many wonders, that the vocation of this holy man, ought to be counted very ſingular; many circumſtances meeting in it, which do not occur, in the call of any other Apoſtle. JESUS CHRIST had called the reſt, during the dayes of His fleſh; He called S. Paul, after His reſurrection, and His ſitting at the right hand of the Father. He converſed with the reſt on earth; To this perſon, He ſpake from Heaven. The others were invited by our Saviour, and won, by little, and little. Him He overcame, and ſubdued, at once, by an extraordinary exerciſing of His Divine power; ſeizing him ſodainly, by the miraculous force of His right hand. If the reſt, before their call, had no affection for the LORD, at leaſt they had no hatred, nor averſion for Him. Paul burned with a furious zeal, againſt JESUS CHRIST, and all His, and made warr upon Him, and had weapon in hand, when he was plucked by coeleſtial power, out of the bonds of iniquity; and in a moment changed, from a perſecutor, to a Miniſter of the Church. But beſide the Author of his call, he further diſcovers to us here, the nature of his Miniſtry, by ſaying, that this diſpenſation of GOD was given him. I am not ignorant, that the diſpenſation of GOD, may be taken, for the conduct, and wiſe diſpoſel of the Providence of GOD, who governeth all things, and particularly the things of the Church, by His eternal counſel. And if the Apoſtle had ſaid ſimply, that he had been made a Miniſter, according to, or by, the diſpenſation of GOD, it might have been ſo underſtood; But he addeth expreſly, that this diſpenſation of GOD, was given him; and this neceſſarily obligeth us to underſtand it, not of the LORD's conduct, which was not given him; but of the divine office of a ſteward in His Church, to which S. Paul was called, and which was commited to him; For that the quality, and condition of his Apoſtleſhip was ſuch, 1 Cor. 4.1.he teacheth us expreſly elſewhere. Let every one (ſaith he) account of us as Miniſters of CHRIST, and ſtewards of the myſteries of GOD. Whence it clearly follows, ſince the Apoſtle was a ſteward, or a diſpenſer, that his Office was a ſtewardſhip, or a diſpenſation, as he calleth it here. And from thence it appears again, how falſe the opinion of thoſe is, who attribute a Lordly, and abſolute authority, and a diſpotical power, to Miniſters of the Church, over the LORD's flocks. For the ſteward, or diſpenſer hath power, not to do any thing of his own head, and after his own phantaſy; but only to diſpenſe, what the Maſter hath given him; and preciſely in ſuch manner, as he hath preſcribed him. If he licenſe himſelf to do more, he exceedeth the bounds of his commiſſion; and all, that he doth, or ſaith, beyond them, is null, and of no force, nor doth it oblige any one of the houſhold, to obey it.
But the Apoſtle adjoyneth, in the third place, the object of his Miniſtry, that is, who they are, towards whom he ought to exerciſe it. This diſpenſation of GOD, hath been given me towards you, ſaith he. Theſe Coloſſians, to whom he wrote, being Gentiles by birth, and extraction, he conſidereth them here, in that quality, and his meaning is, that it was for them, and others like them, that he had been called to this ſacred miniſtry; that is to ſay, in a word, for the Gentiles. It's true; an Apoſtleſhip was an univerſal charge, which extended generally to all men, of what nation, or condition ſoever, having the whole earth for its praecinct; according to that clauſe of the commiſſion, which the LORD gave His Apoſtles, when He ſent them; Go, and teach all nations. And that the Miniſtry of S. Mat. 28.29.Paul was of the ſame condition, doth appear evidently, by his procedure, and by his writings; For he often preached the Goſpel to the Jews, as you may ſee in divers places of the book of the Acts; and he directed to them particularly, that excellent Epiſtle to the Hebrews, which remaineth in the Church to this day. But though the extent of His charge was ſuch originally, and by right; nevertheleſs, that He might exerciſe it with more commodiouſneſs, and fruit, GOD aſſigned him peculiarly to the Gentiles, and would have him labour, particularly for them; as He gave him expreſs notice, when He directed His call from Heaven to him; Act. 26.17, 18.I ſend thee (ſaith he) to the Gentiles, to open their eyes, that they may be turned from darkneſs to light. And afterwards, in purſuit of this heavenly order, Peter, and Paul by a voluntary Oeconomy, parted mankind in two; Peter, with the other Apoſtles, taking the circumciſion to preach to, that is to ſay, the Jews, and Paul the uncircumciſion, that is the Gentiles, as himſelf reports elſewhere. Which muſt be underſtood, of the ordinary exerciſe of their charges; it being otherwiſe not prohibited, either that Peter ſhould undertake preaching to, and the converting of the Gentiles, Gal. 2.or Paul the like for the Jews; if any opportunity inviting them to it, were at any time preſented them, in the courſe of their Miniſtry. Whereby you ſee, in general, how neceſſary this appropriating of a determinate flock to each Paſtor, is; and how vain, and exorbitant, the pretention of Him is, who calls himſelf, the univerſal Paſtor, and Biſhop of all Chriſtendom. For if the Apoſtles themſelves, who had the power, did yet account the exerciſe of this charge ſo difficult, that to acquit them of it, they voluntarily parted the diſtrict of their commiſſion between them; each of them taking a portion of it only: how can we believe, that a man, who is infinitely inferior, in regard of the gifts of theſe great Miniſters of GOD, ſhould be capable to govern alone, the whole Church of CHRIST? But the Apoſtle alledgeth this, very pertinently, to the Coloſſians, to keep them faſt in the purity of the faith. For ſince he had been ſent of GOD, to illuminate, and teach, the Gentiles; it is evident, that being Gentiles as they were, they owed him a particular reſpect, and were to receive nothing into their belief, which was unconform to his inſtructions; conſidering him, as the Miniſter of their faith, whom GOD had particularly ſet over them. Whence it follows, that they neither could, nor ought to embrace that novel doctrine, which certain ſeducers did offer them; ſeeing it was neither preached, nor approved by S. Paul. And ſince we our ſelves are by extraction Gentiles, this conſideration, my Brethren, obligeth us alſo, to the ſame reverencing of this holy man. He is our Apoſtle, and the Miniſter, whom GOD hath given us, for an interpreter of His will, and a conductor of our ſouls to ſalvation. Let us reſpect Him, among all the Miniſters of CHRIST. Let us hear him diligently. Let us peruſe His divine inſtructions, night and day; let us abide fixedly hanging on His ſacred mouth, and not hear ought beſide. Whatever others may be, there was never any but he, that received from heaven, the particular commiſſion to inſtruct us.
Laſtly, he ſheweth us, what the work is, and the end, of this Office of his; the diſpenſation of GOD hath been given me, towards you, (ſaith he) to fullfil the word of GOD. Some there be, that underſtand by this word of GOD, whereof the Apoſtle ſpeaketh, the ancient oracles, which foretold, the converting of the Gentiles, to the knowledge of the true GOD, in the days of the Meſſiah; as that, for inſtance, Iſai. 42.6. & 49.6. Zech. 2.11. Mic. 4.1.which we read in Iſaiah that CHRIST ſhall be a light to the Nations; and in Zechary, Many nations ſhall be joyned to the LORD, in that day, and ſhall become my people; and in Michah, Many nations ſhall go, and ſhall ſay, come and let us go up to the mountain of the LORD, and unto the houſe of the GOD of Jacob, and he will teach us his ways, and we will walk in His paths. And other ſuch, which are found, in great number, in the books of the Prophets. As if the Apoſtle meant, that he was appointed the Miniſter of the Gentiles, for the accompliſhing of theſe predictions. Now ſure, it cannot be denied, but the thing in its ſelf, is true; it being clear, that his preaching was one of the moſt excellent means, which the LORD made uſe of, for the effecting of what he had promiſed, in thoſe oracles; namely, the converſion of the nations. Nevertheleſs, the putting of this ſenſe, upon the Apoſtles words, is in my opinion, a doing them ſome violence. For firſt, the word of GOD, in his ſtile, doth ſignifie the Goſpel; which is ſo called, by reaſon of its excellency: being, without controverſie, the moſt excellent of all the words of the LORD, and theſe terms are alwaies conſtantly ſo underſtood, when he coucheth them ſimply and abſolutely, as in this place he doth; and I do not think, that ſo much as one paſſage can be produced, wherein he takes them otherwaies. And though this were not ſo; yet it is impoſſible, to underſtand them otherwiſe here; where the Apoſtle, to explain, what this word of GOD is, for the fullfilling whereof he was ſent, immediately addeth, the myſtery, which had been hidden from ages, and from generations; but hath now been manifeſted to His Saints; which is, as you ſee, an illuſtrious deſcription of the Goſpel. And as for this phraſe, of fullfilling the word of GOD, which ſeemeth chiefly to have ſetled the Authors of this expoſition, it ſounding harſh to them, that it ſhould ſignifie preaching of the Goſpel; they ſhould conſider, that the Apoſtle uſeth it elſewhere, in this very ſenſe; Rom. 15.19.when he ſaith, that from Jeruſalem, and round about, even to Illyricum, he had fullfilled the Goſpel of CHRIST; where he uſeth the ſame term, which he placeth here; and clearly calleth that, the Goſpel of CHRIST, which here he termeth the word of GOD. What doth he mean then, by theſe words? Truly, to fullfil the Goſpel, is to preach it, with ſuch efficacy, as that it hath reception in the hearts of men; it is, to juſtifie the vertue of it, by the effect. And therefore our French Bibles have judiciouſly rendred the word, in the place now quoted, by, making to abound. The true, and natural perfection of the Goſpel is, that it's the power of GOD to ſalvation, to every one that believeth, both Greek and Jew. I acknowledge, it is ſo alwaies in its ſelf; but this its vertue doth not appear, nor diſplay it ſelf, until it be planted, by preaching, in the hearts of men; and do take root, and fructifie there. Till then its perfection remains hid, and wrapped up in its ſelf. 'Tis with it,, as with ſeed, which ſhews not what it is; but when having been received into the boſome of the earth, it produceth an herb, or a plant: or as a ſword in the ſheath, which doth not diſcover its ſtrength, and the goodneſs of its temper, but when it is drawn, and ſet on work. Thus doth the Apoſtle mean, when he ſaith, that GOD gave him the diſpenſation of the Gentiles, to fullfil, or accompliſh his word. That is, to ſpread, and, by his preaching, diſplay the vertues, and perfections of His Goſpel; which then clearly appeared, when this heavenly word, which till that time, had operated on the Jews alone in a manner, did alſo in ſhort ſpace convert, a great multitude of Gentiles. And the Apoſtle elſewhere, uſeth a like word, in almoſt the ſame manner, when he ſaith, that the power of GOD is compleated in infirmity, that is to ſay, not that it acquireth, but that therein it ſheweth and diſplayeth its perfection. Such is the end of the Apoſtles Miniſtry. He was called to it, to fullfil, or compleat the word of GOD; to ſet His Goſpel on work; to preach it, for the converting of men, and for the glory of its Author.
Whereby you ſee, firſt, wherein principally, the charge of true Miniſters of the LORD, doth conſiſt; not incommanding, or in appearing above their flocks; much leſs in braving it before the world: but in publiſhing heavenly doctrine, with an holy order; even to the giving of themſelves no reſt, till it be ſetled in the ſouls of their hearers; till it reign there, and ſhew its divine perfections in the change of their converſations. And ſecondly, that the Goſpel is the whole ſubject of their preaching; ſo as they have not liberty, to mingle with it, either their own inventions, or traditions of men, how fair, and plauſible ſoever they may ſeem: that they do keep themſelves faithfully within theſe bounds, remembring the end of their commiſſion; that the diſpenſation of GOD hath been given them to fullfil the word, not of men, but of GOD. Conſider we now, that which the Apoſtle addeth, concerning this word of GOD, (that is, the Goſpel) It is (ſaith he) the myſtery, which had been hid from ages, and from generations, but hath now been manifeſted to His Saints. All this ſerves, to exalt the glory of the Goſpel. He ſaith firſt, that it is a myſtery, that is, a ſecret; and he giveth it the ſame name often other-where; 1 Tim. 4.16.becauſe it is a dectrine, not expoſed to the ſenſe, and reaſon of men, but ſecret, and hid in GOD: ſuch a doctrine, as eye ſaw not, nor ear heard, neither did it aſcend into the heart of man; Read the books of the worlds ſages. You will ſee, that by the ſubtility of their ſpirits, they did diſcover, and as we may ſay, read divers verities in the creatures, which the Creator had graven on them. But you ſhall not find thoſe of the Goſpel there at all. They were hid, in the deep abyſs of His eternal wiſdom and counſel, where no created eye can penetrate, or diſcern ought that is in it, untill Himſelf produce it, and ſet it in our ſight. Whereby it doth appear, how much they are miſtaken, who pretend, that Evangelical truth, may be found out, by the contemplation of nature. I grant, that the Goſpel doth not contradict nature; yea, I affirm, that it perfecteth, and crowneth it: ſo as when it is once revealed to us, we obſerve divers things in nature, which have admirable correſpondence with it, and could not be fully cleared, without this new light. But it is the Son of GOD alone, who brought it out of the boſome of the Father, and publiſhed it. By the ſame conſideration, you may alſo judge, with what reverence we ought to receive the Goſpel; ſince it is a myſterie, the ſecret, not of an earthly King; but of the Soveraign Monarch of Men, and Angels.
The Apoſtle ſaith, in the ſecond place, that this ſecret had been hid from all ages and generations, that is, from the creation of the World, untill the revealing of our LORD, and Saviour; none of the former times, none of the generations of men, that lived in them, having had the happineſs to know it. There are many truths in the Law, that may be termed ſecrets, or myſteries: as for inſtance, what it teacheth, concerning the creation of the world, and the manner of that Creation; concerning the judgement of GOD againſt ſin, and the calling of Iſrael had been publick a long time, having been diſcovered, by the Miniſters of GOD, Became publick long ago. Eph. 3.5.to the ſore-paſſed generations. The Goſpel alone hath this glorious advantage, to have continued hidden, all that while, untill the appearance of the Son of God. S. Paul affirms it here; He repeats it, in the Epiſtle to the Epheſians, Rom. 16.25.in almoſt the ſame terms. He had ſignified it before, in that, which he wrote to the Romans: ſaying, that this myſterie had been kept ſecret in old time. But he adds in fine, that this great ſecret, hath now been manifeſted; that is to ſay, in the fulneſs of time, in the latter days, when the Son of GOD appeared. By the Saints of GOD, he meaneth, firſt, the Apoſtles, to whom the LORD JESUS did diſcover the whole truth of His Goſpel, by the light of His Spirit, in a very peculiar, and extraordinary manner: and ſecondly, all the reſt of the faithful, whom he cauſed to ſee the ſame myſteries, by their Preaching, accompanied with the effectual operation, and light of the ſame Spirit. Both the one, and the other of them, are called Saints, becauſe GOD had ſeparated them, by His call from the reſt of men. By which you ſee, that there are none but the Saints of GOD, who do truly know His myſteries; the revelation, which is neceſſary for the knowing of them, moſt aſſuredly purifying, and ſanctifying the heart of man.
But I perceive, ſome difficulties ariſe here, in your minds, againſt this doctrine of the Apoſtle; which muſt be reſolved, for your ſatisfaction, before we paſs further on. Firſt, You may ask me in general, how it is true, that this myſterie was hid from the foregoing ages, ſeeing the Goſpel is eternal? And then, how this accordeth, with ſo many Prophecies of the Old Teſtament, in which it ſeems to be ſo clearly repreſented; and moreover, how with the LORD's ſaying of Abraham, that he ſaw His day; and laſtly, with the Scriptures expreſs informing us, that the ancient believers were all ſaved by faith, which ſeems to have no place, without the knowledge of the Goſpel? To this I anſwer, for the firſt article, that it is true, the Goſpel was foretold, and as the Apoſtle ſpeaks elſewhere, was promiſed, and figured, under the Old Teſtament; but it was not manifeſted. It was at that time in being; but lay hid in the boſome of the Father, and only wrap'd up in the Oracles, by which He promiſed it, and in the types, by which He figured it; ſo as it is nevertheleſs eternal; foraſmuch as in theſe latter times, it was, not made, and created of nothing; but only brought out of the obſcurities, and enveloppings, which untill then it had remained covered with. And as for the Prophecies, it's true, they are clear, ſince the Sun of righteouſneſs, ariſing in the horizon of the Church, hath there ſhed abroad His light: by the benefit thereof we eaſily read, what the finger of GOD hath written in them; But before this, while the darkneſs of the night did cover all things, it was impoſſible for the beſt ſight, to penetrate throughly the true meaning of them. As when it is broad day, we read diſtinctly, and without difficulty, the ſame writing, wherein we ſee nothing but ſome ſtrokes, and a few letters confuſedly, during the dimneſs of the night. Would you know, what difference there is between theſe two ſeaſons? Turn to that Chapter of Iſaiah, Iſa. 53.7.in which we read, He was led as a ſheep to the ſlaughter, and what follows. There is not a child among us, but preſently underſtandeth it of CHRIST, and His dying for us, Act. 8.34.in a profound humbleneſs, and charity. Yet the Ethiopian, who, without doubt, was very forward in the Schoole of the former people, doth confeſs that he underſtandeth nothing of it; and cannot tell, whether the Prophet does ſay this of himſelf, or of ſome other. Firſt, the accompliſhment of the things, which is the commentary upon prophecies, and the light of figures, hath made the ancient oracles and types clear to us; which by conſequent, remained obſcure, and inexplicable, untill that event. Secondly, the Law did further augment this obſcurity: being then ſpread over theſe myſteries, as a thick veil, through which, how ſharp-ſighted ſoever men were, it was not poſſible for them to pierce. Whereas now, the righteouſneſs of GOD having been revealed to us without the Law, (as the Apoſtle ſaith) and this troubleſome Veil having been rent, and removed by JESUS CHRIST, we clearly behold the light of Moſes's face, which indeed was of old, but could not be ſeen, as long as it abode covered with the Veil of the Law. And as for Abraham; he ſaw the day of the LORD, and rejoyced in it: that is to ſay, he knew, and believed, that CHRIST ſhould come, and ſave the world, and exalt the people of GOD unto a ſuper-eminent glory; which was ſufficient for his joy: but this implyeth not, that he diſtinctly knew, either what the perſon of CHRIST would be, or in what manner He acquired ſalvation for us, with all the circumſtances of theſe things; which neither any men, or ſo much as Angels knew, but by the manifeſtation of JESUS CHRIST, in fleſh, Eph. 3.10.and by the conſequents thereof; the Apoſtle expreſly teſtifying, that it was then, and not before, that the manifold wiſdom of GOD was made know to the Angels; whom, according to his ordinary ſtile, he calleth, principalities and powers. The knowledge, which the reſt of the faithful had of CHRIST, was like that which Abraham had. They believed in ſum, His coming, and their redemption, and the reſtauration of all things by His means: and they deſired Him, and waited affectionately for Him, ſaluting His promiſes afar off. But they did not diſtinctly comprehend the myſterie, and in particular, as we at this day do. Yet this hindred not, but that they were juſtified by the merit of His death, and ſaved by His croſs, and fed with his Manna; and made to drink of His ſource; it being clear, that there is no other ſalvation in the world, but the ſame which He did procure; nor do the divers degrees of faith, by which the redeemed draw from His fulneſs, vary ought at all, in the eſſence, and ſubſtance of His grace: becauſe GOD requireth no other faith of His people, but ſuch as is proportioned to the meaſure of the revelation, He hath given them; the ſame being more or leſs clear, as the times were nearer to, or further diſtant from, the glorious light of His Son. Thus the truth, which the Apoſtle teacheth us here, abideth firm, and beyond all contradiction; namely, that the myſterie of GOD, that is to ſay, the Goſpel, was hid from ages, and from all generations; and was not manifeſted, but now to the Saints of GOD. To whom (ſaith he) GOD would give to know, what are the riches of the glory of this ſecret, among the Gentiles, which is CHRIST in you, the hope of glory.
This is the third part of this Text, and doth expreſs the glory, and the ſum of this myſterie. He ſets the will of GOD, at the entrance, as a ſtrong barr againſt our curioſity, to ſtay it; and reſtrain it, from intruding into a ſearch of the cauſes, of this admirable diſpenſation of the myſterie of the Goſpel. It buſieth its ſelf principally about two points, namely, the time, and the perſons to whom this manifeſtation hath been made. For, as to the firſt, it doth demand, why GOD ſhould ſuffer ſo many ages to flow forth, and ſo many generations paſs away, without diſcovering the ſecret of the Goſpel to them; having reſerved the revelation of it to theſe latter ages only? Let us ſay with the Apoſtle, that the truth is, He would ſo do; and be we contented with His will, aſſuring our ſelves, that it is juſt, and reaſonable, though we know not, the motives of it. He hath reſerved the ſeaſons of things, in His own diſpoſe. Beſides, at what time ſoever He had done it, man would ſtill have demanded, why no ſooner, or no later. Now he complains, that GOD delayed ſo long. If GOD had diſcovered His myſterie, at the beginning, he would complain of His having made ſo much haſte. He now objecteth, the intereſt of the firſt ages, that were deprived of this bleſſed light. He would have objected the intereſt of theſe laſt generations, that they were too far removed from this Sun-ſhine, to make their profit of it. Unbelief doth never want pretences. It findeth ſomewhat to reply, againſt all the LORD's procedures. And not deſiring, that they ſhould be juſt, doth eaſily forge apparences to it ſelf, to believe they are not ſo. Let us ſuffer Him to be wiſer than our ſelves; and inſtead of arguing about the order He hath taken, receive it with reſpect, and make our profit of it. Let it ſatisfie us, that by His grace, we find our ſelves, within the compaſs of that bleſſed time, in which He hath manifeſted His ſecret; and make we uſe, with thankfulneſs of the advantage, He hath pleaſed to give our age, above thoſe that have preceded. But if you ask me, why GOD communicated His Goſpel, to the Church no ſooner; tell me alſo, why He giveth not, to men, and other living creatures, the perfection of their kind, at the inſtant of their nativity? why lets He them loſe ſo much time in the weakneſſes of infancy, which might be better employed in more noble actions, if they had their vigor, and maturity at the beginning of their days? Tell me again, why He maketh not the plants to grow up, to bloſſom, and to bear fruit, in a moment? and why He formeth families, and States ſo ſlowly, among mankind? GOD doth nothing ſuddainly; and would have us underſtand the maturity of His counſels, by the gravity of His motions. He hath formed the Church, in the ſame method. He would, that ſhe ſhould begin to pronounce, before ſhe ſpake diſtinctly; paſs through childhood, before coming to full age. He would, that ſhe ſhould learn her rudiments, before ſhe heard the higheſt leſſons of His wiſdom; And hauehave, in one of her times, Moſes for her School-maſter; in the other, JESUS CHRIST for her Doctor, as the Apoſtle ſheweth us, in the Epiſtle to the Galatians. Since the Goſpel is the higheſt of Her leſſons, C. 3, & 4.it was juſtly reſerved for her ripeſt age. But if you preſs me ſtill, and ask me, why GOD ordained ſuch a difference between the ages of the Church: I will anſwer you, as before, with S. Paul: that thus He would do. You cannot break over this bound, without unſetling the whole nature, and bringing the juſtice, of all His progreſſes into conteſtation; it being evident, that it was neither more difficult for GOD, nor leſs apparently reaſonable to give animals, and vegetables, their ſtrength and perfection, in the firſt moments of their life; then to give the Church, the knowledge of His myſteries, in the firſt centuries of her time. The other point, in this diſpenſation of GOD, which offends our curioſity, reſpecteth the perſons, to whom He hath manifeſted His myſterie, and ſanctified them by this Divine light. Why to theſe, hath He done this, rather than to thoſe? Why to poor Galileans, rather than to the Scribes, and Prieſts of Iſrael? The Apoſtle cutteth the knots of all theſe queſtions, with one only word, ſaying, that He would make it known to them. It's the reaſon, which the LORD Himſelf alledged, for this diverſity, when having given thanks to the Father, for that He had hid theſe things from the wiſe, and prudent, and revealed them unto babes, Mat. 11.26.He addeth, Even ſo, Father, for thus it hath pleaſed thee. And our Apoſtle treating elſewhere expreſly of this matter, concludeth, that GOD hath mercy on whom He will have mercy, Rom. 9.18.and whom He will He hardeneth. It's at this Will, that we muſt ſtop, and not go on, vainly ſeeking for reaſons in the perſons themſelves, of the favour GOD hath ſhewed them; it being clear, that we ſhall never find in them any which may give us ſatisfaction. And again, hereto muſt we reduce all the diverſities, which may be obſerved in the diſpenſation of the Goſpel: as, that GOD maketh it to abound, in one country, and among one people, while another is deprived of it; that He maketh it to ſhine upon one generation, after having denyed it to another; that He communicates it here more liberally, and there more ſparingly. All this dependeth meerly on His good pleaſure; nor can the things themſelves afford us any valuable reaſon of it.
But I return to the Apoſtle, who ſaith, that by the revelation of His Goſpel, GOD hath made known, what are the riches of the glory of this myſterie among the Gentiles. They that are verſed in the reading of this holy man's writings, do know that he often uſeth the word riches, Rom. 11.33.to ſet forth abundance. As when he cryeth out, Oh the depth of the riches, both of the wiſdom and the knowledge! and when he ſpeaketh elſewhere of the riches of the grace of the LORD; Epheſ. 1.7. Rom. 2.4.and when he demands of the impenitent, if he deſpiſe the riches of the goodneſs of GOD, of His patience and long-ſuffering; and ſo in a multitude of other places. It's in this ſenſe, that we muſt here underſtand the expreſſion of riches of glory; that is to ſay, a great abundance of glory, or (which amounts to as much) a very great and moſt abundant glory. Whereby you ſee the zeal of this holy man for the praiſe of the Goſpel. Inaſmuch as he cannot ſatisfie himſelf about this ſubject, but heapeth up the moſt magnifick terms, he can think of, to repreſent the excellency of it. He calleth it a myſterie, and a myſterie of GOD; and a myſterie hidden, during all the ages that rolled on from the foundation of the world, and at length diſcovered from Heaven in the laſt time, to the Saints of GOD. This is very much; and there is no other doctrine, either humane, or indeed Divine, of which ſo much can be ſaid. But it is not enough for S. Paul. He adds, that it is a glorious myſterie, yea contents not himſelf with this. He aſcribes to it, not glory ſimply, but riches, and an abundance of glory. And it is not here alone, that he doth ſo. He ſpeaks of it every other-where in the ſame manner; as when he ſaith, that unto him this grace was given, Eph. 3.7, 8.to preach among the Gentiles, the unſearchable riches of CHRIST: and to make all men ſee, what is the communication of the myſterie, which from the beginning had been hid in GOD; and elſewhere he calls it, the glorious miniſtration of the Spirit; 2 Cor. 3.8.18.and the mirrour wherein the face of the LORD is openly beheld. And in truth, he had good reaſon. For it is particularly in the Goſpel, that GOD hath made all the beams of His glory to ſhine out. There He manifeſteth and communicateth unto men, all the marvels of His Power, of His Wiſdom, of His Juſtice, and of His merciful goodneſs, in their greateſt altitude, and in their richeſt abundance, which are as the ſubſtance and eſſence of this glory. The Goſpel is His treaſury, wherein He preſents us His moſt glorious, and His Divineſt benefits; His grace, His peace, His Spirit, His Holineſs, His conſolation, His life, and His immortality. But the Apoſtle doth not ſpeak here of the riches, of the glory of the Goſpel in general, and towards all. He addeth particularly among the Gentiles. Sure, there is no ſort of men, whether Jews or Greeks, but the Goſpel ſheweth forth riches of glory in them, if they receive it; Yet we muſt acknowledge, that never-did its glory break forth, with ſo much ſplendor, as when it was preached to the Gentiles. Firſt, that exceeding great and inexhauſtible abundance of goodneſs and grace, which the Goſpel goeth fill'd up with, did pour forth it ſelf, and (if I may ſo ſpeak) overflowed all bounds, in ſaving the Gentiles, the moſt hopeleſs of all men; when it raiſed them from this grave, or rather from that abyſs of miſery, wherein they had lain, not four dayes, as Lazarus in his Sepulchre, but for four thouſand years. For this cauſe, the holy Apoſtle, comparing the grace of GOD in His Son, … 15.8.9.ſhewed to the Jew, with that ſhewed to the Gentile, at His calling of each of them, doth name the former, Truth; for that it was promiſed; and the ſecond, ſimply, and altogether, Mercy. Then again, how very admirable was the vertue of the Goſpel, which effected that in a few dayes, that the Law had not been able to do, in ſo many ages? The Miniſters of the Law did compaſs Sea, and Land, and after all found it very hard to make one proſelyte, and with all their diligence, for two thouſand years, that they toiled, had not reduced ſo much as one Nation to the Service of GOD, though they employed even ſword, and ſtrength to that end, when they could. But the Goſpel quite naked, and without other weapons, then its Croſs, brought unto GOD many a people converted from Paganiſm. They were a ſort of men, that worſhipped ſtocks and ſtones: they lay plunged in a bruitiſh ignorance, and in the moſt infamous vices; there was a mixture in them, of the ſtupidity of beaſts, and the wickedneſs of Devils. Certainly, to make ſo much as one of theſe a Chriſtian; to bring him out of this infernal pit, ….and place him in the Church; to make him of a ſlave of Satan, a child of GOD, was (as an Ancient, writing on this paſſage rightly ſays) no leſs a miracle, than if ſome one ſhould ſuddenly change an unclean, and deformed dog, into a man, and from the dunghil, whereon he lay, cauſe him to ſit upon a royal throne. It was truly therefore a great, and an ineffable richneſs, and abundance of glory, for the Goſpel, to tranſform ſo ſpeedily, not a ſmall number, but hundreds, and thouſands of Pagans, into ſo many believers. And in this, the Apoſtle ſecretly ſtrikes at the falſe Teachers, who would mix ſuch a noble, and glorious myſtery, with their feeble traditions, as if it had not ſtrength, and vertue enough of it ſelf to ſubſiſt, without the ſuccour of their inventions.
Finally, he intimates, in two words, the ground of all this richneſs of glory, that the Goſpel hath; which is (ſaith he) CHRIST in you; that is to ſay, that CHRIST, whom they poſſeſſed, and who dwelt in them by faith. 1 Tim. 1.1.And he addeth, that He is the hope of glory; after the ſame manner, that elſewhere he calleth CHRIST our hope, that is, He of whom we hope for higheſt glory, and in whom we do infallibly find all the bleſſedneſs, that we can, either defire, or expect. It is not without deſign, that he advertiſeth them, that JESUS CHRIST is all the fullneſs of the myſtery of the Goſpel. He lays a foundation hereby, for what he will more clearly tell them hereafter: namely, that it is in vain, that the ſeducers would mingle, the Ceremonies of Moſes, and the ſervice of Angels with it. All this great myſtery begins, and ends in JESUS CHRIST; ſince it is no other thing, 1 Tim. 4.16.as himſelf defineth it elſewhere, than GOD manifeſted in the fleſh, juſtified in the ſpirit, ſeen of Angels, preached to the Gentiles, believed on in the world, and received up into Glory; that is, JESUS CHRIST our LORD, born, put to death, raiſed again, glorified, and ſet forth in the Goſpel for us. Such is the myſtery, whereof the holy Apoſtle hath ſpoken to us.
Judge now, Beloved Brethren, what grace GOD hath ſhewed us, in communicating, ſo rich, and ſo admirable a ſecret to us. Many Kings, and Prophets have deſired to ſee, and hear it; and not at all had the happineſs. Heaven, and earth did ſigh four thouſand years, after the bleſſing we poſſeſs: But in the end, only the laſt ages did obtain it. The Jews ſaw the wonders of GOD but obſcurely, and through veils, and ſhadows. The Gentiles ſaw them not at all, being covered with a diſinal night, living without GOD, and without hope. This divine myſtery, appearing at once, in the end of times, as a great light, that ſhines forth ſudainly from Heaven, did diſſipate the ſhadows of the one, and diſpel the darkneſs of the other, changing, by its vertue, the whole face of the univerſe in a moment. It hath particularly ſhewed the riches of its glory among us, having brought our Fathers out of the horrours of Paganiſm, which did once cover this whole Land. Let us embrace therefore, with all the affections of our ſouls, this great and ineſtimable favour of the LORD's. Let us keep it pure, and uncorupted, without immixing in it, ought that's alien to it. It is not only ſufficient for our happineſs. It is even rich, and abundant in glory. They, that would ſtuff it out with Ceremonies, and ſervices, whether of Moſes's teaching, or mans inventing, as falſe Teachers heretofore did, and our adverſaries at this day do; they, underſtand not aright the inexhauſtible opulency, wherewith it overſlows. They obſcure the reſplendency of its heavenly glory, by their additions; they hide it, and cover it again, with the veil, which JESUS CHRIST hath rent in ſunder. Let us ſay to ſuch, as propoſe them unto us; We are contented with the myſtery, which GOD hath vouchſafed to manifeſt unto His Saints. It ſufficed for their bliſs. It will well ſuffice for ours. We do not deſire, any other riches, than thoſe which it aboundeth with; or any other glory than that, which it ſhines withall. It is enough, that this JESUS CHRIST, who fills it up, is in us, the hope of true glory. There is no need to aſſociate with Him, either Moſes, or Angels, or Saints. But Faithful Brethren, the ſecuring of this myſtery, from the errors of ſuperſtition, is not all. For the converſing of it pure among us, and placing it in that glory, which is due to it, there muſt be a putting far away the filth of vices, and of carnal, and earthly paſſions. GOD hath not lighted up this great Sun among you, that ye ſhould continue to live ill, and do the ſame works, in ſuch a bleſſed light, as are done in darkneſs. Far be it from Him. He hath diſcovered to you, the myſteries hidden in old time, that your holy life might be new. As your knowledge is greater, than that of other ages; ſo let your holineſs ſurpaſs theirs. The dimneſs of their light doth in ſome ſort excuſe their faults; faults committed in the miſtakes of childhood, and in the obſcurity of ſhadows. With what pretext can you palliate yours? you, to whom GOD hath communicated all His counſel; How will you defend, that ardent, and unruly paſſion, which you have for the earth? you, whom by the Goſpel, he hath made to ſee, all the beauties of Heaven; How will you juſtifie the love, and the adherence you have, one to the pleaſures of the fleſh, another to the heaps, and honours of the world? you, to whom He hath ſhewed the riches, and the glory of eternity, in His Son JESUS CHRIST? Sure, to ſin, in ſuch light, is not an infirmity; nor ſimply a naughtineſs. It is an impudence, and an execrable inſolency. Take heed then, Beloved Brethren, that this great grace, which GOD hath ſhewed you, do not turn to your condemnation. If you deſire, it ſhould be ſaving to you, purifie your ſelves, and cleanſe your ſelves from all filthineſs and pollution. For the myſteries of GOD are only for Saints. Renounce the world's behaviour, as well as its belief: Walk in the wayes of Heaven, in an Honeſty, and Purity, worthy of the vocation wherewith GOD hath honoured you. Let His myſtery ſhew forth the wonders of its glory, among you; potently changing your whole life, into its brightneſs, and transforming you into the image of that JESUS CHRIST, who hath vouchſafed to dwell in you, and to take your hearts, for His temple: that after you have wiſely managed His talents here below, and happily travailed in His work, He may crown you one day, in the Heavens, with that ſoveraign, and eternal glory, which He hath promiſed us, and we hope for, from His grace. So be it.