Forty-nine Sermons upon Colossians, Part 1 · Sermon 15
THE XV. SERMON.
COL. I. Verſ. XXVIII. XXIX.
Verſ. XXVIII. Whom we preach, admoniſhing every man, and teaching every man in all wiſdom, that we may render every man perfect in CHRIST JESUS.
XXIX. Whereunto alſo I labour, combating according to His efficacy, which worketh in me powerfully.
DEAR Brethren; There is a great difference between the Law, and the Goſpel, both in regard of their own nature, and in regard of the manner of their diſpenſation. For, to omit other things, the Goſpel is a myſtery, that is, a verity, ſo hid in GOD, as if He had not vouchſafed to diſcover it to men Himſelf, by a ſupernatural revelation, no creature, either earthly, or heavenly, had been ever able to bring it forth from the bottomleſs deeps of GOD's wiſdom; or to acquire any ſolid, and diſtinct knowledge of it, by the contemplation of the things of the world. But the Law is a verity, ſuitable to the ſentiments of nature, and ſo open to the view of Angels, and men; that if ſin had not dulled, and corrupted the ſtrength of our underſtanding, we ſhould have eaſily comprehended it, of our ſelves, without any extraordinary manifeſtation from Heaven. Accordingly you ſee, how deplorate, and how blind ſoever men be, yet they fail not to diſcern the things of the Law, and the rectitude, and juſtice of the moſt of that, which it commands us. But if you conſider the diſpenſation of theſe two doctrines, you will find, that whereas the Law was given by Moſes to the Jewiſh nation only, the Goſpel of our LORD and Saviour was preached to all people on earth indifferently, there having been no part of mankind, to whom the benefit of this new light was not preſented by the Apoſtles, and their Schollars. S. Paul (if you remember) informed us of it, in the foregoing text; where he affirmed, firſt, that the Goſpel is a myſtery, ſudden during all the ages and generations, which had paſſed; but now manifeſted to the Saints of GOD; and ſecondly, that the LORD hath made known the glorious riches of this myſtery among the Gentiles, that is to ſay, among other people of the world, beſide the Jews; This he further confirms, in the Text now read unto you, by the extent of his preaching, proteſting, that he declareth this Divine word to all men. For having intimated before, the ſubject of this great myſtery of the Goſpel, and declared that it conſiſteth wholy in CHRIST JESUS alone, who is the author, and the matter of this coeleſtial doctrine, he addeth, whom we preach, admoniſhing every man, and teaching every man in all wiſdom, that we may render every man perfect in JESƲS CHRIST. And becauſe his labours, and his ſufferings, were one of the moſt glorious marks of the truth, and the Divine authority of his Apoſtleſhip, he maketh mention of them alſo, in the following verſe, Whereunto I alſo labour (ſaith he) combating according to His efficacy, which worketh powerfully in me. For his deſign is to juſtifie, what he had before told the Coloſſians; namely, that he was a Miniſter of the Church, ſet up to fullfil the word of GOD among the Gentiles: and this, to the end he might eſtabliſh the Coloſſans in the doctrine which he preached, and ſecure them from the ſeductions of falſe Apoſtles, who endeavoured to corrupt it, by immixing with it, the errors, which they went to and fro a ſowing in the world: and did pretend, that beſides Faith in JESUS CHRIST, there was a neceſſity of obſerving the ceremonies of the Law of Moſes, and of practiſing divers ſuperſtitions, as the worſhipping of Angels, which they recommended, and hugely exalted, as S. Paul will ſhew us, in the following chapter. It was for the ſetting up of his own Miniſtry, and teachings, above theſe evil workers, that he urged his heavenly call before; It is for this end again, that he exalted the Goſpel, in ſo lofty a manner; and it's for the ſame end, that he here ſets forth the exerciſe of his Apoſtleſhip; which conſiſteth in two things; one whereof is the preaching, which he deſcribes in verſe 28. The other is the labour, and conflict, which accompanied his preaching, declared in the verſe following, the laſt of this chapter. Theſe are the two points, which we will treat of, by the will of GOD, in the preſent action; the Preaching, and the combats of S. Paul; noting upon each of them, what we ſhall judge apt for your edification, and conſolation; which is the only mark, that all the labour of this great Apoſtle tended to; and the true end, both of our word, and your faith.
As for the Apoſtles Preaching, we ſhall have four things to conſider, which he ſaith of it. Firſt, the ſubject of it, to wit, JESƲS CHRIST whom (ſaith he) we preach. Secondly, the manner of it, which he expreſſeth in thoſe words; admoniſhing, and teaching every man. Thirdly, the object, to which this preaching of his was directed, namely, every man; admoniſhing every man (ſaith he) and teaching every man; and in the fourth, and laſt place, the end, and aim, to which it tended, to wit, the perfecting of thoſe, to whom it was directed; that (ſaith he) we may render every man perfect in CHRIST JESƲS. For the firſt, when he ſaith, that he preacheth JESƲS CHRIST, his meaning is not ſimply, that he ſpeaks of JESUS CHRIST to thoſe, whom he inſtructed. There never was an heretick, but made ſome mention of Him; and for the colouring of his dreams, did mingle with them ſomewhat of the myſtery of JESUS CHRIST; even Mahomet himſelf, the deſperateſt of all impoſtours, that ever debauched men from the Goſpel, doth nevertheleſs ſpeak of Him with honour, and acknowledge in groſs, the truth of the call, and doctrine of JESUS. But the Apoſtle ſigni…ies, that he declareth JESUS CHRIST alone; preacheth none but Him; that He is the only ſubject of His preaching, and the filling up of his teachings; according to the profeſſion he expreſly maketh elſewhere, that he determined to know nothing among them, 1 Cor. 2.2.whom he taught, but JESUS CHRIST crucified. His Epiſtles, in which he hath left us a lively, and a true picture of his preaching, do ſufficiently juſtifie his ſpeech. For ſuch as have read thoſe divine writings ſee, that they are filled, from the beginning to the end, with JESUS CHRIST alone. This adorable name ſhines out every where in them; and there is no tract, or chapter, but it is engraven on it. There are ſcarce two periods found together, in which it doth not appear. If he be to teach, he propoſeth no other ſecrets, but thoſe of the nature, or the offices, or the actions, or the paſſions, or the promiſes of JESUS CHRIST. If he muſt combat error, he wields no other weapons in it, but the Croſs of JESUS CHRIST. If he aim to clear the obſcurities either of nature, or of the Law; JESUS CHRIST alone is the light he uſeth, to diſſipate all kind of ſhadows, and clouds. From Him he fetcheth conſolation, for ſouls caſt down, either by the ſenſe of their ſins, or by the heavineſs of affliction. In Him, he finds all his motives, and arguments for our ſanctification. JESUS CHRIST alone, furniſheth him, with all that's neceſſary to pacifie our conſciences, to make glad our hearts, to raiſe our hopes, to confirm our faith, to enflame our charity, to inkindle our zeal, to ſtiffen our conſtancy, to encourage our patience, to purifie our affections, to looſen us from the earth, and lift us up to heaven. JESUS CHRIST is all his Logick, and all his Rhetorick. He is the riſe of his arguments, the magazin of his arms, the great motive of his perſwaſions, the ſoul of all his diſcourſes. In the determinations of this holy Doctor, you no where meet with, either Pope; or Maſs; or devotions to Saints, and Angels; or Purgatory, or auricular confeſſions, or ſo much as one of thoſe pretended myſteries, that fill up the modern Theology. He was fully content with JESUS CHRIST. He believed it enough, to preach Him, and that he needed no more, either to diſcharge his own duty, or to advance our edification; and truly he had reaſon. For what is there, I do not only ſay neceſſary, and uſeful, but any way good, or great, and excellent, which is not in JESUS CHRIST? Though other things, which are recommended in religion, were as true as they are falſe; and as innocent, as they are pernicious; yet it is evident, that in compariſon of CHRIST JESUS, they are miſerably poor, and childiſh. In Him alone is found ſuch true ſolidity, as is able to content the ſoul; in Him alone is wiſdom, righteouſneſs, ſanctification, and redemption; all the fulneſs of the Godhead; all the treaſures of wiſdom, and knowledge, as S. Paul will tell us hereafter. In this LORD alone, is grace, truth, and life. There is no ſalvation in any other. Acts 4.12.No other name hath been given under Heaven unto men, whereby they muſt be ſaved. And yet, alas! though this be a truth, ſo clear in it ſelf, and ſo authentically confirmed by the practice of our great Apoſtle; there are people, that profeſſing to believe it, do for all, ſeek that elſewhere, which is to be found in JESUS CHRIST only: and having this living, and overflowing ſpring of grace opened to all believers, by the loving kindneſs of the Father; yet go digging in the poor Ciſterns of the creatures, for the water of ſalvation. They acknowledge, that the merits of JESUS CHRIST are infinite, His righteouſneſs abſolutely perfect, His grace inexhauſtible, His power ſupereminent: but they are not content with it however; They adjoyn their ſatisfactions unto His; the prayers of Angels, and Saints to His interceſſion; and do mingle the ſufferings of men, with the blood of the Son of GOD. But if the luſts of the world, or the falſe blaze of error, or the corrupt inclinations of the fleſh, do induce them to approve, or to bear with ſo dangerous a mixture; let us, for our part, Dear Brethren, whom GOD hath delivered from ſuch prepoſſeſſions, adore the fulneſs of JESUS CHRIST. Let us content our ſelves with his richneſs, and never ſeek any true good any otherwhere, than in Him. Bleſs we GOD, that from the Pulpits erected among us, we hear no name ſounded forth but His. Since S. Paul preacheth none but Him, it is greateſt reaſon, that He alone ſhould take up the mouth of Preachers, and the faith of their hearers.
But the Apoſtle having declared the ſubject of His preaching, addeth the matter of it. We preach CHRIST, (ſaith he) admoniſhing, and teaching in all wiſdom. Theſe are the two parts of the office of a good Preacher, to wit, admonition, and inſtruction. The firſt compriſeth all the remonſtrances, that are made to ſinners; whether to reprehend their faults, or to excite their diligence, or to comfort their ſorrows, or to advertiſe them of any other part of their duty. The ſecond, conteineth all the leſſons of heavenly doctrine, the expoſition of each of the articles of the myſtery of godlineſs. Admonition reformeth manners; teaching informs faith. The one moveth the will, and the affections; the other inſtructeth the underſtanding. The Apoſtle proteſteth elſewhere, Act. 20.21, 31.that he carefully joyned theſe two offices together; not contenting himſelf with teaching, and teſtifying of faith in JESUS CHRIST; but moreover inceſſantly admoniſhing every one with tears. And you ſee theſe two wayes meeting thoughout his Epiſtles; in which, he not only expoundeth the myſteries of faith; but ever, and anon deſcendeth to the applying of thoſe inſtructions, to the carriage of thoſe whom he inſtructeth; reproving them, chiding them, comforting them, encouraging them, as they had need. And as he practis'd thus himſelf; ſo he gave order, for the like procedure, to others, whom GOD had called to the holy miniſtry. 2 Tim. 4.2. 1 Tim. 3.2. 2 Tim. 2.24. Tit. 1.9. 2 Tim. 3.16, 17.Preach the word (ſaith he to Timothy) be inſtant in ſeaſon, and out of ſeaſon; reprove, rebuke, exhort with all ſweetneſs of ſpirit, and doctrine. And elſewhere he wills in general, that every Paſtor be, not only apt to teach; but alſo able, to admoniſh by ſound doctrine, and to convince gainſayers. Indeed, theſe two offices are neceſſary for the edifying of the faithful, which is the end of the miniſtry. It is not enough to propoſe the ſecrets of the Goſpel in general unto them; general things do not much ſtir us. They muſt be touched in particular; and the word of God which is the inſtrument of our profeſſion, is proper for theſe two operations, as S. Paul expreſly noteth, when he ſaith, that the Scripture is profitable, for doctrine, for reproof, for correction, for inſtruction in righteouſsneſs, that the man of GOD (that is, His ſervant, or his miniſter) may be accompliſhed, and perfectly furniſhed unto every good work. Such then, as the LORD hath honoured with this ſacred miniſtry, ſhould labour both in the one, and the other of theſe two performances; and make account, that he calleth them, not ſimply to teach, but alſo to admoniſh. For this here is not the pew of a Profeſſor of Mathematiques, or Phyſick; who hath no other buſineſs, but to explain the ſecrets of thoſe ſciences, to thoſe that hear them. This Chair hath been prepared in the Church, for the conducting of men to ſalvation; not meerly to make them underſtand: but to give them everlaſting life; to illuminate their minds; to form their lives unto holineſs, to pluck them out of the ſnares of Satan, and cauſe them to walk in the wayes of GOD. Faithful Brethren, ſince you know, that ſuch is the nature of our charges, you ſhould not think it ſtrange, or ill, that we execute them, in this manner, among you. There are ſome, that have a tender ear. They willingly hear information, and doctrine: but cannot bear remonſtrances. Diſcourſe, about the myſteries of religion, is pleaſing to them; but about their vices, and their duty, burthenſome. And this tenderneſs is a very bad ſign; as ſhewing, that their morals are not found. As a Phyſician judgeth, that there is ſomething amiſs, ſome ſinew hurted, or ſome collection of unnatual humors, in thoſe parts of the body, which he cannot touch, without putting the Patient to pain. If you would have our miniſtrations, to be entirely grateful to you, reform your manners, that nothing may remain in your life, but what is healthy, and vigorous. Remonſtrances do importune thoſe only, that have a diſeaſed Soul. But they ſhould conſider, that if they be troubleſome to them, they are neceſſary for them: and if the intereſt of our Office do oblige us, to make them; the intereſt of their ſalvation, doth much more oblige them to ſuffer the ſame. It is a ſalt ſomewhat ſharp, but wholſome; a potion, bitter, but conducing to health. But the Apoſtles addition, that he teacheth in all wiſdom, muſt not be forgotten. There is no need, I ſhould advertiſe you, that he ſpeaks of heavenly wiſdom; of that truth, which is neceſſary to be known, for the obtaining of Salvation. It is evident therefore, when he ſaith, he teacheth in all this wiſdom, he ſignifies, that he declareth all the myſteries of it, to ſuch as he inſtructeth; that he hideth no part of it from them, which it concerns them to know, for their arriving at the inheritance of JESUS CHRIST. It is the very thing, that he ſpeaks elſewhere more clearly, and in expreſs words; namely, when he taketh the Biſhops, or Paſtors, of the Church at Epheſus, to witneſs, that he had kept back nothing from them, which was profitable for them; but had taught it them, Act. 20.20, 21, 27.and preached it publickly, and from houſe to houſe, tesſtifying both to the Jews, and to the Greeks, repentance towards GOD, and faith in JESUS CHRIST our LORD; and a little after. I have not ſhunned (ſaith he) to declare to you all the counſel of GOD. Whence it appears, that the traditions, which are pretended to have been, not publickly, and generally taught to all the faithful, but delivered in ſecret to ſome only by the Apoſtles, are not at all neceſſary to mens Salvation. He that hath learned, what the Apoſtle taught all men, knows enough, ſince he taught in all wiſdom; except men will ſay, that he wanteth ſome knowledge, who hath learned all wiſdom. But it hath alwaies been one of the artifices of curioſity, to feign, that men of GOD did not publiſh all; and that they committed a part of their inſtructions, only to the ears of ſome, that were more perfect than the vulgar; to the end, that under this pretext, it may make its own diſquiſitions, and inventions paſs, for articles of divine doctrine. I know well, that this is a meer imagination; as weak, as it is bold; and ſuch as hath no other foundation, than the paſſion of thoſe, that advance it. But it is not my buſineſs, to make any further inquiry, into the vanity of it. For what ever it be, ſince S. Paul hath taught every man, in all wiſdom, my ſimplicity is henceforth in ſafety. The ignorance of your pretented ſecrets, cannot be prejudicial to me, ſince all the wiſdom of the Goſpel, is compriſed, in the Apoſtles publick, and common teachings. From the ſame conſideration, you may perceive alſo, how extravagant the dreaming of thoſe is, who would make it be believed, that the doctrine of the Church is poliſhed, and perfected from age to age, the ſucceding having added to the light of thoſe, that went before; and that we ſhould not wonder, if the ancients either knew not, or even ſpake contrary, to ſome of the Articles of the Modern Divinity: foraſmuch (ſay they) as the Church, not having yet at that time declared them, the belief of them was not neceſſary. By this account, the Faith will have been imperfect, in the Apoſtles time. Yet S. Paul ſaith here, that what he Preached to all men, was all wiſdom; and he will add immediately, that by it, he rendred every man perfect in CHRIST JESUS. whatſoever may be ſaid in the matter, it is clear, that it's enough to know the things, that are ſufficient to ſave us. If that, which the Apoſtles Preached, did ſuffice for the ſalvation of the firſt believers, we have nothing to do with that which men have added ſince. For we ſeek but our ſalvation; and it's ſottiſhneſs to imagine, that what was ſufficient to ſave believers in thoſe dayes, is not ſufficient to do it in ours; as if GOD had changed his deſign; and the revelation of His Son, and the Apoſtles Preaching were not the ſeal and the laſt perfection of all His diſpenſations. The Articles which have been declared in the latter ages, did make up a part of the wiſdom Preached by the Apoſtles, or no. If they made up a part of it, they were no leſs neceſſary for the firſt ages, than for the latter. If they made up no part of it, they are now as little neceſſary as ever. And it avails nothing, to alledge the Church, to us. For what authority ſoever may be aſcribed to the company, which is ſo called, it hath not enough, to make that neceſſary, which in reality is not ſo; not enough, to ſhut up, what GOD hath opened; nor to contract, what He hath dilated; or to bind, what He hath looſed. If GOD will ſave us, without belief of the Maſs, or of Purgatory; the Church would do well to will the contrary; would ſhe not? GOD will judge us, by His own will, and word; and not by the fantaſtical conceits, or imaginations of men.
But I return to the Apoſtle, who ſheweth us alſo, in this Text, (and it's that, which we are to conſider, in the third place) what the object of this his Preaching is, when he ſaith, that he admoniſheth every man, and teacheth every man. It's very probable, that the falſe Teachers, who would ſeduce the Coloſſians, for the colouring of that obſervation of the Law, which they recommended, did alledge, that the Apoſtles themſelves left the Jews the uſe of Circumciſion, and the practice of legal abſtinences; and that if S. Paul did otherwiſe, it was but towards ſome only. I account, it is to this properly, that we muſt referr and oppoſe, his ſaying here three times, that he admoniſheth every man, that he teacheth every man, and that he might render every man perfect in CHRIST. He thus repeats this word to them, to ſhew, that his Preaching was the ſame, and uniform throughout: that he declared to all men, but one ſole JESUS CHRIST; and that he Preached Him indifferently both to Jews and Gentiles, Greeks and Barbarians; GOD having given for them all, but one and the ſame Goſpel; as He hath ſet up but one Sun, in the Univerſe, to ſhine on all mankind. I declare (ſaith he) the ſame CHRIST unto all, as Saviour and Redeemer of the world. There is no man, to whom I Preach any other thing. Whereby he gives a ſecret blow to the doctrine of theſe Seducers, which was particular, and not Preached, either by the holy Apoſtle, or by any of his fellows. It may well be alſo, that he aimed to ſhew here, in his way, the extent of his charge, which encloſed all men on earth within its compaſs, there being no one of them, to whom he had not authority to Preach the Goſpel, and to admoniſh and teach him. According to his ſaying elſewhere, that he is debter, Rom. 1.14.both to the Greeks, and to the Barbarians; both to the wiſe, and to the unwiſe; for the ſeaſonable eſtabliſhing of the power, he will uſe anon, to admoniſh the Coloſſians, and condemn the Seducers. For he ſhews thereby, that there is no perſon, how knowing ſoever he may be otherwayes, but is his Scholler, for this Heavenly wiſdom, and ought in this reſpect to be ſubject to his inſtructions, and to learn of Him the myſteries of the ſame. As if he had ſaid, that GOD hath raiſed him to the Doctoral Chair of the univerſe, and made him His publick, and univerſal Herauld, who ſhould be hearkened to, by all the men of the world. Whence it follows, that theſe pretended Maſters of the Coloſſians, who would intrude to teach them, after their mode, did thwart the inſtitution of GOD; and that before they did put themſelves, upon the inſtructing of others, they ſhould firſt have learned, of the Apoſtle, the true myſteries of the wiſdom of GOD. I acknowledge, there is not any one of the Miniſters of GOD, who hath now this great extent of Authority, that the Apoſtle here aſcribeth, and with truth, to himſelf. Nevertheleſs each of them ought to do, in his diſtrict, what the Apoſtle did, in his; even admoniſh, and teach every man, whoever he be, in all wiſdom; have but one, and the ſame Goſpel for all; not pleaſing doctrine, and, as is commonly ſaid, a Velvet Goſpel, for the rich; and another quite different, for the poor; but treat them all without reſpect of perſons: not conceal ought from the one, which hath been diſcovered to the others; each one ought, to teach the ſmall, as well as the great; to admoniſh the great, as well as the ſmall; to edifie them all in common, without deſpiſing the littleneſs of the one, without fearing the greatneſs of the other.
But let us now ſee, what the end, of this Preaching JESUS CHRIST, is. We declare Him, ſaith the Apoſtle, admoniſhing, and teaching every man in all wiſdom, that we may render every man perfect in JESƲS CHRIST. This was the Apoſtle's aim; this was the deſign of his labours, even to preſent, all thoſe that heard him, holy, and unreprovable, unto JESƲS CHRIST; to put them into ſuch an eſtate, by his Preaching, as that they might appear, before the Throne of Grace, without confuſion. He expreſſeth it elſewhere in other terms; namely, when he ſaith to the Corinthians, 2 Cor. 11.2.in particular, that he had appropriated them, or knit them, or as it were eſpouſed them to one husband, that I might preſent you, (ſaith he) as a chaſte Virgin unto CHRIST; where he uſeth preciſely the ſame word, which he placeth here, and which we (French) have tranſlated, in the one of theſe places (rendre) render, and (preſenter) preſent, in the other. You know, there are two ſorts of perfection; one of a believer's minority; the other of his full age, according as the Apoſtle diſtinguiſheth our times, in the firſt Epiſtle to the Corinthians. 1 Cor. 13.11.The one, that which we have here below, during the courſe of our Pilgrimage. The other that, which we ſhall not have but in Heaven, our true Countrey. This latter is a perfection every way compleat; ſuch, as comprehendeth all the degrees of knowledge, holineſs, and glory, which our nature is capable of. The former is a perfection begun, having all the parts of ſanctification, and conſolation, that are neceſſary, in our preſent frailty, but not yet brought up to the top, and higheſt degrees. The one is ſimply, and abſolutely called, Perfection, the other is ſo named, but in ſome reſpect, and in compariſon, either of the eſtate, which we were, and other men not regenerate are ſtill in, or of the condition of our age. The Apoſtle means the firſt, Phil. 3.12, 15.when he confeſſeth, that he is not already perfect. He ſpeaks of the ſecond, when he faith, Let us all that are perfect, be thus minded. The one, and the other is the end of the Preaching of the Goſpel. For the deſign of Paul, and of all true Miniſters of the LORD, is, to guide the faithful to eternal ſalvation; that is, to the laſt and higheſt of theſe two kinds of perfection, by means of the firſt. And ſo the nearer effect of their Preaching, and which immediatly follows it, is the believer's perfection on earth. The further and more remote effect of it, which neceſſarily, and infallibly reſults from the firſt, is his perfection in Heaven. Moreover, this firſt perfection, to which Preaching immediately tendeth, conſiſteth of two parts chiefly, Knowledge, and Sanctification; Faith, and Charity; And though there be many defects, both in the one, and the other, if you compare them with the viſion, and glory of Heaven, yet the one, and the other are, even at preſent, perfect in ſome ſort, to wit, in as much, as the true believer wanteth not any of the knowledges, and habitudes, that are neceſſary to ſalvation. And it's to this the Apoſtle reduceth it, when he reſtraineth the perfection he ſpeaks of, to JESUS CHRIST; that we may render every man perfect in JESƲS CHRIST, ſaith he. It's to His abundance, that we owe our perfection; foraſmuch as He giveth us what we have of it, by His Spirit; and ſupplyeth, what we want of it, by the riches of His merit. The Apoſtle conſiders the Believer's perfection here, in its whole extent, that is, in regard both of faith, and of holineſs. I confeſs, he doth particularly intend the firſt of theſe. For it ſeems to me evident, that he hath an eye to the errour of the Seducers, who added the obſervation of the Moſaical Law, the worſhipping of Angels, and ſuch other Traditions, to the inſtructions of the Goſpel, as if the faith of Chriſtians were imperfect without them. S. Paul, to overthrow this pernicious dotage, doth ſeaſonably lay firm, that the Preaching of the Goſpel is enough to render every man perfect, who receiveth it with ſaith, that there is no need, either of Moſes, or of Angels; no need of the Ceremonies of the one, or of the ſervices of the other; that JESUS CHRIST, in whom we are, abundantly ſufficeth, without the adjunction of any other. But though this be the Apoſtles direct aim; yet in that perfection, which he ſpeaks of, together with entireneſs of faith, he doth compriſe, pureneſs of manners, and of worſhip, which inſeparably depends on it, and without which that faith cannot poſſibly be perfect.
Such is the ſenſe of theſe words of S. Paul; from which we may learn two things, before we go further on. The firſt is the perfection, and ſufficiency of the doctrine Preached by the Apoſtles. For ſince the end to which it tended, was to make the hearer of it perfect, it is evident, that it had in it all, that was neceſſary to convey this perfection; there being no likelyhood, that GOD would have put a means, into the hands of His ſervants, which was not ſufficient to reach their end, ſuch a fault being incompatible with His infinite wiſdom, and power. But it is evident, that the Apoſtles Preaching, would not have been able, to make the faith of their hearers perfect, if they had omitted, in Preaching, any one of thoſe particulars, the believing whereof is neceſſary to ſalvation: It muſt be concluded therefore, that they omitted not any one of them. Whence it is clear, by the ſame argument, that all the traditions, which men advance at this day, are unprofitable. For what ſervice can they do us, ſince we may be perfect, in JESUS CHRIST, without them? It cannot be ſaid, that they were a part of the things, which the Apoſtles Preached. Firſt, the very men, that defend them, dare not affirm it of the moſt of them, it being notoriouſly known, that they roſe up by little, and little, very long after the Apoſtles times. Secondly, becauſe S. Paul himſelf deſcribeth to us the matter of his Preaching, We Preach CHRIST (ſaith he) confining it wholly, as you ſee, to the myſterie of our Saviour, with which theſe Traditions have no more alliance, than thoſe of the Seducers had, which he will afterward refute, who ſought to mingle divers Ceremonies, and the worſhipping of Angels, with the Goſpel of JESUS CHRIST. And laſtly, becauſe the Apoſtle elſewhere gives to Scripture, the ſame ſufficiency, which he here aſcribeth to his Preaching, ſaying, 2 Tim 3.16, 17.that All Scripture is by the inſpiration of GOD, and is profitable for doctrine, &c. that the man of GOD may be perfect. But it is clear, that theſe pretended traditions do appear no where at all, in Scripture. Sure then, it is alſo manifeſt, that they are no way neceſſary, to make our faith perfect. But by the ſame grounds, it is apparent again, how contrary to S. Paul, the doctrine of Rome is. For whereas he ſaith, that the deſign of his Preaching was, to make every man perfect in JESƲS CHRIST; Rome, on the contrary, alloweth this perfection only to Clerks, in the firſt place, and next, unto Monks, not reckoning, that the people, (whom by an odious name, which S Paul never gives, but to Pagans, or the profane, they call Seculars, and men of the world, in oppoſition to men of the Church) can, or ſhould ſeek to arrive at perſection. And the preſumption of Monks is grown ſo high, that there are no longer any, but perſons hooded, and cloathed in their mode, that are called Religious men, or Religious women; as if every man, who is a true Chriſtian, were not alſo truly religious; and again, they call their condition only, the ſtate of perfection; as if all the reſt of the faithful, were but abortives, and imperfect productions. And though this vanity be, ſo out of meaſure injurious, to all other Chriſtians; yet their Partiſans do ſuffer it, and ſeem, for the moſt part of them, well pleaſed with it; imagining, under this pretence, that there are none, but Monks, obliged to be perfect; and that, as for themſelves who are in the world, it is not their part, to aſpire ſo high; and in effect, the greater number do ſo freely diſpenſe with themſelves, in the caſe, that truly there is reaſon to call them Seculars indeed. But the holy Apoſtle here, overthrows in two words, the arrogance of the one, and the ſecurity of the other. As for the former, when he telleth us, he Preacheth the Goſpel, that he might render his hearers perfect, he clearly ſhews us, that, for our guidance to perfection, we have no need of the Rules either of Francis, or Dominie, or Bruno, or Loyola; or the other many pretended Regulars, who as it were outvying one another, daily ſet forth ſome new diſcipline to the World. The LORD JESUS hath provided long ago for our perfection, giving us a moſt compleat, and very eaſie rule, to attain it; after which, it is an exorbitant raſhneſs, to reſolve the eſtabliſhing of another. Follow that rule, Chriſtian, embrace that, and proceed conſtantly in the way of holineſs, which it hath preſcribed you; and be confident, that ſo doing, you ſhall not fail of being perfect, though you wear not Francis's Frock, and Hood; or Loyola's little Band. But the Apoſtle here, no leſs condemneth, the ſecurity of thoſe, that are called Seculars, than the vanity of ſuch, as ſtile themſelves Religious. For he ſaith expreſly, and univerſally, that his deſign is to render every man perfect in CHRIST JESƲS. He will have no other Diſciples. He owneth none for his Schollers, but ſuch as aim at perfection; ſuch as vow it, and labour after it daily. If you remain Secular, and in ſtate of imperfection, his Preaching hath not wrought it's effect in you; and as you have not part in that perfection, to which he would form you in this life, no more ſhall you have part, in that, to which he deſireth to conduct you, in the next life. There is but one ſort of Chriſtians, even ſuch, as having believed the Goſpel, do mortifie the deeds of the body, and crucifie their fleſh, with it's affections, and who forgetting the things which are behind, do advance ſome ſteps daily; towards the mark, and prize of their calling; ſuch as Paul, whoſe ſpeech about it you are now hearing, hath prevailed to render, by the efficaciouſneſs of his Preaching, perfect in CHRIST JESƲS. It's a miſtake, it's a folly, to fancy any others. Theſe double, or middling Chriſtians, that would at once be, both Chriſtians, and worldlings, diſciples of Heaven, and of Earth; have no more place in reality of nature, than in the Scriptures of GOD. If you would have place, among the perfect ones of the life to come, be betimes, among the perfect of this life. There's no aſcending to the one of theſe perfections, but by the other; If you will be one day in the number of full-grown men of JESUS CHRIST; be now in the number of His Children. Walk in faith, and in love, during this Pilgrimage, if you pretend to the viſion, and glory, of the heavenly Country.
But it is now time, My Brethren, to ſay ſomething to you of the Apoſtle's labour, and combats; having ſpoken of his Preaching: Whereunto I alſo labour, ſaith he, combating according to His efficacy, which worketh powerfully in me. Sure there is no Chriſtian, but meets, in the way to Heaven, with many thorns; which the fleſh, the World, and the Devil, do ſow there; for that they cannot ſuffer, that any one ſhould undertake ſo glorious a deſign, but they muſt croſs him, … utmoſt of their power. Yet among all the faithful, there are none, that have more labours, and combats to undergo, than the Miniſters of the Goſpel. This high Office, beſides that it is firſt very painful in its ſelf, doth next draw the hatred, and perſecutions of the enemy, upon them, more than others; and again, among all thoſe whom GOD hath honoured with this divine employment, it muſt be acknowledged, that the Apoſtles are the men, who had moſt difficulties to ſurmount, and afflictions to wade through. All our pains, to ſay true, are but Childrens play, in compariſon of the combats, that theſe great Warriers had to fight. For who doth not know, that in every work of importance, the beginning is ever much more difficult, than the progreſs, and proſecution? The Apoſtles brake up the ground, wherein we labour; They opened, and planed the race, in which we run; They with infinite pain, laid the foundations of the houſe, which we build. The buſineſs at that time was, to overthrow Paganiſm, to demoliſh Judaiſm; to fill up great deeps, and to make plain mountains; whereas we enter upon a work already ſetled, and fixed. They went through a Country, where was neither way, nor path, nor any thing, favourable to them; whereas we go in the track, they have made. To all this we muſt alſo adde, the great extent of their charges, which encloſed the whole univerſe, and obliged them to take care of all the Nations of the World: whereas we labour each of us, in a ſmall parcel of this great, and vaſt heritage of the Son of GOD. What ſhall I ſay of the perſecutions, which Satan raiſed up, and brought upon them in all quarters, animating all the powers of the world againſt them, and ſubtily engaging them in this war, ſome by a zeal for the Religion of their Fathers, others by reaſons of State; ſome by a jealouſie for reputation, others by their paſſion for pleaſures, and vices? To overcome ſo many difficulties, and to advance (as they did) a work, whoſe ſucceſs was, in appearance, as impoſſible, as if they had undertaken, to diſplace the bounds of the world, and to change mountains, and ſeas, it was evidently neceſſary, that theſe holy men ſhould toil, in an extraordinary manner, and ſtrive with a quite other vigor. than any of all the reſt of the faithful ever had. But though they all applied themſelves to ſuch ſervice, with an indefatigable, and couragious earneſtneſs, and with an admirable conſtancy of mind: yet ſure S. Paul did particularly ſignalize himſelf, among thoſe bleſſed Patriarks of the new people, and Iſrael of GOD; For as to labour, which he mentions firſt, none of them all preached CHRIST, with more fervour; none of them preſſed men, to yield themſelves to Him, with more vehemency; none began with more allacrity; nor went on with more aſſiduity. There never was tongue more active, nor pen more Divine, nor mind more vigilant. He alone travelled well-nigh as many countries, as all the reſt together. He viſited all nations, ſowing the Goſpel every where, watering it night, and day, by His ſpeech, by his tears, and by his cares with incredible pains. He had no ſooner achieved one conqueſt, but he enterprized another; and the end of one labour was to him, but the beginning of another. Never did ambition, or avarice, though the moſt reſtleſs of our paſſions, put men of the world, to half the pain, that the deſign of bringing mankind, to the perfection, which the LORD JESUS promiſed, cauſed unto him. And as the inclination, which the Sun hath, to communicate his comfortable beams to all creatures, keeps him in a perpetual motion, without permitting him to have one moments reſt; So S. Pauls charity, and the paſſion he had, to ſhed abroad every way, the light, and life, and bleſſedneſs, wherewith his Maſter had filled him, preſſing him alike both day, and night, made him take his courſe, without ceaſing, and roul continually about mankind, preſenting his treaſures, ſometimes to one country, and ſometimes to another, paſſing all the days he lived, in this glorious unquietneſs. Neither did he overlaſh at all, when he ſaid ſomewhere, being compelled to it, 1 Cor. 15.10.by the unequitableneſs of his Calumniators, that he had laboured more abundantly, than any of the reſt. That part of his ſtory, which S. Lake hath told us, in the Acts, doth juſtifie the truth of thoſe words of his, and theſe fourteen divine Epiſtles, which he hath left us, and which do themſelves make up part of his admirable labours, do as clearly ſhew us, how the caſe ſtood indeed. His combats, were no leſs, than his miniſterial labours. For by them, he meaneth the perils, and the ſufferings, upon which, his diſcharging his Apoſtleſhip, and the preaching of the Goſpel, did caſt him every hour, which he frequently compares, to the combats that were at that time, ſolemnized in Greece; becauſe thoſe, that entred into them, had divers pains, and inconveniences to ſuffer, as he ſheweth at large, towards the end of the ninth Chapter of the firſt Epiſtle to the Corinthians. He had more enemies to ſuſtain, 1 Cor. 9.25, 26, 27.than any of the reſt; Jews, and Pagans without; Seducers, and falſe brethren within. It may make us tremble, but to read the perſecutions, and the croſſes he received from the one, and the others. Himſelf hath drawn up a little Catalogue of them, wherein he repreſents to us, through what depths of afflictions he had paſſed, and did ſtill daily paſs, being purſued out of meaſure, both by his own countrymen, and alſo by the Gentiles. He was beaten, impriſoned, ſcourged, ſtoned; He was in ſhipwracks, on the Sea; in dangers, and deaths, upon the Land. He was brought to be, at the mercy of robbers in deſarts, beſet round in cities, both with weapons of enemies, and the ambuſhments of falſe friends. He was reduced to nakedneſs, to cold, to hunger, and thirſt; It's this hard, and terrible chain of labours, and ſufferings, which he meaneth here, when he ſaith, Whereunto I alſo labour, combating. But Oh the deep humility of this holy Soul! he immediately gives the glory of theſe merveilous exploits, to the ſole vertue, and aſſiſtance of the LORD JESUS. I labour, and combat (ſaith he) according to His efficacy, which worketh powerfully in me. He exerciſeth the like modeſty elſewhere; when having ſaid, that he had laboured abundantly more, than they all, he preſently takes up himſelf, and adds, yet not I, but the grace of GOD, which is with me. It is the invincible force of this grace of the LORD JESUS, which he calleth here, his efficacy; and he ſaith, it worketh powerfully in him, or with power, to ſignifie the admirable effects, which it produced in him; firſt, in that it raiſed up in Him, the light of knowledge, the love of holineſs, charity towards the LORD's flock, ſuch prudence, and wiſdom, as were neceſſary for the inſtruction, and government of ſouls. Secondly, in that it endued him with a more than humane courage, with an immoveable conſtancy and firmneſs, both that he might not ſink under the burden of ſuch great, and continual labour; and that he might patiently, and cheerfully bear the perſecutions, and tentations, which were ſtill let looſe upon him; the LORD making things tend to His glory, and the advancement of his work, which ſeemed ſo contrary thereto, as He promiſed him elſewhere, that His power ſhould be made perfect in his infirmity. Thirdly, in accompanying the Apoſtles preaching, with diverſe miracles, which raviſhed men, and authoriſed his words, Rom. 15.18, 19as he expreſly teſtifies in another place. I will not dare to ſpeak of any of thoſe things, which CHRIST hath not wrought by me (ſaith he) to make the Gentiles obedient by word, and work, through mighty ſigns, and wonders. Laſtly, this Divine vertue of our Saviour, did alſo magnificently appear, in the ſucceſs he gave to Pauls labour, opening the hearts of thoſe, that heard him, and cauſing his voice to enter into them, notwithſtanding all the impediments of nature; with ſuch a miraculous bleſſing, that he made his Goſpel to abound, from Jeruſalem, and round about, even to Illyricum, ſubduing nations, and converting them gloriouſly to the ſervice of His Maſter. It's this that he repreſents here to the Coloſſians, in theſe words, even that he laboureth, and combateth according to the efficacy of CHRIST, which worketh powerfully in him. And it excellently conduceth to his deſign, which is to ſhew the truth of the Goſpel he preached; which ſhined forth clearly in thoſe many miracles, they being as ſeals by which the LORD confirmed it.
I confeſs now, that this great example, doth particularly reflect on ſuch, as GOD hath called to the ſacred Miniſtry of His houſe: and it ſheweth them, on one hand, how painful their office is; that it is a work, (as the Apoſtle faith otherwhere) a work (I ſay) rather than a dignity; 1 Tim. 3.1. 2 Tim. 4.5.a labour, and not a recreation. For the diſcharging of it worthily, they muſt toil, and ſtrive, watch in all things, endure afflictions, and do the work of Evangeliſts. And it teacheth them, on the other hand, that they muſt not recoil, for thoſe great difficulties; but truſt in the grace of CHRIST, and expect, from the ſole efficaciouſneſs of His aſſiſtance, that light, that ſtrength, that patience, and conſtancy which is requiſite, for the finiſhing of ſo laborious a courſe; ſince it is He alone, who rendreth us meet for theſe things, ſtrengthning us in weakneſs, comforting us in trouble, encouraging us in difficulties, ſuſteining us under aſſaults, and ſo conducting us, that though we be nothing of our ſelves, 2 Cor. 3.5.yet, in Him, we can do all things, who maketh us able to be Miniſters of the new Teſtament. But though S. Pauls example do particularly reſpect Paſtors; yet it appertaineth alſo to all true Chriſtians in general; ſince there is no one of them, but is alſo, in ſome ſort, the LORD's ſervant; hath of Him, the managing of ſome of His Talents; and is called to labour, and combat. Let us conſider then, all of us in common; and joyntly make our improvement, both of the preaching, and of the labouring of this great Apoſtle. He ſtill at this day, declares to us, the ſame CHRIST, whom he preached heretofore to all the nations of the world. Though the Organs, that ſound it to you, be incomparably weaker, than his were, yet it is his word that you hear; the ſame word, and the ſame CHRIST, that yer-while converted the univerſe. The ſame Paul, whoſe voyce had then ſo much efficacy, ſpeaks yet to you daily. He addreſſeth to you the ſame doctrine; He ſets before you the ſame wiſdom; He admoniſheth, and teacheth every man among you. Do not abuſe ſo great a bleſſing; do not fruſtrate the labour of this holy man, of it's true, and juſt effect. The end of His preaching is, that you all may be perfect. This is the mark, to which he calls you all in common. Say not to me, that he ſpeaks, but to ſome only. I admoniſh, (ſaith he) and teach every man, that I may render every man perfect in JESƲS CHRIST. Object not the employments, which you have in the world, nor the cares, to which your family, and your affairs do bind you up. If they be incompatible with that perfection, which the Apoſtle requires of you, you muſt renounce them. It's an extreme folly, to excuſe ones ſelf from being happy. This ought to be the firſt, and laſt of our cares; and if we cannot attain it, but by quitting of honours, by loſing of riches, by retrenching our delights, yea (as the LORD ſaith) by plucking out our own eyes, and cutting off of our feet, and our hands; it is better to forego all this, than keep it, to be caſt, at our departure hence, into the torment of eternal fire. But theſe are vain, and meer frivolous pretences, to palliate our ſlackneſs. If we have truly received JESUS CHRIST into our hearts, neither a wife, nor children, nor a family, nor an eſtate, nor the honeſt, and lawfull employments of the world, will hinder you from being perfect. The fear of GOD, honeſt deportment, plain-dealing, and juſtice; charity, and beneficence, and in a word, the fanctity, wherein our perfection conſiſteth, is not incompatible with any of theſe things. For, I beſeech you, is it your buſineſs, or your calling, which obligeth you, to offend GOD, and injure men? to pollute your body with the filth of infamous pleaſures? to defraud; or to rob your neighbour? to drown your whole life, in luxury, in debauches, and in ſlothfulneſs? No, no, Chriſtian; excuſe not your ſelves, by ſuch allegations. The affairs of your Family, and of your trade, are altogether innocent of your faults. To ſay true, they rather invite you, to honeſty, and innocency; than ſollicite you to vice. It's nothing but the rage of your ungoverned paſſions, that cauſeth this diſorder. It is nothing, but your ambition, your covetouſneſs, your pride, your effeminateneſs, and delicacy, that turneth you away from Chriſtian perfection. To tend to it, there is no need, you ſhould retire into a Deſert, or a Cloiſter, nor that your habits, or your food, ſhould be different, from thoſe of the people, among whom you live; There needs for this, but retiring from vice, and ſincere renouncing the practice of it; plucking up the luſts of it, out of your heart, changing your life, and not your dwelling, your carriage, and not your clothes. And this is it, my Beloved Brethren, wherein we muſt labour, and combat. The deſign I call you to is great, and painful, and no leſs difficult, than the conqueſt of the world; the buſineſs of S. Paul's Apoſtleſhip. For there is nothing that is, either more harſh to us, than to renounce our paſſions; or more difficult, than for us to overcome our ſelves. It is much more eaſie to wear a Cowle, or an hair-cloth, and blacken the body with blows, yea to kill ones ſelf, than to put off the deſires of the fleſh. Labour then earneſtly, and aſſiduouſly; ſince you have undertaken ſo difficult a task. Employ all your time in it: Let no day paſs, without putting it on; watching, and praying, mortifying all the members of your old man, with a true penitence; reading, and meditating the word of GOD, embracing His promiſes, exerciſing your ſelves, in the ſtudy, and practice, of thoſe good, and holy works, which he hath recommended unto us. The deſign is great, and you are weak. But the LORD JESUS, in whom you have believed, is allmighty, and allmerciful. He hath ſtill the ſame force, which heretofore converted the world by the hand of S. Paul. If you labour in his work, with ſuch zeal, as His Apoſtle did, He will alſo communicate His graces unto you. He will diſplay His vertue, upon you. He will work powerfully in you. He will bruiſe Satan under your feet, and crucifie your fleſh, by the efficacy of His own. He will vivifie your ſpirit by the light of His. He will make you to triumph over your enemies. He will comfort you in the afflictions, which you ſhall ſuffer for ſo good a cauſe. He will guide you in all your wayes. And after the labour, and the combat, will crown you, on high in the Heavens, with ſuch glory, and immortality, as all the pains of the preſent life, are no way comparable to. So be it; and unto Him, as alſo to the Father, and to the Holy Spirit, the only true GOD, bleſſed for ever, be honour, and glory, to ages of ages. Amen.
The End of the Firſt Part.
SERMONS OF Mr. John Daille, UPON THE EPISTLE OF THE APOSTLE St. PAUL TO THE COLOSSIANS.
The Second Part, Containing an Expoſition of the ſecond Chapter, in ſixteen SERMONS.
LONDON, Printed for Thomas Parkhurſt, and are to be ſold at his Shop at the Bible and three Crowns in Cheapſide near Mercers Chappel, and at the Bible on London Bridge. 1672.