Forty-nine Sermons upon Colossians, Part 2 · Sermon 29
THE XXIX. SERMON.
COL. II. Verſ. XVIII. XIX.
Verſ. XVIII. Let no man Maſter it over you, at his pleaſure, by humility of Spirit, and the ſervice of Angels, intruding into things, he hath not ſeen, beeing raſhly puffed up with the ſenſe of his fleſh.
XIX. And not holding the head, from which the whole body, being furniſhed, and fitly knit together by joints, and bands, encreaſeth with the encreaſe of GOD.
DEAR Brethren: The ſame pride, that deſtroyed the firſt man at the begining, is the cauſe of the ruine of ſuch of his poſterity, as do periſh. For if you heed it well, you will ſee, that that's the thing, which maketh them deſpiſe, or mis-embrace the CHRIST of GOD, in whom alone ſtands our ſalvation. It was pride, that kept the Jews from embracing this ſingular gift of Heaven; becauſe (ſaith S. John) they lov'd the praiſe of men; even as our LORD reproached them, ſaying. How can you believe, ſeeing you ſeek honour one of another? And S. Paul expreſly informs us, that the proud phancy they had, to eſtabliſh their own righteouſneſs, was the cauſe, they ſubmitted not to the righteouſneſs of GOD. It was likewiſe pride, that blinded the minds of the Gentiles, ſo as they ſaw not the wonderful things of the Goſpel of JESUS CHRIST. The haughty opinion they had of their own vain wiſdome, induced them to diſdain the wiſdom of GOD; and to account the Croſs of His Son fooliſhneſs, though it be an inexhauſtible treaſury of ſapience. Again, in fine it is pride, that hath ſeminated, among Chriſtians themſelves, all the hereſies, that have grown up into any requeſt, ſince the Churches nativity to this hour. Ignorance animated with preſumption hath brought them all forth, and bred them up. For if the unhappy workers that divulged them, had kept to the doctrine of GOD, and not laſh'd out beyond what He hath revealed in His word: if the vain fierceneſs of their Spirit, had not emboldned them, to enterpriſe things above the reach of men; they would never have thought upon corrupting Religion, with their falſly-ſubtil inventions. It would have remained pure throughout, and ſincere to this day; and ſuch, as the Miniſters of our LORD, and Saviour deliver'd it at firſt to their Diſciples, by word, and writing. But their pride miſ-leading them, did induce them, to attempt things above their capacity, and adore, and ſpread abroad their preſumptuous imaginations, as true ſecrets of GOD.
The Apoſtle informs us, in this Text, that this was the origine, in particular, of thoſe errors, and falſe ſervices, which certain Seducers went about to introduce, at that time among Chriſtians. We heard, in the laſt exerciſe upon this ſubject, what their errour was: namely, that under colour of a falſe humility of Spirit, they taught the ſervice, or Religious worſhip of Angels. We are now to conſider, by the aſſiſtance of GOD, that which the ſhortneſs of time hindered us from explicating then; to wit the marks of theſe falſe Teachers, and the pernicious conſequence of their errour. For though the Apoſtles intimation of the thing it ſelf be ſufficient; His authority in the Church being ſuch, as it is not lawful for any man, whoever he be, to teach, or believe any thing in Chriſtian Religion, contrary to the ſentiment of this great ſervant of GOD: Yet not content with injoyning the Coloſſians, that they ſhould not let themſelves be maſter'd over by theſe pretended Doctors, who would cauſe them to ſerve Angels; for the adding of more weight to his exhortation, he diſcovers to them thoſe Seducers their true motives, and the cauſe of their errour, and remonſtrates alſo the diſmal iſſue, in which it did engage them. For, as you have heard, he noteth firſt their audaciouſneſs, and ignorance, when he ſaith that, they intrude into things they have not ſeen. Next, he ſhews the ſource of them, to wit, their fooliſh preſumption, when he adds, that they are raſhly puffed up with the ſenſe of their fleſh: And laſtly, he repreſents us the pernicious conſequence of their doctrine; the fruit, and ſucceſs wherein all their ſtriving did terminate; which was, that in effect, by their glorious ſervices, they debauched, and diſunited men from JESUS CHRIST the true, and only Head of believers, and ſo depriv'd them of that life, that light, and ſalvation, which this Divine Head influxeth into the members of His myſtical body. For this is, in ſubſtance, the ſenſe of the latter part of the Text, in which the Apoſtle ſaith, that theſe people did not hold the head, from which the whole body being furniſhed, and fitly knit together by joints, and bands encreaſeth with the encreaſe of GOD. In theſe three heads, the whole meaning of this Text ſeems to me to conſiſt. Wherefore, if it pleaſe GOD, we will examin them diſtinctly one after another: and, in the Apoſtles order, treat firſt of theſe Seducers boldneſs: ſecondly of their preſumption, and laſtly of the conſequence of their doctrine, which tendeth to the diſuniting of men from JESUS CHRIST, the Head of the whole body of the Church.
As for the firſt point; this temerity, to intrude into things one hath not ſeen, is ordinary enough, with all ſorts of men, ever ſince the venom of pride impoiſoned their hearts, and in ſpecial, with all hereticks; But it is remarkable particularly in thoſe, that teach the ſervice of Angels; it being manifeſt, that thoſe bleſſed Spirits, whoſe worſhip they erect, are of a nature much ſuperior to us, the order, and operations whereof are open to no ſenſe of ours. But when the Apoſtle ſaith, they have not ſeen the things into which they intrude, his meaning is not ſimply, that the eyes either of their body or of their natural reaſon, never received the Species of theſe objects; nor apprehended, or conceived the conſequences, and conduct of their being; but moreover, that they neither had, nor could have by the word, or revelation of GOD, any certainty of the things they affirmed. For though the greater part of the matters of Religion be above our ſenſes; yet when GOD hath diſcover'd them to us, and as it were, rendered them viſible in His word, it becomes eaſie for us to know them by this means; and the Scripture too doth call the knowledge, that we have of them this way, a ſight of them. Ezek. 13.3.Thus Ezekiel means, when he reprocheth the falſe Prophets, with following their own hearts, when they had ſeen nothing; that is, they predicted, and aſſured things for true, which the fooliſh imagination of their own Spirit ſuggeſted to them, though in truth, GOD had ſhewed them no ſuch matter, in the light of His revelation. It is juſt ſo, that thoſe Seducers did, whom the Apoſtle taxeth in this place. They dogmatized, and affirmed it, as a clear caſe, that Angels were to be ſerv'd, and invocated: and to perſwade men of it, they delivered many things, concerning their nature, and their intervention between GOD and us. Yet the truth is, that of all this, they neither had, nor could have any certainty, as being things, which they had never ſeen either in the School of nature, or the revelation of GOD.
All our knowledge, and aſſurance neceſſarily comes from one of theſe three ſources, namely, either from ſenſe, and ſuch is the knowlege we have of the things we ſee, hear, ſmell, touch and taſte; or from reaſon; and ſo doth humane ſcience, which is acquired, or formed, by diſcourſe, and natural reaſoning; or laſtly, from the revelation of GOD, who diſcovereth to us, by the light of His word, divers objects, and divers verities, which neither our ſenſe, nor our reaſon, could perceive in nature. Now though reaſon doth cauſe men, by the conſideration of things that are, or are done in the world, to diſcern ſome principles, and verities of Religion; yet the whole of this is ſo ſmall a matter, and withal ſo confuſed, and imperfect, by reaſon of the corruption of our underſtandings, that the Word of GOD ought to be held, for the ſole aſſured foundation of Religion; according to that which the Apoſtle ſignifies to us elſewhere, Rom. 10.17.1even that faith cometh by hearing, and hearing from the word of GOD. When therefore he ſaith here, that the Seducers do intrude into things they have not ſeen, he doth, it's true, reſpect in general all thoſe Sources of our knowledge, and abſolutely deny, that theſe men had, by them, any of the things they dogmatized: but he does particularly referr to the third, that is, the revelation of GOD. And his meaning is, that the LORD had not ſhewed them, nor made them ſee, by His Word, any of the things they preached, and would ſet up in the Religion of Chriſtians. And though indeed they neither had, nor could have any certain knowledge of them; nevertheleſs they diſcours'd of them blindfold; and did divulge their phantaſies, the viſions of their brain, and dreams of their own Spirit, for indubitable, neceſſary, and wholeſome truths.
A carriage, which the Apoſtle doth excellently well ſet forth, by that word of his, which we have tranſlated, intruding; a word, that properly ſignifies entring into, ſetting foot on, and marching forth in ſome quarter, as in ground we have title to. Whereby he noteth out the vanity of theſe falſe Teachers, who did not meerly buſie themſelves in a reſearch of things above their capacity, (which is in it ſelf a vain, and ridiculous labour) but alſo dared to ſpeak of them, and make peremptory deciſions about them: ſo, going above ground, and walking, as may be ſaid in the vacuum of their own imaginations: mounting their thoughts unto a Region far above them; like that poor Phrenetick, of whom the Poets ſpeak, who having preſumed to enter upon a ſtrange Element, and fly there, ſoon found his raſhneſs puniſhed with his ruine. The Prophet makes uſe of a like phraſe, when to repreſent his modeſty, Pſal. 131.1.he ſaith, that he hath not walked in great things, and too high for him.
Dear Brethren, we have no need, to aſcend ſo far back as the Apoſtle's time, for examples of this vanity. Our Adverſaries of the Communion of Rome, do afford us a ſufficient ſtore: who, as they retain the errour of thoſe, whom the Apoſtle here taxeth, ſerving Angels, as they did: ſo do inherit their temerity, intruding into things, they have not ſeen. They do magiſterially pronounce, that men muſt ſerve, and invoke Angels, and Saints departed. They boldly define the Religious Worſhip, that is to be given, and divide it us into its kinds; naming one of them Dulia, and the other, Hyperdulia; all with as much confidence, as if they ſpake of things moſt obvious to ſence. I urge not, for the preſent, that Scripture doth blaſt this whole errour, every where intimating, that we ought to ſerve no one in Religion, but GOD alone, and with loud voice anathematizing the Worſhip of any creature. I pretermit, what it ſaith particularly, againſt the Adoration, and Worſhipping of Angels; as alſo, that S. Paul doth expreſly prohibit it in the Text. I keep ſingly to the rule, he here gives me; that no belief be afforded thoſe, who intrude into things, they have not ſeen; and do demand of theſe hardy Doctors, in what Region, in what part of Divine Revelation, have they ſeen theſe Services, theſe Dulia's, and theſe Hyperdulia's, of which they ſo poſitively ſpeak? Where is it, that the Holy Ghoſt hath ſhewed them theſe brave Doctrines? To what Prophet hath He revealed them? To what Apoſtle hath He ſignified them? Of what Evangeliſt have themſelves learnt them? Sure they muſt here be huſht, of neceſſity. They have not ſeen one of theſe pretended myſteries, in the Book of GOD. They cannot ſhew us any track of them any where, except it be in the fancies of Plato, and of the Heathen Philoſophers, the Diſciples of Daemons, and not of GOD; men taught in the School of errour, and not in that of truth. They proceed further yet, and make us diſcourſes about the Orders of Angels, and diſtribute to them their buſineſs, and cut them out their Miniſtrations; they rank the Saints, and give to them, each his Charge, and employment. And if you ask them, how theſe Spirits, being in Heaven, do hear our Prayers and requeſts; and by what means they ſee the ſecret motions of our hearts; They anſwer, ſome of them, that the mirrour of the Trinity, upon which they inceſſantly have their eyes, doth preſent them, all the Idea's of them; others, that GOD reveals them to them, ſome other way. But whence do they know this? It is neither ſenſe, nor natural reaſon, that hath ſhewed it them. If therefore they have ſeen it any where, it muſt be in the Revelation of GOD. Yet it is clear, and they cannot deny it, that neither this pretended mirrour, nor any one of their other conjectures, do appear there at all. Cajetan. in 22. q. 88. a. ….And one of their moſt famed Authors ſufficiently declares it; We do not know, (ſaith he) by any certain reaſon, whether the Saints do perceive our Prayers, or no; although we do piouſly believe it; as if it were piety, and not pittiful credulity, to believe things of which we have no aſſurance. But let him make what account of it, he pleaſes. This is evident, that ſince he confeſſeth, they have no aſſurance of theſe things, it muſt of neceſſity be confeſſed alſo, that it is extreamly ill done of them, to intrude into them; except he will reject the Authority of the Apoſtle, in his condemning thoſe here moſt expreſly, who intrude into things, they have not ſeen.
This vanity doth further ſhew it ſelf, in the things they give out, concerning the ſtate of Souls, in their fabulous Purgatory, the ſcituation, the ſtructure, and partitions whereof they repreſent; together with the fire, and torments of the Spirits, that are there impriſoned, with ſuch a deal of confidence, as if they were juſt now come from thence, after many years ſtay in the place. Nevertheleſs, the truth is, that neither they nor their Anceſtors euer ſaw one jot of it, either in the Scriptures of GOD, or in the nature of things; there being not a word any where, of any one of theſe imaginations. That which they ſay, of their Tranſubſtantiation, with its conditions, and circumſtances, and of the manner how the body of CHRIST is preſent in every crumb of their Hoſte, and in every drop of their Chalice. Their poſitions likewiſe, concerning their pretended Sacrifice of the Maſs, and concerning the relative, or Analogical adoration of Images, and concerning the Characters, which ſome of their Sacraments do imprint upon the ſouls of men; and in one word, all the points of doctrine, that we conteſt with them, are of the ſame nature; All of them are things, they have not ſeen; they intrude into them; walk in them, and ſtrout vainly; commanding the belief or practice of them, under pain of damnation, how doubtful, and uncertain ſoever they be, and furiouſly anathematizing all thoſe, who make the leaſt doubt to receive them.
As for us, Dear Brethren, who, through the grace of GOD, have learned to preferr His voice before the imaginations of men, and to fear the thundrings of Heaven, more than the fulminations of Rome, let us leave them in this vain humour; or to ſay better, pray to GOD, to bring them out of it, and give them to diſtinguiſh their own dreams, from His declarations. And for our further acquitting of our ſelves, let us religiouſly keep to the Apoſtles direction. Intrude we never into things, we have not ſeen. Neither be ſo ſimple, as to follow thoſe that do, or to ſuffer our ſelves to be maſtered over, by them. Let us reſt in the things which GOD hath clearly revealed to us in His word; which He hath ſo ſet before our eyes, in that Divine Treaſury of His truth, as very children may there behold them. This portion is ſufficient for us; if we cultivate it well, we ſhall find in it abundantly, wherewith to inform our underſtandings, wherewith to calm our Conſciences, and ſanctifie our hearts, and perfect all the faculties of our ſouls. Let no man preſume above that which is written. 1 Cor. 4.6. Rom. 12.3.Take heed of being wiſe above what is meet: but be wiſe to ſobriety. Let the word of GOD be the rule of our ſcience, and His Book the bound of all our curioſity. All knowledge is had, without knowing any thing beyond it. This conſideration alone is enough to preſerve us from all the errours of Rome; For ſince the intruding into things, we have not ſeen, is a temerity condemned here by the Apoſtle; and in matter of Religion, we can have ſeen none but ſuch as GOD hath revealed in His Word; it evidently follows, that we are obliged not only to forbear believing, but alſo to proceed to the rejecting of all the Doctrines, about which we are in conteſt with Rome, no one of which appeareth in the Word of GOD. And it is manifeſtly ſin, to reduce them into act, or practice, ſince according to the Apoſtle, Rom. 1….23.Whatſoever is not of faith is ſin: it being certain, that there cannot be any true faith of things, which are not found in the Word of GOD, ſeeing the ſame Apoſtle ſheweth us, that that hearing which produceth Faith in us, is of the Word of GOD, as we have intimated afore.
But I come to the other point, where S. Paul taxeth the arrogance and preſumption of the falſe Teachers. It's this properly that leads, or to ſay better, … them, into that Ʋtopia of things they never ſaw. They are (ſaith the Apoſtle r…ſhly puffed up with the ſenſe, or underſtanding of their fleſh. By this underſtanding or … of their fleſh, he meaneth all the vivacity, ability, and acuteneſs, that nature hath endowed us with: what ever degree of vigour, and light, reaſon doth of its ſelf attain unto. For, under the word, Fleſh, Scripture comprehends the whole nature of man; that is to ſay, not his body only, to which this name doth properly belong, but alſo his ſoul, yea even his underſtanding, his will, and his reaſon which is the excellence… part thereof: foraſmuch as ſin, ſince it infected our nature, hath in ſuch a manner condenſated, and corrupted, and altered, all the faculties of our ſoul, that it hath turned them, after a ſort, into fleſh, and blood, not that it hath, to ſpeak prop…ly, deſtroyed the ſubſtance of them, (which, as you know, is ſtill ſpiritual, and immortal) but by reaſon of its deading the vigour, and embaſing, and depr…ving the diſpoſitions of them, having …f…ned us to the earth, and to our ſelves, and filled … afflictions, and wills, with ſo perverſe, and ſo violent a love of the fleſh, that all … light of our underſtandings, is obſcured, and blackned by the Con…agion of this poiſon; and their conceptions are totally tainted with it, all our diſcourſes, and reaſonings, in this miſ…rable eſtate, being nothing but fleſh and blood, untill the Spirit of GOD doth come and reform us, and o… carnal, and natural as our underſtandings were, make them ſpiritual, by the infuſion of its holy light into them. Thus it is that our LORD, …. 16.17. 1 Cor. ….and Saviour ſaid to Peter. It is not fleſh, and blood, that hath revealed this ſecret in thee, but my Father, which is in Heaven. And S. Paul proteſteth, that the natural man cannot comprehend the things which are of GOD. It's therefore properly this reaſon, or … of the natural man, that is of a man not illumin…t…d from on high which the Apoſtle here calls the ſenſe, or underſtanding of the fleſh.
But the good opinion, which thoſe Seducers have of it, he terms a paſſing up with much elegancy. For, to ſay true, it is but wind they are …lown up with, filled they are not. Now not ſatisfied to have thus diſcovered their vanity, he further adds, that they are puffed up raſhly, that is to ſay, in vain, and without …. For indeed, whatever the pretended acuteneſs of our mind may be, it's at the bottom ſo ſmall a matter; it's a faculty ſo feeble, ſo limitted, and of ſo narrow an ex…, that if it give us any vanity, 'tis without cauſe. They that beſt know themſelves, and do poſſeſs this part in an higher degree, well perceive it; and fran…ly confeſs, that all the light of our underſtanding is but a vapour; it's Science ignorance, and its ability, preſumption. For who is there, but does daily find, by making trial, that the point of this ſo much eſteemed underſtanding, turns at the leaſt difficulties? that its ſight is dazled at the meaneſt lights? and that its reaſon is confounded in the plain…ſt meditations? And when we conſider, not barely what each ſingle perſon of us knows, but all the Science that all mankind hath acquired, during ſo many ages, as its greateſt, and moſt accompliſhed wits have been buſied about it; we find, that its ſo little in compariſon of what we are ignorant of, that a drop of water hath more proportion to the whole Ocean. It's therefore without doubt a vanity extreamly fooliſh, to make oftentation of it, and to preſume much of a man's ſelf, for ſo ſmall an advantage. But it is a much worſe extravancy yet, to take this underſtanding of the fleſh for our guide in matters of Religion, which are all of them divine, and coeleſtial; while it is incapable of conducting us in the very things of Nature, and of the earth, as experience lets us daily ſee; ſo as we muſt conclude, that all thoſe, who laying by the Word of GOD, would inſtruct us in Religion by the light of their own underſtandings, are all of them taken with as high degree of ſenſleſneſs, as ever was: and that beſide vanity, there is phrenſie in what they do, and ſome ſuch bruitiſhneſs, as thoſe mad people ſhewed, who yet while would raiſe the Fabri… of their Tower up to Heaven. This is juſt the malady of all the Hereticks, and S…ducers that ever roſe up in the world. Accordingly you ſee, that the Apoſtle, in the Epiſtle to the Galatians, doth enroll Hereſie among the works of the Fleſh: becauſe it is a production of its underſtanding, which incitated, and heated by the preſumptuouſneſs thereof, doth bring forth this wretched brood. And it is remarkable, that theſe ſame Seducers, whoſe puffing up, and pride the Apoſtle here diſcovers, did notwithſtanding make profeſſion of humility of ſpirit, as he himſelf doth teſtifie; to ſhew us, that we ſhould not rely upon apparencies; and that oftentimes under the habit, and looks, and outward actions of humbleneſs, there are hidden, hearts puffed up with vanity, and ſwoln with pride. And ſuch is at the bottom the Genius of all thoſe, that would have their inventions to be valid in Religion. Their very having the audaciouſneſs to exceed the inſtitutions of GOD, doth evidence an inſufferable arrogance; foraſmuch as inſtead of being content with His Orders, and ſubmitting to them with an humble, and teachable ſpirit, they undertake to cut out new wayes to Heaven. I leave now to each one the care of applying this obſervation to thoſe new rules, which the ſpirit of ſuperſtition hath multiplyed, for divers Ages, almoſt to an infinity. They all ſet the Croſs over their Gates; the ſervices they perform to Angels, and men; the habits they ſhape for their zealous; their countenances, and their very looks, and eyes ever fixed on the ground, do promiſe a profound humility. But GOD knoweth what the reality is. And remitting the dijudication of it unto Him. I only advertiſe you, that you ſhould not ſuffer ſuch fair outſides, to abuſe you; remembring, how the Apoſtle hath here taught us, that a profeſſion of humility of ſpirit, doth ſometimes cover, a foul raſhly puffed up with the ſenſe of its fleſh: as alſo, that not ſeldom, this very humility, and pretended mortification, is the matter, which feedeth its pride, and maintaineth its flatulency.
But it is time, to come to the third point; which containeth the worſt, and moſt pernicious effect of this ſerving of Angels, here condemned by the Apoſtle; namely, that they that promote it, or ſtick in, and practiſe is, do not hold the head, from which the wh…le body, being furniſhed, and fitly knit together, by joynts and bands, encreaſeth with encreaſe of GOD. You know, this head he ſpeaks of, is our LORD JESUS CHRIST, Eternal and true GOD made man, who dyed, and r…ſe again for the ſalvation of the world: and that the body of this head, is the Church; the whole multitude of the faithful. This comp…riſon is ſo frequent in Scripture, and the reaſons, upon which it is founded, are ſo clear, and ſo known, that there is no need I ſhould ſtand upon deducing them. We have to obſerve, only, the operation of this divine head upon the body, and the benefits it communicates thereto, both which the Apoſtle toucheth at. He ſaith firſt, that this Head furniſheth the body of His Church. Then in the ſecond place, that …tly knits the ſame together, by joynts, and bands. And laſtly, that by this means, He makes it to encreaſe with an encreaſe of GOD. All this is taken from the reſemblance of natural bodies, whence this compariſon is drawn. For you ſee, that in nature, the head does firſt, diſtribute to all the parts of the body, ſuch ſtrength as is neceſſary for the exerciſing of their motions, and ſenſations; it being as it were the common Source, whence the animal ſpirits as they are called, the principles of motion, and ſenſation; are by the nerves, as by ſo many Channels, ſhed forth into all the parts of the whole frame, as well higher, as lower, the fartheſt off, as well as the neareſt; and when this influence, and communication of the head happens to ceaſe, you ſee the members, which are deprived of it, to be preſently paralytick and inſenſible. Then further, the head does the body this office, that it binds, and keeps decently faſtned to each other, by means of the ſame nerves, all the parts whereof it is made up, both the harder ones, as the Bones, and Cartilages; and likewiſe the ſofter, as the Muſcles, and other ſubſtances. Finally, the Head, by means of this continual influence, doth give its body the ability to grow, and extend its ſelf, and riſe up by little, and little, to the meaſure of its due magnitude. The Apoſtle therefore makes uſe of this natural image, for the repreſenting unto us of thoſe ſpiritual benefits, which we receive from the communion of the LORD JESUS, our myſtical Head, and ſayes, Firſt, that He furniſheth His body, that is, gives it abundantly, ſpiritual ſenſe, and motion; and in a word, all graces neceſſary for the exerciſe of an Heavenly life, diffuſing them into all His myſtical members, that is, into all the faithful, by means of his not animal, as that of nature is, but Divine, and Eternal Spirit. This Spirit, which He diſtributes to all, and every of His members, doth repleniſh our eyes, and ſenſes, with that light, and vigour, which is requiſite, for the ſeeing, feeling, and taſting of Divine things: It ſheds abroad peace, and joy into our hearts, and curing our benummed limbs, and opening our hands which vice had locked up, doth give us the operations, and motions of the life of GOD, and in fine, formeth in us all the conceptions, and vertues of the new man.
But he ſaith in the ſecond place, continuing this excellent Metaphor, that this Divine Head doth fitly knit together His body by joints and bands; expreſſing by theſe words, that ſpiritual Union, which bindeth, and joyneth the faithful, all of them to their Head, and each of them to the other. For as every member of the body hath its particular temperature, and qualities, very different from the reſt, one being hard, another ſoft; one cold, another hot; one dry, another moiſt; and yet being linked by thoſe ſecret, and unperceptible bands, which deſcending from the head, do faſten them all together, do make up but one only, and the ſame body: ſo is it with the Church: The faithful, of whom it is compoſed, are upon the account, both of nature, and of grace infinitely different, one from another. In nature: for ſome are of one Nation, of one Age, of one Sex, of one condition; and others of another; one rich, another poor; one learned, another ignorant; one noble, another of low extraction. In grace likewiſe; for who can utter all the differences of their gifts in this reſpect? But JESUS CHRIST, their myſtical Head, notwithſtanding this diverſity, reduceth them all into one, and the ſame body: as S. Paul ſaith elſewhere, We being many are one body in CHRIST: He ſets us together, and uniteth us aptly, one with another, by theſe myſtical joynts and bands of which the Apoſtle here ſpeaks: that is, the gifts and graces of His Spirit; and firſt of all, Charity, the univeral bond of all the faithful, which ties them inſeparably together, by the ſentiments of a ſincere, and ardent love, and by all the motions, offices, ſervices, and aſſiſtances, which depend upon it. It's this Spirit of Charity, that mixeth all their ſouls into one; that renders them ſenſible of each others weal, and wo; that inſpires into them the ſame Prayers, and wiſhes, and ſo governs their actions, that though different, they yet all aim at the ſame mark, the glory of their Head, and the common edification of His members. Among theſe joynts, and ligaments of the LORD's body, I alſo place, the divers graces, wherewith He doth inveſt them, giving to this man one Talent, and to that man another, different; to one, zeal; to another, knowledge; to one utterance, to another judgement. To the ſame too muſt be referred, the divers offices, which He hath inſtituted in His Church, Paſtors, Teachers, Elders, and Deacons; this various diſtribution approximating them to one another; the need, they have, of their Brethren, and the ſuccour they may afford them, admirably knitting, and keeping up the commerce of their common Charity, Eph. 4.12.as S. Paul expreſly noteth in the Epiſtle to the Epheſians; where ſpeaking of the divers Miniſtries, which the LORD JESUS formed, and erected among His people, he ſaith, that He made them for the coaptation, or ſetting together of the Saints, for the edification of His body.
In fine, he addeth here, a third benefit of CHRIST's, which is as the ſequel, and fruit of the two former; that His body thus furniſhed, and compacted by its Head, doth encreaſe with an increaſe of GOD, that is, with a Divine, and ſpiritual increaſe, ariſing from the efficacy of GOD, and tending to His glory; in as much as the Church, thus united to its Head, and filled with the influences of His grace, is eſtabliſhed, is ſtrengthened, and compleated by little, and little, in faith, in hope, in charity, in light, and in ſanctity, untill it attain, unto the meaſure of its perfect ſtature, in CHRIST. Such is the Communion of the Church with its Head JESUS CHRIST, here deſcribed by the Apoſtle.
And hence it appears, how grievous the errour of thoſe is, who ſerve Angels there, being not any thing in theſe words, but does evince it. Firſt then the Apoſtle ſays, they hold not the head. 'Tis true, they do not make profeſſion of letting it go. For they affirm themſelves Chriſtians, and do own JESUS CHRIST, for the Prince, and Author of their Religion. But at the bottom, and in effect, they break the union, which they ſhould have with Him, in quality of Head; ſince they addreſs themſelves to Angels, as their Mediators, and Interceſſors with GOD. For it's a giving them the office of Head, which pertains to one alone; it being clear, that this mediation, which is the Source of our life, is the office of our Head. Again their impudence doth plainly appear, in that JESUS CHRIST our Head, doth furniſh His body with all neceſſary graces. For to what end ſhould we go ſeek in Angels, or Saints, what we have abundantly in JESUS CHRIST? Is there any grace, any light, any bleſſing, which we may not have from Him? Nay, (ſaith the Apoſtle) it is he that furniſheth the whole body. He is the fulneſs of grace, an inexhauſtible abyſs of good. Sure then, it's extream vanity, to addreſs our ſelves to any other; and to ſeek the waters of life, and of ſalvation, in petty by-ſtreams, rather than in that ſo full, ſo freſh, and ſo abundant an only Source, which the Father hath given us, in this Divine Head. Though the ſerving of Angels, and Saints were permitted, (which yet it is not) however, 'tis evident, it would be unprofitable, ſince we moſt aſſuredly have, in JESUS CHRIST alone, all the ſuccour, and aſſiſtance, we can poſſibly pretend to, from thoſe creatures.
But that which the Apoſtle adds, in the ſecond place, to wit, that this Divine Head doth compact, and knit together His whole body, doth further potently oppoſe this error, which divides the Church and brings a very manifeſt odd variety into its Services; for that it multiplyeth the objects of its devotion, cauſing ſome to ſerve one Angel, or one Saint, and others another: ſome have a devotion for one, and call themſelves after him, and others adhere to another; as you plainly ſee by the example of thoſe of Rome, who are divided, into divers bands, and fraternities, according to the Angels, the Male, and Female Saints, to whom they engage their devotion: not to ſay, how each of them hath a particular ſervice, for his Angel guardian, differing from the ſervice of all others by reaſon of its object; foraſmuch as according to them, every one hath his particular Angel, different from thoſe of others. Whereas the true body of CHRIST is all knit together in a perfect union, having but one only head JESUS CHRIST, and one only religious ſervice, one and the ſame faith, and one and the ſame Worſhip.
Laſtly, the Apoſtle yet again ſtrikes, at the Authors of this errour, when he ſaith, that the body of the Church, being united, guided, and governed by its Head JESUS CHRIST, increaſeth with an increaſe of GOD. For theſe people are wont to vaunt of perfecting, and increaſing the Religion of Chriſtians, by the addition of ſuch ſervices, as they invent. But S. Paul informs us, that this is not the increaſe, that the Church receives; which muſt be an increaſe of GOD; an augmentation, and advancement in things, which He hath commanded, an inſtituted; whereas theſe people do grow only in the traditions of men, and inventions of the fleſh, which add nothing to the true, and legitimate magnitude of the body: it becomes by them, more blown up, not fuller; more deformed, not greater. They are like warts, and wolfes, and empoſtumes, which disfigure, and incommodate the body; but are far from enriching, or perfecting it.
Dear Brethren, let us lay by, all theſe ſtrange doctrines. Let us hold faſt to this Holy, and bleſſed Head, JESUS, the Son of GOD, who hath vouchſafed to take us for His body. Let us enjoy, with awfulleſt reſpect, the great honour, He hath therein done us. Be not we, ſo ingrateful, or ſo unadviſed, as to give that glory to any other, which belongs to Him alone. Let vain men ſubmit to other heads; let them profane this Divine quality of Head of the Church, attributing it, either to Angels, or (which is yet worſe) to a mortal man. For our parts, O LORD JESUS, we neither have, nor ever will have, other head than Thee. As it is Thou alone, that haſt redeemed us, formed, and aſſociated us in the Communion of thy body: So never will we addreſs our Devotions, our Religion, our Services, and invocations to any, but to Thee. It's on Thee alone, that we will live, and of thy ſprings alone, that we will draw. Likewiſe with Thee are the words of Eternal life. To what Saint beſides ſhould we go? Without Thee, we can do nothing, and in Thee alone we can do all things. Beloved Brethren, this is the Vow, which I now preſent to the LORD JESUS, in the behalf of us all, and I aſſure my ſelf there is not one of you, but heartily ſayes Amen thereto. It remaineth, that we do faithfully acquit our ſelves of this great vow, rendring up our ſelves to be guided, and governed by the LORD JESUS CHRIST, ſince He is our Head; having no motion, nor ſentiment, but what deſcends from Him; and receiving into our Nerves, and Arteries His Coeleſtial, and divine Spirit; ſincerely renouncing the ſpirit of the Fleſh, and of the Earth, which animates the world. Remember, that you are the body of CHRIST, and live in ſuch a pureneſs, as may be worthy of ſo great a name. Above all, let us have thoſe Sacred bonds between us, which do fitly knit all the members of our LORD together: that is to ſay, the ſentiments of a vigorus Charity, communicating readily, and chearfully to one another, the graces, which our common Head hath furniſhed us with, for our mutual edification; the rich, their alms, to thoſe that are poor; the knowing, their inſtructions, to the ignorant; the ſtrong, their ſuccour to the weak; thoſe that are in proſperity, their Conſolations, to the afflicted; encreaſing all of us continually with an increaſe of GOD, in Faith, and Sanctification, and advancing daily ſome paces towards the mark, and prize of our ſupernal Calling. This is the Diſcipline of the LORD JESUS. This is that, He hath commanded us, His Apoſtles Preached, and left in their Writings, to us; not the ſerving of Angels, and other ſuch inventions of ſuperſtition, of which thoſe holy men ſay not one Word, except it be to refute, and condemn them. Reſt we in their Doctrine, and we ſhall have part in their bliſs, through the grace of JESUS CHRIST, their Head, and ours. To whom with the Father, and the Holy Spirit, the only true GOD, bleſſed for ever, be honour, praiſe, and glory to Ages of Ages. Amen.