Forty-nine Sermons upon Colossians, Part 2 · Sermon 18
THE EIGHTEENTH SERMON.
COL. CHAP. II. VER. IV, V.
Ver. IV. But this I ſay, that none may deceive you by words of perſwaſion.
V. For though I am abſent in body, yet in ſpirit I am with you, rejoycing, and ſeeing your order, and the firmneſs of your faith, which you have in CHRIST.
AS men do not naturally love and deſire, but things which have an appearance of good; ſo they believe none but thoſe that have a ſemblance of truth; and they lay down love of the one, and belief of the others, as ſoon as they certainly diſcover that the former are evil, and the latter untrue. Whence it comes, that being prepoſſeſſed, upon ſome general and confuſed knowledg, with conceit that the enjoyment or belief of a thing would be profitable and advantageous to them, they wiſh it prove good and true; evidently preſuppoſing, that otherwiſe their very nature could not permit them to love it, or believe it. This is to be ſeen in children themſelves, who are the ſincereſt and moſt natural map of the motions of our nature. For when their Nurſes tell them any thing, they ask if it be true; and if the tale pleaſe them, they are troubled when they perceive it is but a tale; and would have it true, that they might believe it. So deeply imprinted in the mind of all reaſonable Creatures is this ſacred and inviolable principle of their nature, that nothing is to be believed but what is true. This advantage which truth naturally hath over falſhood, doth enforce its very enemies to counterfeit its mark, and wear its livery, they being ſenſible that their errors and falſhoods can have no paſſage among men, except they go under the appearance of ſome truth. Even as Coiners, that they may put off their Copper and Lead, do give it the colour and reſemblance of Gold and Silver, and counterfeit the image and ſtamp of a lawful Prince; or as they that would travel through an enemy's Countrey, do privily accommodate themſelves with the enemy's badges: ſo Seducers, well knowing that the underſtanding of man is the proper and lawful Kingdom of truth, where nothing paſſes but under the avouching and marks of the ſame, do fard and diſguiſe the fictions which they would put off, and give them, as finely as they can, the countenance and colour of truth, that by the means of this falſe reſemblance they may paſs currant among men, who would reject them immediately if they ſaw them in their own natural likeneſs. There hath ever been a great number of theſe cheats in the world; a multitude of perſons being every where found, who pricked forward by ambition, or ſome other particular intereſt, do ſtrive to bring their fancies and dreams into reputation. But as Chriſtian Religion compriſeth the beſt and moſt important Verities in the world; ſo there never was any profeſſion that Error and Impoſture have more laboured to corrupt, both by decrying ſome of its true doctrines on one hand, and by intermingling of falſhoods on the other. And as all the artifice of ſuch unhappy wits tendeth only to confound truth, and lies; ſo ought we to employ the utmoſt of our induſtry, that we may effectually ſever them, and ſo diſcern them, as we never take the one for the other. This diſcerning, dear Brethren, is one of the moſt important duties of our life. It is loſs, I confeſs, to take Copper for Gold, and bad money for good; and it is moreover ignorance, ever ſhameful, ſometimes not a little hurtful, to receive an error for truth in Philoſophy, and in civil life. But yet the loſs and ſhame that accrues from all this kind of cheats, reacheth no further than the preſent time; whereas the conſequents of thoſe impoſtures which we ſuffer in Religion, do extend even to eternity. For this cauſe the holy Apoſtle often warneth the faithful, Rom. 16.17. 1 Theſ. 5.21. Eph. 4.14. Heb. 5.14.to whom he writeth, to beware of them, and to try all things with a great deal of care, that they may not be inveigled by ſeducers, nor take up their traditions for truths; willing every ſound and thorough Chriſtian, to have his ſenſes exerciſed and habituated to diſcern between good and evil. You may have obſerved in the Text we have read, that this is the happineſs which he wiſheth, and would procure to the Coloſſians, keeping them from being drawn in by the fair ſpeeches of thoſe ſeducers that courted them. He had afore repreſented to them at large the abundance and excellency of the benefits of their LORD and Saviour; and he proteſted again in the verſe immediately foregoing, as you heard, if you remember, in our laſt Exerciſe upon this ſubject, that in JESƲS CHRIST are hid all the treaſures of wiſdom and knowledg. Now he ſheweth them the deſign upon which he ſo inſtantly repeateth what he ſeemed to have ſufficiently treated of in the precedent Texts. Now this I ſay, ſaith he, that none may deceive you with words of perſwaſion. And to give evidence that he did not put himſelf to this trouble vainly, or raſhly, he adds in the following verſe the knowledg that he had of their eſtate, it being as really before his eyes as if he were upon the place. For (ſaith he) though I am abſent in body, yet in ſpirit I am with you, rejoycing, and ſeeing your order, and the firmneſs of your faith which you have in CHRIST.
Thus we ſhall have two points to handle, for the giving you a full and entire underſtanding of this Text.
Firſt, The Apoſtle's care of theſe Chriſtians that they might not be ſeduced. And
Secondly, The cognizance he took of their preſent ſtate, though he was in body far diſtant from them.
We will conſider them both, if GOD permit, as briefly as we can, pointing at what we judg uſeful for your edification and conſolation, both in the one and the other.
The firſt of theſe two points the Apoſtle expreſſeth in theſe words, But this I ſay, that none may deceive you by words of perſwaſion. Upon which words we ſhall have two things to examine; The danger the Coloſſians were in; and, the uſefulneſs of that which the Apoſtle ſays, to preſerve them from incurring it. The danger was great, and the evil, which it threatned, grievous and mortal, even the being deceived and ſeduced by the perſwaſive words which falſe Teachers uſed in this wretched deſign. There never was any ſervants of CHRIST, but ſuch a tentation did beſet them; Satan no ſooner ſeeing the truth of the Goſpel any where appear, but he immediately raiſeth up Impoſtors to corrupt it, and turn away thoſe that embrace it, from the purity and ſimplicity thereof. But eſpecially at the beginning of Chriſtianity, when it was firſt preached and ſounded by the holy Apoſtles, then there aroſe a multitude of ſeducers, who did their utmoſt to deprave and marr this divine ſeed of the ſalvation of men; and the Devil made like attempts in our Fathers days, when perceiving the Goſpel to be revived, that he might preſently obſtruct this holy work, he ſpeedily brought into the field a world of ſpirits, ſome audacious and extravagant, others ſubtil and ſelfiſh, which endeavoured to ſcandalize, or to ſeduce the ſimple: thoſe, by the prodigies of their fond imaginations: theſe, by the plauſible appearances of their falſe accommodations. But they which troubled the Church in the Apoſtle's time, did addreſs themſelves, among others, to the Coloſſians in particular, as appears both by what he intimateth briefly here; and more clearly yet, by what he addeth in the ſeries of this Chapter. He doth not name them; but his ſaying, that none deceive you, is a ſufficient evidence that there were ſome craſtsmen of this quality about them, who took pains to enſnare them. It is therefore th… ſame he aimeth at, and againſt the force of their ſeducements doth he arm the Coloſſians. He ſheweth here both the end to which they tended, (even the deceiving of the faithful) and the means they uſed about it, (namely, words of perſwaſion). The term he pitcheth upon to expreſs the firſt of theſe, doth not ſignifie ſimply to deceive, but to deceive by falſe and captious ratiocination. For theſe bad men knowing well that the ſpirits of men are not brought to embrace nor avoid any thing, without ſome reaſon; it being the natural order and diſpoſition of all our actions and motions, that the underſtanding do ſtill precede the will; they begin the effecting of our ruin there; and, to entangle our minds in their errors, they propoſe us reaſons, falſe indeed, but appearing otherwiſe; ſuch as have the colour and countenance, but not the eſſential form and ſubſtance of a good and ſolid diſcourſe. This the word (Paralogiſm) here uſed by the Apoſtle, doth properly ſignifie. It's a ſophiſm, a falſe and ſpurious arguing, which by its vain appearance and fallacious blaze, leadeth men into error; as thoſe fatuous fires, which riſing ſometimes in the dark of night, do trail thoſe that follow them into precipices. Satan the Father of all Sophiſters, took this courſe firſt; having miſerably ſeduced our firſt Parents by the illuſion of a falſe diſcourſe, the vanity whereof experience clearly demonſtrated: for that he might corrupt their will, he attaqued their underſtandings in the firſt place; and beguiled them, that he might deſtroy them; perſwading, that the forbidden fruit would make them like GOD. Thoſe whom he hath ſet on work ſince that time, have all followed this method, there having never riſen Heretick, either under the Old or the New Teſtament, but hath painted over his impoſtures with ſome deceivable reaſons. Only this difference may be obſerv'd among ſuch men, that ſome do the thing maliciouſly, and againſt their own conſcience; others, through ignorance. The former ſort are true children of the Devil, and the moſt execrable of all men, as combating that truth which they are conſcious of; and defending error by reaſons, whoſe vanity they well underſtand; neverthelſs they forbear not to labour in this unhappy deſing, either for the acquiring of glory to themſelves, or for creating trouble to Teachers of truth, whom they have conceiv'd an hatred of. Thoſe of the other ſort who do it through ignorance, have leſs guilt and wickedneſs, I confeſs, but are no leſs dangerous. For believing in good earneſt the errors which they do advance, they ſtrive to perſwade others to them with ſo much the more paſſion and fervency, as imagining that they ſerve them, when they indeed deſtroy them; and that they edifie, when in truth they ruin them. Rom. 10.2.Such were thoſe Jews of whom S. Paul beareth witneſs, that they had a zeal of God, but without knowledg. They believ'd themſelves the error which they recommended; and were in thoſe ſnares, wherewith they ſought to entangle others. And in this rank we muſt place the moſt of thoſe of the Roman Communion, who take ſo much pains to draw us into their miſtakes; not only thoſe of the people, but alſo many of their Monks, and of their Doctors, who labour to deceive others, becauſe they have been themſelves deceiv'd; having run into that erroneous perſwaſion into which they would induce us; and confirmed themſelves from time to time in it by thoſe ſophiſms and falſe reaſonings which they offer us, and which they have either learnt of their inſtructors, or invented of themſelves. We muſt equally take heed of both theſe ſorts of workers. For how different ſoever the motive of their acting be, the effect of it is ever the ſame, even ſeduction and perdition. And as poyſon forbears not to kill the man that takes it, though it have been ignorantly given him by a perſon that know it not to be poyſon, who perchance took of it himſelf, thinking it a remedy; ſo error, from whatever hand it come, hath ſtill a bad effect; and the opinion they have of it, who preſent it to us, doth not change the venom of it, nor impede its corrupting of our ſouls, and extinguiſhing Divine life in us, if we do receive it.
But the Apoſtle in this place pointeth out the means alſo, which falſe Teachers uſe for the ſetting up of their errors. That none (ſaith he) may deceive you, by words of perſwaſions. Theſe he calls elſewhere in the ſame caſe ſweet and flattering words, Rom. 16.18.ſaying in his Epiſtle to the Romans, that Schiſmaticks and ſuch as make diviſions contrary to the doctrine we have learned, do ſeduce the hearts of the ſimple by ſweet and flattering words. 1 Cor. 2.4.And this he nameth again elſewhere, the enticing words of man's wiſdom. Under theſe terms he comprehendeth all the advantages, and attractives of diſcourſe; all that it hath in it, which is apt to touch and win hearts; as either probable reaſons, wherewith it is furniſht, or beauty of terms and expreſſions, or artificial diſpoſition, and graceful pronunciation. There is none but knows how potent theſe charms of eloquence are. They ſometimes dazzel the beſt eyes, and do deceive the firmeſt minds. It's a kind of Magick and Enchantment which makes things appear quite otherwiſe than they are, and gives them colours and qualities that are not their own; which maketh Honey paſs for Wormwood, and Wormwood for Honey; black for white, and white for black. There is no cauſe ſo good, but this kind of illuſion overthrows; nor ſo bad, but it eſtabliſheth. There is no affection which it doth not allay; nor b…l…f which it doth not ſhake; nor reſolution, which it doth not break. It hath often … the innocent to be condemned, and the nocent abſolved with applauſe. 'Tis by its ſleights that truth, how invincible ſoever it be, hath ſometimes ſeemed to be vanquiſhed. 'Tis to its dexterity and its ſtratagems that error and falſhood do we the greateſt part of their lying-triumphs. For feeling themſelves in reality weak, they have recourſe ordinarily to this kind of Sorcery; that they may carry by its illuſions what they could never win by true and legitimate ſtrength. 'Tis it that maintaineth Sophiſters, and Wranglers, and Mountebanks, and Seducers. With the ſophiſtry and prattle which it lendeth them, they have the hardineſs to ſhew themſelves, and to oppoſe the cleareſt truths, and recommend the groſſeſt errors. But among all the buſie people that uſe it, there are none that employ it more perniciouſly, than Hereticks and corrupters of Religion. This falſe Rhetorick is the principal inſtrument they ſeduce withall. Accordingly it is evident, that they have always taken it up, and ſcarce ever attempted upon Truth, but with this ſort of weapons. And it muſt be confeſſed, that they help themſelves by them with wonderful dexterity. Never was cauſe, in matter of Religion, more ſordid, or ſhameful, or ſeeble, than that of the Pagans; yet they that pleaded it againſt the ancient Chriſtians, knew ſo well how to fard it with the colours of their falſe reaſons, and the gloſs of their brave words, that they made it paſs for plauſible among the multitude, and rendered Chriſtianity ridiculous to them, how holy and lightſome ſoever its truth was. Thoſe Hereticks which aroſe from among Chriſtians, had no leſs ability and artificialneſs to recommend their impoſtures, borrowing for this purpoſe, from the Philoſophers and Orators of the world, the ſubtilties of their Logick, and all the colours of their Rhetorick. There are ſtill left us ſome pieces of the one and the other, in the Books of Antiquity; as the Diſcourſes of one Celſus in Origen; of one Caecilius in Minutius; of Porphyrius and Symmachus, for Paganiſm; divers writings of Tertullian, for Montaniſm; of Fanſtus, for the Manichees; and of Julian, for the Pelagians, in S. Auguſtine. It's wonderful with what dexterity and with what grace and eloquence they do manage ſuch bad and infamous ſubjects; nor can I read them, without lamenting the unhappineſs of ſo many excellent and highlyapprovable things, to be miſerably profaned in the ſervice of error; as one cannot chuſe but groan to ſee Marble, and Gold, and Azure, and precious Stones, employed in adorning the Temple of an Idol. And I note it expreſly to you, my Brethren, that you may not think it ſtrange if thoſe of Rome at this day do ſpeciouſly defend a very bad Cauſe; nor be much moved at the oſtentation they make of it, who are not aſhamed to boaſt of the eloquence and ſubtilty of their Teachers, as if this were one of the marks of truth. I freely conſent to the praiſes they give them, and do acknowledg, that words of perſwaſion (as the Apoſtle here calls them) do abound on their ſide: but I dare affirm notwithſtanding, and am aſſured, that every intelligent and unpaſſionate perſon will accord with me herein, That, how ſubtil and eloquent ſoever their Maſters be, and how much pains ſoever they have taken for the better plaſtring over, and colouring, and burniſhing of their Doctrine, in concluſion their works are not more neat, nor more polite, nor more ſpecious and fair-ſeeming, than the works of thoſe Pagans and Hereticks whom I but now named; yea, to ſpeak without paſſion, I believe they are far inferior to them. Let them forbear therefore to urge unto us for a mark of truth, an advantage which is common to them with Pagans and Hereticks; an advantage which the moſt infamous Cauſes do employ, which the worſt do ordinarily ſeek after more earneſtly than the beſt; ſo much more cunning being uſed in their defence, by how much leſs ſtrength they have in themſelves. Not that I would decry eloquence and acuteneſs, or render them ſuſpect with you, as if they never were in other ſervice than of error; I willingly acknowledg, they are excellent graces of GOD, and that he gives them to men properly for the defence of Truth, and ſure they have not always had the hard hap to contend for Falſhood. They have often done good ſervice to the Goſpel, and employed their might for its glory, both heretofore againſt the Pagans and the old Hereticks; and in our times againſt thoſe of Rome, as appears by the writings both of the Fathers, and of our own Doctors; a good number of them being found, who even in this reſpect come no whit behind their adverſaries; beſides their having the principal advantage, that is, the truth on their ſide. This Paul himſelf, who here condemneth words of perſwaſion when they recommend error, doth not reject them when they are labouring for truth. And though he was not much verſed in the art of prophane eloquence; whence it comes, that he ſaith of himſelf, that for ſpeech he was as one of the Vulgar; yet his diſcourſes want no ſtrength nor grace; that rich heavenly knowledg which abounded in his heart, giving its tincture to the words of his mouth; and that great perſonage indeed felt how it was, who hearing him ſpeak, was preſs'd with the force of his diſcourſe, and ſaid aloud, Thou almoſt perſwadeſt me to be a Chriſtian. All my aim is, Acts 26.28.that ſince error oftentimes abuſeth eloquence and acuteneſs, againſt the truth, as evil men do other gifts of God to evil ends; we ſhould not judg of the main of any cauſe by this advantage, nor haſtily embrace that party that defends it ſelf with the beſt and moſt perſwafive words, nor reject that which hath leaſt of theſe ornaments in view. As Innocence is not always the beſt clothed, ſo Truth frequently is not the moſt decked. And though of it ſelf it be always more probable, more likely, and more eaſily maintainable than falſhood, Arist. Rhetor. l. 1. c. 6.as one of the ancient Sages well obſerved; yet ſometimes it comes to paſs through the ſleight of ſeducers, by the falſe light they ſet it in, and the colours they ſhadow it with, that it looks worſe in the eyes of the ignorant than a lye doth. Take we heed then of their ſurpriſing us, and ſo well fortifie our minds againſt their illuſions, that they may never make us reject the truth, how foul and ugly ſoever they paint it out; nor receive a deluſion, how ſpecious and plauſible ſoever they do render it. Remember, that that Babylon, the Mother of Error, who is pourtrayed before us in the Apocalyps, Rev. 17.4.doth preſent its abominations unto men in a golden Cup; that is, ſhe gives her poyſons in a pleaſing Veſſel, and ſhuts up and hides the horridneſs of her impoſtures under very fair and ſpecious words; it's this that thoſe ſeducers yerwhile did, who ſollicited the Coloſſians; their errors were attended with perſwaſive words for the beguiling of them. This is the danger from which S. Paul would here preſerve them.
Let us now conſider the means he puts into their hands for their ſafe guarding themſelves from it. This I ſay unto you (ſaith he) that no one may deceive you with enticing words. Since he thus ſpeaks, it's evident, that what he ſaith is able, if we improve it as we ought, to keep us from falling into the miſleadings of ſeducement, and to fruſtrate all the charms of its good and perſwaſive words. What then is it that he ſaith? and what at laſt is that ſo holy and ſo efficacious a ſpeech, which can diſſipate the illuſions and enchantments of error? Dear Brethren, you heard it in the expoſition of the precedent Text, where this holy man told us, that all the treaſures of wiſdom and knowledg are hid in JESƲS CHRIST; It's that he underſtandeth here. This is that Celeſtial Oracle to which he attributes this great vertue. This is the remedy which he giveth us againſt all the poyſons, and all the charms of ſeduction. None of the weapons or of the wiles of error can bear up before this ſacred word. It alone is ſufficient, if we uſe it as we ought, to confound and annihilate all the pretended wonders of the eloquence and ſubtilty of falſe Teachers, as heretofore the Rod of Moſes ſwallowed up all the Rods of the Egyptian Magicians. For whoſoever ſhall hold faſt this principle in his heart, that all true wiſdom and knowledg is in JESUS CHRIST, he will receive nothing out of CHRIST. Being content with this treaſure, he will deſpiſe all other things, how ſpecious and plauſible ſoever they may be. Seduction will do well to diſplay its arts, and to gild and paint over its inventions with the fair colours either of ratiocination, or of eloquence. It will get no ground upon ſuch a one, ſince after all, the thing it doth ſo carefully poliſh, is not in JESUS CHRIST, out of whom he will know nothing. He will not ſo much as hear the babling of error, ſo far will he be from being affected with it. He will ſhut his car againſt its fine words; ſo far is he from being ſeduced by them. Or if he pleaſe to caſt his eye upon the works of its ſubtilty and its eloquence, he will look upon them as Spiders webs, or as jugling, and Gipſies feats, which amuſe us, and beguile our ſenſes, but make no impreſſion on our hearts. We well know they do deceive us, though we cannot tell how. So the faithful man will hold that for a deceit, and an illuſion, that leads him out of JESUS CHRIST, though otherways he do not ſee wherein the ſophiſm of the error doth conſiſt, nor is able clearly to unty the knots thereof. This, dear Brethren, is the ſure and infallible means to exclude, and to expel all error from among us. Seducement winneth nothing, but upon thoſe that betray this gate, and yeild it, that there may ſomething be of good and ſaving importance out of JESUS CHRIST, and his Scriptures. When once it hath this ground given, it never wanteth paint and pretences to colour its deluſions, and render even thoſe plauſible and likely, which are otherways groſſeſt and moſt extravagant. Thus thoſe Traditions and Ceremonies which have ſtill the vogue among our Adverſaries, were by little and little obtruded upon Chriſtians. The invocation of Angels, and of Saints departed; the Sacrifice of the Altar, and the veneration of Reliques and of Images; the viſible Head, and the Hierarchy, and the infallibility of the Church; Satiſfactions, and the merit of works; Prayers and Services in a language not underſtood; the adoration of the Hoſt; Communion in one kind only; Purgatory, Suffrages for the dead, and many other ſuch like things. A thouſand, and a thouſand colours are found to paint them out, and recommend either the belief or the practiſe of them to poor people. There are huge Books made about them, full of wit and eloquence, that drive the matter ſo far, as to make theſe things paſs for the principal and moſt uſeful part of Chriſtian devotion. But this ſhort Saying of S. Paul's is enough to ruin all their labours, and to ſecure us from all their ſnares; In JESƲS CHRIST are hid all the treaſures of wiſdom and knowledg. It ſufficeth me to have Him, ſince having Him, I have all appertaineth to true wiſdom. How well diſputed, and how eloquently ſoever pleaded all your traditions be, I am not concerned in them, ſeeing I have the treaſure of all Science in CHRIST JESUS. And it is not here alone that the Apoſtle giveth us this leſſon for the freeing our ſelves from the intanglements and ſnares of error: Elſewhere inſtructing the Hebrews, and exhorting them that they would not be carried to and fro with divers and ſtrange doctrines; he lays before them, at the entrance, this divine principle, That JESƲS CHRIST is the ſame, both yeſterday, and to day, and for ever.
But it's now time to come to the ſecond part of our Text, in which the Apoſtle declares to the Coloſſians the cognizance he took of the ſtate of their Church. For (ſaith he) though I be abſent in body, yet in ſpirit I am with you, rejoycing and ſeeing your order, and the firmneſs of your faith which you have in CHRIST. This is the reaſon why he advertiſeth them to take heed of the wiles of ſeducers, and why he ſo carefully puts into their hands the means to preſerve themſelves. For ſome might have thought it ſtrange, that being ſo far from them, and in all likelihood ignorant of the ſtate wherein they were, he ſhould yet give them ſuch an advertiſement. He preventeth this ſurmiſe, and anſwers, that though at Rome he were, nevertheleſs he minded what was a doing at Coloſs; the affection which he bor… them, obliging him to intereſs himſelf in all their concernments. Wonder not (ſaith he) that I beſpeak you in this manner, and ſend you, from ſo far off, preſervatives againſt ſeduction: For though ſo many Seas and Hills do ſever my body from you, yet my ſpirit is with you, taking part in all that doth betide you, rejoycing in the proſperous eſtate of your piety; but likewiſe fearing the attempts of thoſe enemies which I ſee round about you ready to ſow the tares of Schiſm and Error, upon any the leaſt overture they find for it. Some referr his ſaying, that he wasi n ſpirit with the Coloſſians, to an extraordinary and miraculous operation of the Holy Ghoſt, who repleniſhing his ſoul with light, made him thereby ſee things that paſſed at the greateſt diſtance, as clearly as if he had been preſent; after the ſame manner that GOD had afore-time ſhewed Eliſha what his ſervant Gehazi did with Naaman; a paſſage, which accordingly the Prophet expreſſeth almoſt in the ſame manner. 2 Kings 5.26.Went not my heart with thee (ſaith he to Gehazi) when the man turned again from his Chariot to meet thee? I confeſs ſurely, that GOD could eaſily have made known to Paul at Rome, in the Priſons of Nero, where he was, all that paſs'd in the Church of Coloſs, with as much, yea more clearneſs, than if he had been preſent there; and have revealed alſo to him the whole ſtate of other Churches further diſtant from Italy; as he made Ezekiel while living in captivity at Babylon, to ſee the moſt ſecret actions of the Jews, in the City, and the Temple of Jeruſalem. But becauſe it is dangerous to argue from what GOD can do, to what he doth; and under colour of ſome ſleight probabilities, to reſolve upon things which his word doth not at all affirm: Moreover, ſince we muſt not multiply Miracles without neceſſity; I account it beſt and ſafeſt, without having receourſe to this extraordinary kind of preſence, to interpret theſe words of the Apoſtle ſimply, as others do, of a preſence in reſpect of care and affection. For nothing is more common in all Languages, than to ſay, that our mind is in ſuch places, and with ſuch perſons, as we think upon, and have affection to. Whence comes the vulgar ſaying, that the ſoul is where it loves, becauſe there it ordinarily keeps its deſires, its love, and its cogitations. And it is thus alſo that we muſt take what the Apoſtle ſaith to the Corinthians, 1 Cor. 5.….that though abſent in body, he was preſent with them in ſpirit; He means ſimply, that his bonds did not detain his ſpirit, or ſhut it up in the Priſons of Rome; nor hinder him from minding them every hour, and having his affections and thoughts continually among them; figuring to himſelf the eſtate which they were in, in as lively a manner as if he had had them before his bodily eyes; and drawing from this lively conception the ſame movings of joy, contentment, and fear, as the ſight of them would have wrought within him. So as there need be no wonder, if having them ſo deeply engraven on his heart, and ſtill preſent to the eyes of his mind, he become pained for them, and at ſuch diſtance preſcribe them neceſſary precautions and preſervatives againſt the pleaſant, but pernicious poyſons of error. And obſerve, I beſeech you, this holy man's prudent and apt procedure. For, to juſtifie that care which he took of them, he doth not urge the danger they were in, their weakneſs, or the bad inclinations which ſome of them had: This diſcourſe would have been offenſive, as ſhewing a diſtruſt of their piety; but on the contrary, he here tells them of the proſperity of their ſpiritual eſtate, the beauty of their order, and the conſtancy of their faith. Rejoycing (ſaith he) and ſeeing your order, and the firmneſs of your faith. Do not imagine (ſaith he) that I have an ill opinion of your piety, becauſe I do ſo earneſtly adviſe you to ſtand faſt: I am very well ſatisfied concerning it; and do find you in ſo good a poſture, that I have much conſolation at it; this matter being ſo pleaſing to me, that it fills my heart with joy, notwithſtanding the ſad eſtate that I am in. But from the ſame root, whence ſprings my joy, my ardent deſire to ſee you go on from good to better, doth alſo ariſe; and with it the ſollicitude and care I take to exhort it; becauſe it would be an extream regret and diſpleaſure, to ſee Error waſte or wound ſo fair and flouriſhing a Church, ever ſo little. See how by praiſing them he doth oblige them to regard his advertiſements; and by the very conſideration of their having ſo well begun, doth more and more engage them to holy perſevering to the end. Thus he alſo treated the Philippians, My beloved brethren (ſaid he to them) and much deſired, Phil. 4.1.my joy, and my crown; ſo ſtand faſt in the LORD, my dearly beloved. You perceive of your ſelves, without my indication, that when he ſays, rejoycing and ſeeing your order; the meaning is, rejoycing to ſee, or for that I ſee your order. For in Scripture-language, and even in our vulgar ſpeech, the particle [and] is often uſed in this ſenſe, and ſignifies, becauſe that, or, foraſmuch as. He praiſeth and extolleth two things in theſe faithful perſons, wherein the happineſs and the perfection of a Church doth conſiſt; to wit, Order, and a firm and conſtant Faith. By the order of theſe Coloſſians, he meaneth the good diſpoſition of all the parts of their Church, the vigilancy of the Paſtors, the ſubmiſſion and obedience of the Flock, their joint-regard of Diſcipline; each keeping themſelves within the bounds of their vocation, and both together living in concord and good intelligence, honeſtly, and without ſcandal. For, that order comprehendeth alſo purity, and ſanctity of behaviour, the Apoſtle evidently ſheweth in another place; where, 2 Theſſ. 3.6.to ſignifie thoſe that lead a ſcandalous life, he ſaith, that they walk diſorderly. He praiſeth alſo the firmneſs of their faith in JESUS CHRIST; ſignifying thereby, both that full perſwaſion they had of the truth and divinity of his Goſpel, and their conſtancy to hold it faſt, notwithſtanding the aſſaults and tentations of the Enemy. It's this Faith, dear Brethren, and this Order of the Coloſſians, that was the matter of the Apoſtle's joy, and the occaſion both of the deſire he had to ſee them perſevere ſtill in ſo good a courſe, and of the advice he gave them, not to ſuffer themſelves to be beguiled by the perſwaſive words of ſeducers; as likewiſe, of the adding that preſervative, of meditating inceſſantly upon the treaſures of wiſdom, which are in JESUS, for the ſaving themſelves from this mortal danger.
It's now our concernment to make a good improvement of ſo excellent a leſſon. We are as much environ'd, or more than the Coloſſians ſometimes were, with people that endeavour to deceive us with words of perſwaſion, that daily make all kind of attempts upon our faith, and do not forget the ſophiſms of ſubtilty, or the charms of eloquence, preſenting error to us farded with divers ſpecious colours. For the ſecuring of our minds from their illuſions, let us tell them, as the Apoſtle teacheth us, That all the Treaſures of wiſdom are hid in that JESUS CHRIST whom we have embraced; that He ſufficeth to make us wiſe to ſalvation; and that we need to know none but Him to obtain happineſs. If with fair and artificial words they repreſent to us the neceſſity of an expiatory Sacrifice, for the recommending that of their own Altars; or the utility of Satisfactions, to make us receive theirs; or the horror of fin, which hath no entrance into the Kingdom of GOD, to perſwade us upon their Purgatory; or the need we have of an Interceſſor, to oblige us to have recourſe to the mediation of Angels, and of departed Saints; or of an Head, to ſet up their Pope: Let us anſwer them, That we have all this moſt fully in JESUS CHRIST; that His Croſs is our Sacrifice; His Sufferings our Satisfactions; His Blood our Purgation. That while we poſſeſs Him, we ſhall need neither an Interceſſor to open the Throne of the Grace of GOD to us, and render both our perſons and our prayers acceptable to Him; nor an Head to govern and conſerve us. Let us account all that would turn us aſide from Him, or place any part of its Treaſure elſewhere than in Him, to be a ſeduction and an illuſion. And, as good Phyſicians do not only preſerve from poyſons, but alſo draw profit from them, by making them Remedies; ſo let us not content our ſelves to keep the venom of Seducements from hurting us; let us manage them in ſuch ſort, as that they may ſerve us. Let the ardency they have for Error, enflame our zeal for the Truth: Let their pains-taking and induſtry, ſharpen our diligence and care. Let us employ that acuteneſs and eloquence, to the defence of the Goſpel, which they prophane in the ſervice of an Impoſture. Let us have no leſs affection for the Cauſe of GOD, than they have for the matters of fleſh and blood. And inſtead of the extravagancy of ſome who love ignorance and rudeneſs, becauſe Error doth abuſe Knowledg and Eloquence; let us on the contrary, thence take occaſion to labour in adorning and embelliſhing of Truth, that even in this reſpect Falſhood may have no advantage above it. But if the examples of enemies ſhould be of uſe to us, much more ought the examples of Brethren be ſo, which wholly and ſolely tend to our edification. Let us make our profit of that of the Coloſſians, whoſe faith and order the Apoſtle praiſeth, that we might imitate it. Let us put our Church into ſuch an eſtate, as may give joy to the LORD, to His Angels, and to His Miniſters. I may not deny, but that your ſaith and order may be, in ſome degree, praiſed without flattery, ſince by the Grace of CHRIST, my Brethren, you perſevere in His fear, and aſſiduouſly rank your ſelves under His Enſigns, no tentation having been able hitherto to make you deſert theſe holy Aſſemblies. But you are not ignorant, that together with this well-doing, there are many miſcarriages among us; that there paſs divers things in our Congregations ſmally comporting with the dignity of the Houſe of GOD; and that the hardneſs of ſome doth ſtiffen it ſelf againſt Diſcipline, the only Bond of Order; and if our Faith be conſtant againſt Error, it is too too yeilding unto Vice. Dear Brethren, I had rather leave the examination of it to your own Conſciences, than here publiſh our ſin and ſhame, and will content my ſelf with telling you, 1 Cor. 6.10.that the Apoſtle baniſheth out of Heaven the vicious, as well as the idolatrous. GOD, who hath granted us to perſevere in the profeſſion of His Truth, be pleaſed powerfully to amend, by the virtue of His Goſpel, the defects which His gentleneſs hath hitherto born with, in us; and ſanctifie us ſo efficaciouſly, that after we have glorified Him on Earth by the good order of our converſation, and the fruirs of a firm and unmoved Faith, we may one day receive, in the Heavens, from His merciful hand, the Reward and Crown of bliſsful immortality, in His Son JESUS CHRIST, who in the Unity of the Father, and of the Holy Ghoſt, liveth and reigneth the only GOD, bleſſed for ever. Amen.