Forty-nine Sermons upon Colossians, Part 2 · Sermon 19
THE NINETEENTH SERMON.
COL. CHAP. II. VER. VI, VII.
VI. Therefore as you have received the Lord JESƲS CHRIST, ſo walk in Him.
VII. Being rooted and built up in Him, and eſtabliſhed in the Faith, as you have been taught, abounding therein with thanksgiving.
FOraſmuch as man naturally loveth novelty and variety, it cometh to paſs, that he diſguſteth the beſt and moſt wholſom things, when he is held any long time to the uſage of them. What food was there ever in the world, better, more ſavoury, more nouriſhing, and more miraculous, than that Manna wherewith GOD fed the Iſraelites in the Wilderneſs, pouring it down daily from Heaven upon them, by the Miniſtry of his Angels; whence it is called, the Bread of Heaven, and the Bread of the Mighty; that is, of the Angels: Nevertheleſs this wretched people were ſoon diſcontented at it, diſdaining that precious gift of GOD, Numb. 11.6.and ſottiſhly regretting the fruits and fiſh of Egypt. Our ſoul (ſaid they) is dried up, there's nothing here; our eyes ſee nought but Manna. Dear Brethren, this Hiſtory is a fit emblem of what hath betided men in reference to JESUS CHRIST and His Goſpel; the true Bread of Heaven ſent down from GOD into the Wilderneſs of this World, for the eternal nutriment of Mankind; of which that ancient Manna, as you know, was the figure, according to what Himſelf teacheth us in the ſixth of S. John. For our nature is no leſs delicate, nor hath an appetite leſs extravagant in reſpect of the Doctrines that are neceſſary to ſeed our Souls, than it hath in reſpect of the Meat that is ordained for the refection of our Bodies. The truth of the LORD JESUS is embraced at the firſt with hungring, and heat, every one admiring the wonderfulneſs of this heavenly food, which wholly exceedeth the productions of the earth. But becauſe, though it be throughout holy, and ſalutiferous, yet it is ſimple and uniform; the vanity of man in deſiring change and variety, makes him diſguſt it immediately, and betake himſelf to ſeek out novelties for the ſeaſoning and rendring of it more grateful. The Apoſtles had ſcarce ſown this ſacred doctrine in the Church, as in the Camp of Iſrael, but evil workers preſently roſe up, who to remedy men's diſdain, and accommodate this Celeſtial verity to their palate, would needs add to it divers inventions and novelties of their own forgging. And S. Paul foretold, that more ſuch would ariſe, as bad or worſe than the firſt. 2 Tim. 4.3, 4.Having (ſaith he) itching ears, they ſhall aſſemble to themſelves Teachers according to their own deſires, and ſhall turn away their ears from the truth, and turn unto fables. O prophecy too true! How punctually haſt thou been fulfilled! This fooliſh itch of the ear hath cauſed a thouſand and a thouſand fantaſies and novelties to be by little and little entertained among Chriſtians, which have ſo born down, and as it were overwhelm'd the Goſpel, that it is hardly to be diſcerned any longer; as you may ſee in the Doctrine of Rome, which is but an heap of Traditions, Errors, and Superſtitions, partly copied out from Judaiſm, and ſome from Paganiſm it ſelf, partly iſſuing from the private ſpeculations of ſome particular perſons. In our Fathers days, the Goſpel having been brought out of the dark caverns of ignorance, into the light of men, it was receiv'd in like manner with ardor and admiration. But that diſguſting of the beſt and moſt wholeſom things, which is fatal to us, overtook it quickly, and did ſtir up, as alſo it full doth, divers ſpirits, who for remedy, do ſtrive to ſophiſticate this pure Doctrine, and dreſs up its ſimplicity with their own inventions, to make it pleaſe the world, To cure us of this faſtidiouſneſs, the Apoſtle at this time addreſſeth to us the exhortation you have heard; the ſame which he ſometime made to the Coleſſians for the ſame end; forbidding them novelties and ſtrange doctrines, and enjoining them to ſtand faſt in JESUS CHRIST, who had been preached to them, without admitting or deſiring any thing beyond His Goſpel. Therefore (ſaith he) as you have received the LORD JESƲS CHRIST, ſo walk in Him, &c.
Upon theſe words, for the giving you a full and entire expoſition of them, we have two things to conſider;
Firſt, The Apoſtle's enjoining the Coloſſians to keep and faſten to the LORD JESUS; this is the ſenſe and intention of the firſt verſe.
Secondly, The manner how he would have them faſten to the LORD; namely, by the confirmation and abounding of their faith in his Goſpel with thankſgiving. Theſe two particulars we purpoſe to treat of in this Exerciſe, by the aſſiſtance of CHRIST, for your edification and conſolation.
And for the firſt; You may remember, that in the precedent Text the Apoſtle praiſed the faithful people of Coloſs, and rejoyced at the good order he ſaw in their Church, and at the firmneſs of their faith in JESUS CHRIST. But becauſe it is not ſufficient to begin well, except we do continue; in as much as ſalvation is promiſed only to thoſe that ſhall perſevere unto the end; with good reaſon, and very pertinently, doth he now add, to the praiſe he gave them, an exhortation to continue, and to abide firm in that good and happy ſtate wherein they were; and this ſo much the rather, for that there were about them certain buſie and unquiet ſpirits, who with their inventions and ſubtilties endeavoured to vitiate the ſincerity of their belief, as you have already heard, and ſhall again more particularly hear in the ſequel of this Chapter. Therefore (ſaith he to them) as you have received the LORD JESƲS CHRIST, ſo walk in Him. JESUS CHRIST is the Subject, in which he would have them to abide. For He is the way, the truth, and the life; neither is there ſalvation in any other. But becauſe theſe falſe Teachers, for the better putting off their vain traditions, were wont to colour them with our Saviour's Name; knowing well, that every faithful perſon would ſoon hiſs at them, if they ſpake openly of our quitting JESUS CHRIST, or our diſtancing our ſelves from him. The Apoſtle anticipates this danger, and expreſly ſhews the Coloſſians, how he intends they ſhould abide firm in JESUS CHRIST, ſaying, As you have received the LORD JESƲS, ſo walk in Him. And to this alſo, that which he adds in the following Verſe, hath relation; As you you have been taught. By this he clearly ſignifies, that the doctrine which had been delivered them, either by himſelf, (if it be true that he preached the Goſpel to them, and founded their Church, as ſome think) or by Epaphras, as moſt are of opinion. He ſignifies, I ſay, that this Doctrine which had been preached to them, and believed by them, was ſo holy, and divine, and ſufficient to ſalvation, that it was their duty conſtantly to adhere thereto, and to admit nothing beyond what they had heard, under any pretext whatſoever. Here is the way, Iſa. 30.21.walk in it, whether ye turn to the right hand, or to the left, as Iſaiah ſometime ſaid: But by theſe words, the Apoſtle not only marketh out to them, and ſtateth that Doctrine which they ought to hold; he obligeth them alſo thereto, by their own intereſt: For ſince they had receiv'd it, they could not again part from it, without condemning themſelves either of imprudence, or of levity. For he that quits the Faith he once embraced, doth thereby evidently ſhew, either imprudence, in having ſometime taken a falſe or imperfect Doctrine for good; or levity, in quitting and altering now, a Doctrine good & ſufficient when he received it. If your belief be good, why do you change it? If it be otherwiſe, why did you entertain it? It follows of neceſſity, either that there was error and precipitation in the one, or that there is weakneſs and ſickleneſs in the other. So you ſee, that the intereſt of their own reputation did oblige theſe Chriſtians to that conſtancy which the Apoſtle enjoins them. Beſides, though it be an hainous ſin, not to receive the LORD JESUS when He preſents Himſelf to us by His Goſpel; yet it is much more enormous to caſt Him out after reception given Him: as it is by far a greater outrage, to thruſt forth a man from your Houſe when you have admitted him, than to have ſhut your doors againſt him at the firſt. The one is a ſimple offence; the other is an affront. In like manner, it is a much more injurious treatment to deſert CHRIST JESUS after having follow'd him, than never to have given ear to, or follow'd him at all. And obſerve here, I pray, the efficacy of ſound doctrine; it is ſuch, as that in receiving it, we receive JESUS CHRIST himſelf. For, this Higheſt LORD comes in to all ſuch as embrace his Goſpel. And we may apply to this purpoſe what he ſaid to his Apoſtles on a like occaſion; Whoſo receiveth them, receiveth him; whoſo gives credit to their preaching, ſhall have their Maſter to be with him: He ſhall entertain not Men or Angels, but the King of Men and Angels, the Eternal Son of God, the Prince of Life, and Father of Eternity. He that receives the Doctrine of an Ariſtotle, or a Plato, or of a Father, or a Pope; and in ſhort, of any man whatever, doth not thereupon receive the Author of the Doctrine himſelf; becauſe no man hath either the power or the means to communicate himſelf to thoſe that credit his inſtructions. But JESUS CHRIST, being GOD bleſſed for ever, of a Nature, a Wiſdom, and a Power infinite, he accompanieth his own Goſpel, and communicates himſelf to thoſe that receive it; he dwelleth in their hearts by faith; he there ſheds abroad the light and influence of his Spirit; he bringeth thither with him Peace, and Life, and Joy.
Now to cloſe up this part, Take heed you do not ſtretch S. Paul's words beyond his intention; as if his meaning were, that generally every one ſhould hold to that which he hath been taught, and never part with what he hath once received, whatever the things be which he hath believ'd, and whoever the perſons were that delivered them. GOD forbid that an imagination ſo ſottiſh and pernicious, and ſo very far from the Apoſtle's mind, ſhould ever enter into your heart. By this account, thoſe that have been in an error, ſhould do well not to come out of it; and it ſhould not be lawful for ſuch as have taken poiſon inſtead of a remedy, to caſt it away. Neither ſhould point of honour and generoſity be urged in this caſe; perſeverance in an error, once known, is not conſtancy, but obſtinateneſs. It's a part of true generoſity to confeſs one's fault, and forſake it; and it is clearly a ſeebleneſs of ſpirit not to let go what is falſe, or naught, upon the pretence that you had the ill hap to cloſe ſometime with it. I confeſs it had been better to have rejected it at firſt; but ſetling in it after conviction, is a doubling of your fault and infelicity. And as for Honour, it's a pitiful extravagancy to place it in things contrary to duty and vertue. If Error be honourable, I ſhall yeeld, that he that confirms himſelf in it, is a man of Honour. But ſince quite contrary, all confeſs, as is moſt evidently true, that Error is a ſhameful thing, and blame-worthy; who ſees not, but that true Honour obligeth us to quit it, and not ſtiffen our ſelves in it? and that, pretending of Honour for perſevering in error, or in vice, is to go about (as the Goſpel ſays) to gather figs from a thorn, Luke 6.44.and grapes from a thiſtle? It is as if a man would attempt to white himſelf with Ink, and cleanſe himſelf with Mud. In a word, it is a ſeeking of Honour in Shame, and of Glory in Ignominy. But I paſs by thoſe, who by ſuch ſpeeches clearly diſcover, either that they have not well pondered what they ſay, or (which would be yet worſe) that they hold Truth and Error, Piety and Impiouſneſs, Vertue and Vice, to be indifferent things; ſince, after their reckoning, Pagans and Hereticks are blamable, when they forſake theſe latter, to follow the former; which cannot be affirmed, without maintaining at the leaſt, that both the one and the other are indifferent; in as much as common ſenſe dictateth to all men, that it's a prudent action, worthy of praiſe, and not of blame, to quit the worſe for the better, and leave a bad way that one may take a good one. I come to thoſe of Rome, who alſo abuſe the Apoſtle's exhorting the faithful, here, and elſwhere, to abide in that which they have received, and which hath been taught them, without giving ear to novelties. This (ſay they) is that you have done, you that walk no longer in the way you were taught amongſt us; that have deſerted and abjured the Maſs, and the Service of our Saints, and the veneration of our Images, and the belief of our Purgatory; and many other ſuch things, which your Anceſtors received; and all which, or the greateſt part of them, have been conſtantly and openly preached among us, from age to age, and from father to ſon, for a thouſand years and more, as your ſelves cannot deny. Dear Brethren, To this I anſwer, That this exhortation of the holy Apoſtle's, is ſo far from favouring their Cauſe, that quite contrary it overthrows it, and ſets up ours. For, as we have ſaid, He doth not poſitively determine, that every one adhere to the Doctrine he hath received of his Teachers. GOD forbid; ſince by that means, he ſhould have obliged the Pagan to remain eternally in his Idolatry left him by his Anceſtors; and the Heretick, in the error his Maſters have infus'd into him; and the Muſulman in the Faith of his Mahomet; and the Jew in the tradition of his Fathers. He ſhould, on the contrary exhort the Gentiles to come out of the ways wherein GOD had let themſelves and their Anceſtors walk for the time paſt. He who preſſeth the Galatians to forſake the by path whither their Doctors had miſled them, that they might recover the race they once ran; He, who would have Timothy, and all true Miniſters, 2 Tim. 2.25, 26.labour to draw men out of the ſnares of the Devil, whatever hand it was that entangled them in the ſame: He ſpeaks here to faithful people, who had received, and kept pure and ſincere till then, the Goſpel of JESUS CHRIST, without any mixture of error or ſuperſtition. It's to theſe he recommends the ſtanding faſt in what they had learned. And if our Adverſaries reſemble them, I confeſs they have reaſon to ſtick in the Doctrine of their Fathers, and we have done ill to recede from it. He ſpeaks not in general of all kind of Doctrine; but particularly, and by name, of that which the Coloſſians then believed; to which he expreſly gives theſe two Characters for the diſtinguiſhing of it from all other Doctrines. Firſt, That it wholly referred to JESUS CHRIST. Secondly, That it had been delivered them, either by himſelf, or at leaſt by ſome one of his faithful Diſciples. So as you have received JESƲS CHRIST, walk in Him, even as you have been taught. If ſuch the Doctrine of Rome be, if it neither publiſh nor exhibit ought but JESUS CHRIST the Lord; if it were delivered by S. Paul, if it came from his hand, if it be derived from his ſpring, I will unfeignedly confeſs, that we are faulty in having quitted it. But ſince, on the contrary, it is evident, and as clear as the light of the Sun, that what we have quitted and abjured, is, not that LORD JESUS CHRIST whom Paul and his fellow-labourers and Scholars preached; but a Leaven which is contrary to him, and which hath been ſuperadded by men; nor was taught by the firſt Miniſters of the truth: Who ſeeth not, that we have in this not diſobeyed, but obeyed the Apoſtle's exhortation? that we have done what he commands, and not what he forbids? For in what place of S. Paul's or the other Apoſtle's preaching, can they ever ſhew us, that Maſs, and that Purgatory, and that worſhipping of Saints, and in one word, any of thoſe other Articles which they retain, and we have relinquiſhed? Every one ſeeth how all theſe things do vary from the Lord JESUS CHRIST, and make void his Croſs, and his Kingdom, cauſing men to ſeek the expiation and purging away of their ſins, other-where than in His Sacrifice; and attributing to Creatures the honour of Invocation, and of preſiding over the whole Church, which belongs to Him alone. But that other mark which S. Paul gives of the Doctrine, which ought to be held faſt, doth leſs yet accord with them; namely, its having been receiv'd from the Apoſtles: it being manifeſt, that not one word of them is found in thoſe holy mens writings, which are the publike and authentick records of what they preached; and that thoſe traditions of Rome grew up in after-ages, ſome at one time, ſome at another; iſſuing, by little and little, out of the forges of men, according as error gathered ſtrength; as they know that read the Volumes of Antiquity without prejudice and prepoſſeſſion. Let our adverſaries therefore leave theſe odious accuſations. They muſt either ſhew, that thoſe Doctrines of theirs which we have relinquiſh'd, are Apoſtolical; or confeſs, that we had reaſon to relinquiſh them: This very command of S. Paul's, which they are not aſhamed to object to us, neceſſarily obliging us to adhere to that LORD JESUS CHRIST alone, whom he preached, and whom the Coloſſians believed on, according to his preaching. And it may not be inſiſted on, that the Doctrine, we conteſt with them, hath been their belief for a thouſand years, or more. Time is no preſcription againſt any truth, and leaſt of all againſt the truth of CHRIST and his Apoſtles. That which he hath pronounced, continues in force for ever. If any one preach ought as Goſpel to you, Gal. 1.8, 9.beſides what we have preached, were it my ſelf, were it an Angel from Heaven, let him be an anathema. I enquire not of what date your opinions are. It is ſufficient for me to anathematize them that were not preached as Goſpel by the Apoſtle. Time cannot have conferred on them the advantage of being true, which they had not at their riſe. What is not now veritable or Apoſtolical, will never be ſo. You are not the only men, among whom Error hath grown old: that groſs one of Idolatry liv'd among the Pagans well nigh Two thouſand years; and their Rome hereto alledg'd *Symmachus.her hoary hairs, as well as yours doth at this day; and ſaid, as now again Rome doth, that it is an Undertaking ill-timed, to correct old age; and that to charge it with error, is to affront thoſe years. It's a thouſand years and more, ſince Mahomet's perfidy hath been up, yet is never a whit the better for that. You your ſelves obſerve Errors in the ſame antiquity, whoſe authority you cry up ſo loud; and you cannot deny, but that thoſe which you condemn in the communions, of the Grecians, of the Armenians, of the Jacobites, and of the Cophties, are very old. It's an extreamly bad defence, when men are convict of error, to ſay, that they have been a long time of that opinion. How ancient ſoever your Doctrine is, it's young in compariſon of S. Paul's, ſince it was born after his days. Neither its pretended antiquity, nor any other conſideration, can ſecure it from his fulmination. Since he would have us keep to that which he preached, without receiving ought beſide; how ſtale and mouldy ſoever with age your traditions can be, they all ought to periſh under pain of an anathema, ſeeing they are without the compaſs of S. Paul's preaching. We are at this day in the ſame caſe the Coloſſians yer while were. They ſtood bound by this exhortation, to reject the worſhipping of Angels, the diſtinction of meats, juſtification by the Law, all that any way tended to add to that LORD JESUS CHRIST, whom they had received from the hand of Paul, and who had been taught them by him. Let us then alſo freely reject the ſame things; keep we conſtantly to that JESUS CHRIST, whom we have received of him; who did fill up all his Sermons, and doth ſtill fill up all his Epiſtles. Content we our ſelves with that primitive and truly ancient Doctrine; and boldly deſpiſe all the novelties that the world hath preſum'd to add thereto in after-times. Let us walk, as the Apoſtle gives us order, in this LORD JESUS. Let Him be our only way, the rule of our faith, and of our manners.
You know, the Scripture ordinarily uſeth this term, to ſignifie the ordering and conduct of our life. It compareth the various Diſciplines and Perſwaſions which men follow, unto Ways which lead, ſome to one end, ſome to another. For it ſpeaks of the way of ſinners, and of the way of the righteous; meaning thereby the apprehenſions and maxims by which they lead their lives. Therefore it ſaith, walk, to ſignifie living, or leading, and ordering the life. As therefore our Lord and Saviour ſaith, that He is the Way; ſo his Apoſtle enjoineth us to walk in Him; that is, to lead our lives, both in regard of knowledg and perſwaſions of mind, and alſo in reſpect of affections and actions, according to his holy Goſpel, without any forſaking it, to take another courſe; judging all that varies from it, to be folly, how plauſible ſoever it may appear otherways. And as a prudent and adviſed traveller, never leaves his road, but puts on in it conſtantly, till he come to his journey's end, how ſmiling ſoever the Meadows look, how green and freſh ſoever the ſhades be, how fair and large ſoever the ways are that lye in view. In like manner are we ordered to keep continually to the Doctrine of our Lord and Saviour, and not relinquiſh it; or aſſume any other, of what nature, or colour, or appearance ſoever it be; ſtill reſolving in our ſelves, that whatſoever is without the dimenſions of this model of Truth, cannot but be dangeorus; and apt, if we follow it, to lead us to perdition. I paſs by the obſervation which ſome make, namely, That the Apoſtle commanding us to walk in CHRIST, doth intimate, we ſhould advance ſtill, and make progreſs therein. For though this conception be for ſubſtance veritable, it being the duty of each true believer to go forward, and not paſs a day without improvement … piety; yet it ſeems to me, to be without the reach of the Apoſtle's words, … ſcope of which is ſimply to oblige us unto perſeverance in the Goſpel of JESUS CHRIST. Beſide, what he addeth in the following verſe, doth ſufficiently … commend this duty to us; where he ſhews us, after what manner we are to … in JESUS CHRIST, Being rooted (ſaith he) and built up in him, and … the faith, as you have been taught, and abounding therein with thanksgiving.
In theſe words he preſcribeth us three things; Firmneſs of faith, the abounding of the ſame, and giving of thanks. He expreſſeth the firſt, two ways; Firſt, in metaphorical terms, being rooted and built up in JESƲS CHRIST: And next, properly, and without figure, being eſtabliſhed, or confirmed in faith. For this confirmation in faith, is no other thing, than the ſelf-ſame that he intendeth by the words, rooted, and built up in JESƲS CHRIST. The firſt of theſe two Metaphors is taken from Trees, which ſtand firm, and eaſily reſiſt the violence of winds, when they have put forth good and deep roots into the earth; which ſerve them for ſo many ſtays and bands to hold them faſt; whereas the Plants, which have but little or no root, are eaſily pluckt up; the leaſt guſt, yea, the hand of a Child is enough to overthrow them. The faithful are often in Scripture compared unto trees. You all know the Parable of the Fig-tree in the Goſpel, Pſa. 92.13, 14and that of the Palm-tree in the Pſalms. The juſt ſhall flouriſh as the Palm-tree, and grow as the Cedar in Lebanon. And there's no one in the Church, but is acquainted with that dainty Tree, planted by the rivers of waters, which bringeth its fruit in its ſeaſon, and the leaves whereof doth not wither; Pſal. 1.3.which the Pſalmiſt gives us a picture of, at the beginning of his Book, for an image of a true believer. Whence it comes, that the Miniſters, who labour in the culture of theſe Myſtical Plants, are likened to Gardeners, and Vine-dreſſers, and Husbandmen; ſuch an one was he, in that Evangelical Parable, Luke 13.8.who prayed the Owner to ſuperſede the ſentence pronounced upon one of his fig-trees. And S. Paul alſo expreſſeth his own, and Apollos his labouring for the edification of the faithful, in terms taken from the ſame ſubject, ſaying, that he planted, and Apollos watered. 1 Cor. 3.6, …In conſequence of theſe figurative expreſſions, which are familiar in Scripture, you ſee, that it is with much gracefulneſs, and a great deal of reaſon, that the Apoſtle here, to recommend firmneſs of faith in JESUS CHRIST, doth ſay, they ſhould be rooted in Him. He ſaith the ſame again elſewhere, when he prayeth GOD to ſtrengthen the Epheſians by his ſpirit, Eph. 3.18.that (ſaith he) being rooted and founded in love, they might be able to comprehend, with all Saints, what is the breadth, and length, the heighth, and depth, and to know the love of Chriſt. For ſince the faithful man is compared to a tree, it is congruous to attribute to him both the production (that is, fruits), and the parts of a tree, whereof the principal is the root. We ſay then, that a tree is well rooted, when its root is ſpread abroad, and thruſt far into the ground, where it is planted and faſtned to it ſo many ways, that it ſtands upright and firm, nor can be plucked up without extream difficulty. Who then is the believer rooted in CHRIST? Even the man whoſe whoſe ſoul embraceth the LORD JESUS; all whoſe thoughts and affections are ſtretch'd forth, and faſtned to this Divine crucified Saviour; who hath neither love, nor deſire, nor affiance, but for Him. It is he, who having rightly underſtood the excellency and the fulneſs of this rich Subject, ſeeks all his felicity in it; and withdrawing the deſires, the cares and affections of his heart from earth, (which are, as it were, the ſtrings and roots of our nature, by which it is faſtned to its objects) doth thruſt them forth towards JESUS CHRIST, doth unite with, and bind them about Him, and reſteth on him alone, and draweth the nutriment of his life from none other; …s you know, trees by their root do receive all that juice, which makes them …ve, ſhoot forth, and fructifie. Not to alledg any other example, ſuch a one was our Paul; ſo faſtned was he unto, and ſo incorporated with his LORD, that he liv'd in Him alone; this divine ground wherein he was planted, affording him all the joy, all the contentment, and all the life he had. There is no need to fear, that thoſe who adhere to JESUS CHRIST in ſuch a manner, who are ſo really and deeply rooted in Him, can ever be pluck'd up by any effort, how violent ſoever it be. The winds do in vain ſhake them; tempeſts do beat upon them to no purpoſe; perſecutions will not be able to make them bend; nor fraud, nor eloquence, nor the ſubtilty of Sophiſters, remove them. Novelties and Curioſities do not tempt them; becauſe that ſweet ſap which they continually draw from their CHRIST, as from a rich ſoil, doth content them, and purgeth them of that fooliſh and childiſh itching humour, which openeth the ears of the weak and unſtable, to ſuch things. But if you be not thus rooted in CHRIST, it will be no great difficulty to pluck you from the ſtation you are in. If it be not this heavenly efficacy of our LORD, but either birth, or breeding, or the diſcourſe or authority of men, or the name of liberty, or any other ſuch like cauſe, which keeps you in the profeſſion of Chriſtianity, I am much afraid you will not long abide in it. If your heart be in the world, if it ſtill ſpread its affections, as its roots, into periſhing things; if it ſtill admire the pleaſures of the fleſh, and the fumes of ambition, and the vanity of riches, your perſeverance is, in truth, very dubious. The tree that hath no root, hath no hold. The firſt guſt that falls upon it, bears it down. And would to God experience had leſs juſtified this truth in our eyes. But this is the very cauſe of all their change who have deſerted us. If you examine their lives, you will find, they were not well rooted in CHRIST JESUS. Wonder not that they were overthrown. But let us make our profit of their unhappineſs; obeying the Apoſtle. And that we may abide firm for ever in the communion of this Divine LORD of ours, out of which there is nothing but miſery and perdition; let us be rooted in him with a lively and profound faith and love. Let us love and reliſh him only, and inſeparably faſten all the powers of our ſouls to him alone, as dead, and riſen again for us; drawing all our righteouſneſs from his Croſs, and all our hope and our glory from his Heavenly ſtate, and his immortality.
I come to the other Metaphor here uſed by the Apoſtle to ſet forth the confirming of our faith in JESUS CHRIST; being rooted, ſaith he, and built up in JESƲS CHRIST. The former was taken from Trees; and this now is drawn from Buildings. It is no leſs famous in Scripture, than the other; for the faithful are there oftentimes compared to Houſes, and particularly to Temples; and the Church, that is, the Society conſiſting of them collectively, is repreſented to us under the ſame image. Whence it comes, that the labours of the Servants of the Lord for this end, are alſo called edifyings; a word ſo common in this ſenſe, that there is no need we ſhould ſtay to explain it. And for as much as in material Edifices, it is the Foundation that ſuſtaineth all the Building; thence it comes that the Scripture gives that name to our LORD and Saviour, as to him upon whom this ſpiritual Structure doth entirely depend. Other foundation (ſaith the Apoſtle) can no man lay, 1 Cor. 3.11.than that which is laid, even JESƲS CHRIST. And this the Prophets foretold, in ſaying of him, that God would ſet in Sion a chief Cornerſtone, Iſa. 28.16. Pſal. 118.22.elect and precious. And, that the ſtone which the builders rejected, ſhould be made head of the corner. The Apoſtle therefore, deſiring to fortifie his dear Coloſſians againſt the danger of falling, proſecuting this figure ſo common in Scripture, commands them to be built up in JESUS CHRIST. And the ſame expreſſion he makes uſe of elſewhere; as when he ſaith, that we are built upon the foundation of the Prophets and Apoſtles, Eph. 2.20, 21.JESƲS CHRIST himſelf being the chief Corner-ſtone; it whom (ſaith he) all the building proportioned and fitly ſet together, riſeth up unto an holy Temple in the Lord. What is it then to be built up in JESUS CHRIST? Dear Brethren, we ſay an Houſe is builded on a Rock, when a Rock is the Foundation that bears and ſuſtains it wholly. A ſoul is builded in JESUS CHRIST, when it wholly relieth upon Him; ſo as its Faith, its Hope, its Love, and the other parts of its myſtical ſtructure, are all ſet upon Him, and immediately faſtned to Him; it believeth the Goſpel, becauſe 'tis the word of CHRIST; is aſſured of the remiſſion of ſins, becauſe they were expiated by CHRIST; it expects the Kingdom of Heaven, becauſe he purchas'd it; loveth neighbours, becauſe they are his workmanſhip; meekly beareth affliction, becauſe it is a part of his Croſs: in ſum, layeth and ſetleth upon him alone the deſigns, the thoughts, the enjoyments, and the expectations, wherein conſiſteth both its preſent life, and that which is to come. One ſo built up in JESUS CHRIST, is right that wiſe man, commended by our Saviour's own mouth, Mat. 7.24, 2…who buildeth his Houſe on a Rock, ſo as no violence is able to effect its fall. For indeed, what can overthrow a ſoul ſeated on this Rock of Ages, which is ſo firm, and unmoveable for ever? Where is the tentation, or the perſecution, that can beat it down? What is built upon this Foundation, is not ſubject to natural accidents. It's a celeſtial and an eternal Ediſice. But the miſery of men, and the true cauſe of their weakneſs and ruin, is, that they build elſewhere, either wholly, or for the greateſt part. The World is the ground whereon they ſet, and raiſe up the deſigns of their lives; and this ground being nought but weak and floating Sand, the firſt force that aſſaults them, brings them down, and their fall (ſaith our Saviour) is great.
Laſtly, The Apoſtle expreſſeth in proper terms, what he had repreſented under theſe two Metaphors; adding, and eſtabliſhed in faith. For it is properly by faith that we are rooted in JESUS CHRIST; and 'tis by it alſo that we are founded and built up in him; all theſe phraſes ſignifying only the ſpiritual union and conjunction which we have with the LORD, the ſole tye whereof faith is. Let us labour therefore continually to confirm our faith, if we would reſiſt the enemy. Let us meditate the truth of the Goſpel, ſtudy all its myſteries, taſte the excellency of it. Let us carefully hear and read that word wherein GOD hath reveal'd it to us. By it faith hath its being, as the Apoſtle tells us; Rom. 10.17.Faith comes of hearing, and bearing of the word of God. Whence you may judg, how contrary to the Apoſtle's injunction, the command of the Church of Rome is, who will not grant, that the faithful ſhould read Scripture. How ſhall they be confirmed in faith, if they have no commerce with this ſacred word, the only parent and nurſe of faith? How again can they, without it, acquit themſelves in that which the Apoſtle commands, in the ſecond place, even that we abound in faith? It is not enough that we be eſtabliſhed in it, that we have of it for neceſſity; he would have us furniſh'd even unto plenty; poſſeſs'd of a great and rich meaſure of it: have this ſacred light to go on, ſtill encreaſing, and augmenting, as he ſaith elſewhere, from faith to faith. Some are of the mind, that this word muſt be reſerred, not ſingly to the thing, but alſo to the ſentiment that we have of it. As if the Apoſtle's meaning were, when he ſpeaks of abounding in faith, that we ſhould account our ſelves to have abundantly, in the faith of JESUS CHRIST alone, all the ſaving-knowledg we can deſire, without needing the addition of ought any other way. This expoſition is elegant and ingenious, and very pertinent to the Apoſtle's deſign. But becauſe it is followed by few, and the former is more ſimple, I will not inſiſt upon it.
In fine, the Apoſtle adds, in the third and laſt place, giving of thanks; abounding in faith, ſaith he, with thanksgiving. His ſcope is, that we do tenderly reſent the excellency and plenty of the benefits which are communicated to us by the Goſpel; and do remember the ſpring whence they flow, to wit, the ſole Grace of GOD; who, taking us out of the darkneſs of error and ignorance wherein we were plunged, hath made us enter into the Kingdom of Light, by the power of his Word and Spirit; that we may continually render him our grateful acknowledgments of it. Beſides that this duty is moſt reaſonable of it ſelf, it is alſo neceſſary to enſure the faith of the Goſpel unto us: For as on the one hand GOD augmenteth his gifts to the thankful; ſo he taketh them away from the unthankful, withdrawing his light from their ſouls, and giving them up to themſelves; as you know he threatneth ingrateful Churches to take his Candleſtick from them. And the Apoſtle informs us elſewhere, that to them who receiv'd not the love of the truth, he ſendeth the efficacy of error, ſo as they believe a lye; which is the moſt dreadful puniſhment, wherewith he avengeth himſelf on the iniquity of men. Dear Brethren, that we fall not into ſo diſmal a judgment, let us poſſeſs this treaſure of knowledg which GOD hath given us in his Son, with all the gratitude we can; humbly bleſſing him, for that he hath vouchſafed to impart a thing ſo precious, and of ſuch ſaving-importance unto us; to us, I ſay, who were ſo unworthy of it. Let it be all our love, and all our glory. Let others boaſt of their might, and their skill; of their riches, and their greatneſs. As for us, glory we only in the knowledg of GOD, and of his holy Goſpel, the ſole ſupream happineſs of man. Let us be jealous of this holy Doctrine, keeping it pure, and ſincere, and carefully taking heed of the Leaven of Superſtition and Error. Let us be content with our LORD JESUS CHRIST the Prince of Life, and with that fulneſs of grace we have received, and the holy Apoſtles preached. Mix nothing forreign with it. To add to it, is to accuſe it of imperfection and inſufficiency. Inſtead of loſing time in the inventions of Error, and in the laborious, but childiſh exerciſes of Superſtition. Let us employ all hours in good and holy works; walking in JESUS CHRIST; rooting, and building up our ſelves more and more in him; eſtabliſhing our ſelves, and abounding in faith; and teſtifying, and proving the truth of it, by a pure piouſneſs towards GOD, and an ardent love towards our Neighbour; by the fervency of our Prayers, the liberality of our Alms, the humility of our Deportments, the modeſty of our Perſons, the honeſty, juſtneſs, and integrity of all our Words and Actions, to the glory of the LORD JESUS, whom we ſerve, and own for our Maſter; to the edification of men, and our own ſalvation. Amen.