Forty-nine Sermons upon Colossians, Part 3 · Sermon 39
THE THIRTY NINTH SERMON ON COLOSSIANS,
CHAP. III. VER. XII, XIII.
Verſe XII. Put on therefore, as *Elected of Gods Saints, &c.choſen of GOD, holy and beloved, bowels of mercy, kindneſs, humility, meekneſs, patience.
XIII. Bearing with one another, and pardoning one another, if one hath a quarrel againſt the other; even as CHRIST pardoned you, ſo alſo do ye.
DEAR Brethren, That which the Sacrament of the LORD's holy Supper requireth of us, and which it effecteth and produceth in us, when we duly receive it, is the very thing which the Apoſtle commands us in this Text; and unto which he formeth us by theſe words of his. He willeth, that we be merciful, kind, humble, meek, patient and facile to pardon one another. And the end and effect of the Sacrament is, to make us ſo: For it communicateth the LORD JESUS CHRIST unto us, not that the ſubſtance of his Body may enter into ours, nor that his fleſh may be touched by our mouths and ſtomacks (a thing both prodigious and impoſſible, and which is moreover unprofitable and ſuperfluous) but indeed to transforms us into his Image, and render us like him, that is, humble, meek, patient, kind and merciful as he is, forming theſe divine vertues in us by the eſſicacy of his Death, which is celebrated in this Myſterie. Whereby you ſee a notable difference between the heavenly food which we receive in this Sacrament, and the earthly meat we daily take; for whereas the latter is, for the nouriſhing of our bodies, chang'd into their nature; the former, on the contrary, for the enlivening of our ſouls, transform them into its own. Thus, ſince we have participated this Morning of this precious Sacrament, we cannot better employ the preſent hour, than in meditating theſe words of the Apoſtle, which contain and repreſent one of its principal effects. Conſider them therefore, my Brethren, attentively. And that we may diſcern whether or no we have truly communicated of the bread of Heaven, let us examine whether it hath produced and formed in our hearts that humility and kindneſs, and all thoſe other vertues, which the Apoſtle enjoyns us in this place; and reckon we, that without this, neither the LORD's favour in inviting us unto his Table, nor the heavenly food there preſented us, will benefit us at all; and that remaining far from contributing to our ſalvation, it will aggravate our condemnation, according to the Apoſtles ſaying in another place, That whoever cateth of the bread of the LORD, and drinketh of his cup unworthily, eateth and drinketh his own judgment.
S. Paul, if you remember, having in general exhorted the Coloſſians to mortifie the members of the old Man, did particularly nominate and ſpecifie to them ſome of his principal Vices, as covetouſneſs, fornication, malignity, wrath, and ſuch others, expreſly injoyning them to put them away: But becauſe it is not enough to forbear evil, there muſt alſo be a doing good; and it ſufficeth not that we abſtain from vice, if we do not exerciſe the actions of vertue: This great Apoſtle having forbidden the luſts and fins of the old Man, commands us firſt in general, to put on the New, as you heard a week ſince; and then in the progreſs of his ſpeech, he pointeth at ſome of the principal parts of this new Man, by name. It is preciſely at the Verſes we have read, that he begins this diſcourſe; Put on then (ſaith he) as elected of GOD, Saints and Beloved, bowels of mercy, &c. — This exhortation he infers from the precedent Verſes, and propoſeth us at the entrance, a reaſon that obligeth us unto this purſuit, taken from the honour GOD hath done us, to chooſe us for his Saints and his Beloved. Next, he commands us compaſſion, benignity, humility, meekneſs, patience; five Vertues, that refer, as you ſee, to the manner after which we are to carry our ſelves towards our neighbours, and particularly towards thoſe of them that ſuffer evil, or do us any. Afterwards he pointeth out two acts of patience and benignity; the one is a bearing with, and the other the pardoning of one another; and to incite us to them, he adds the example our LORD and Saviour hath given us of them. So we ſhall have three Points to treat of in this action, if the LORD will; Firſt, the quality of elected of GOD, Saints and Beloved, which the Apoſtle gives us at the entrance, to ſway us to our duty. Secondly, the five Vertues which he recommends unto us, and the exerciſing of them in the matter of that forbearance and mutual forgiveneſs which we owe one another. And finally, in the third place, the example of JESUS CHRIST, which he ſets before our eyes, as an accompliſht pattern, and a moſt effectual argument of our ſanctification. Dear Brethren, hear, meditate, and duly put in practiſe that Divine Leſſon, which the LORD JESUS gave you this Morning in the Myſterie of his Table, and now repeats by the mouth of his Apoſtle.
The Apoſtle deduceth it from what he had generally aſſerted in the precedent Verſes, namely, that we have put on the new Man, which is renewed in knowledge, after the Image of him who created him. Thence he now concludes, Put on then bowels of mercy, kindneſs, humility, meekneſs, patience. The conſequence is evident. For ſince we do put on the new Man in JESUS CHRIST, it is clear, that theſe Vertues being as they are, members and parts of this new Man, it's a duty of ours to put them on; and that in defect of them, this new Nature, which makes us Chriſtians, would remain imperfect in us. Brethren, Mark well this reaſoning, and learn by it, how hugely they deceive themſelves, who pretend, without theſe Vertues, unto the name and inheritance of Chriſtians; imagining that they are not neceſſary for all, but only meet for ſuch as will be perfecter and more excellent than the commonalty of the faithful. It's a principle laid down in divers places by the Apoſtle, and acknowledged by the whole Church, that no man is in CHRIST, except he be a new Creature. And himſelf teacheth us here, that whoever is a new Creature, muſt put on compaſſion, and thoſe other Vertues he nameth in order; ſure it follows then, that whoſoever hath not put them on, is not a new Creature, nor by conſequent a Chriſtian. If therefore you will be Chriſtians; if you will aſpire to ſalvation, which GOD gives to none, but thoſe that are ſo; renounce that pernicious error, and embrace the purſuit of all theſe Vertues with vigorous reſolution, travelling inceſſantly in it, until you have veſted your ſouls with their habitudes, ſentiments and affections, and fill'd your whole life with their actions.
It's the thing to which you are alſo evidently obliged, by the dignity of being the Elect, the Saints, and the beloved of GOD, which you are ſtated in, and the Apoſtle in this place minds you of. Put on (ſaith he) compaſſion, kindneſs, as elected of GOD, Saints and beloved. The Hebrew Grammarians have noted, that the word, as is uſed in that language two manner of ways; ſometimes to ſignifie the analogy and reſemblance of one thing to another, and this they call, the as of likeneſs: For inſtance, when our Saviour ſaith; Be wiſe as Scrpents, and ſimple as Doves: Sometimes to ſignifie, that the ſubject we ſpeak of, hath not the reſemblance, but the reality of that particular, which we attribute to it, and this they term the as of verity. As when S. Joh. 1.14.John ſaith of our LORD JESUS CHRIST; We beheld his glory, to wit, a glory, as of the only begotten of the Father. His me…ning is, not that JESUS CHRIST was like the only Son of God: but that he was ſo indeed, and in truth; and that the gl…y which he and his companions beheld in him, was juſt ſuch as the glory of GOD's true Son ſhould be. An as of the firſt kind, compares one thing with another: An as of the ſecond compares a thing with its ſelf. The firſt is a comparative Particle, as the Grammarians ſpeak; and the ſecond a rational one. The as here uſed by the Apoſtle, is of the ſecond kind, not of the firſt: For he doth not mean, that we ſhould addict our ſelves to thoſe Vertues which he enjoyns us, as do certain other perſons, elected of God; but that we do addict our ſelves unto them, becauſe we have the honour to be elected of GOD our ſelves. This as doth not compare us with others, but with our ſelves, and impo…ts as much as if S. Paul had ſaid, ſeeing that, or ſince that you be elected of GOD, containing in it this reaſoning: Such as have the honour to be elected of GOD, his Saints and his Beloved, ought to be cloathed with humility, benignity and meekneſs: Since then you have in JESUS CHRIST the honour to be the Elect, the Saints, and the Beloved of GOD; judge if you … not obliged to put on all theſe Vertues. We uſe the word as, to the ſame ſenſe often in our common ſpeech: As for example, when we ſay of a good man, that he liv'd and dy'd religiouſly, as a Chriſtian, that is, ſo as was meet for that quality of Chriſtian which he had; and when we adviſe a young man of good rank, to be …oneſt in all his converſation, as born of a good houſe, and iſſu'd from a noble and a vertuous Father.
Of theſe three qualities, which the Apoſtle here gives the faithful, the firſt is, that they are elected of GOD. The election of God is the choice. He makes, according to his good pleaſure, of certain perſons to call them unto the knowledge of himſelf, and unto the glory of his ſalvation. And this term, Election, ſignifies, ſometimes the reſolution he hath taken in his eternal counſel, to chooſe and call them, which the Scripture elſewhere calls, Eph. 1.11.The determinate purpoſe of GOD; ſometimes the execution of this eternal determination, when GOD doth in time, touch the men of his good pleaſure by the efficacy of his Word and Spirit, converting them to the faith of his Goſpel, and ſeparating them by this means from the reſt of men, who continue in the miſerable eſtate of their nature, through their impenitence and unbelief. The Apoſtle, in my opinion, does comprehend both the one and the other of theſe two ſenſes, when he ſaith here, That we are elected of GOD, that is, ſuch as he hath choſen, and effectively ſeparated from the world, according to his determinate purpoſe, calling us unto himſelf, to ſerve him according to the diſcipline of his Goſpel. Now that this quality doth oblige us to put on all the vertues which he recommends unto us in the words following, is evident. For this very thing is the aim and end of his Election, as the Apoſtle elſewhere informs us, when he ſaith, That GOD hath elected us in CHRIST, Eph. 1.4.that we might be holy and blameleſs before him in love. And it's that that Moſes yerwhile repreſented to ancient Iſrael the type of the new; Deut. 26.18.The Lord (ſaith he) hath ſet thee on high this day (that is, hath raiſed thee above other Nations by his election) that thou might'ſt be to him a peculiar people, and keep his commandments. Whence appears how falſe their calumny is, who accuſe the doctrine of Election, of favouring vice and impenitency. If it were ſo, what could have leſs of reaſon in it, than the Apoſtles diſcourſe, who alledgeth our election, to incite us unto the ſtudious purſuance of holineſs? But it is quite otherwiſe than theſe men pretend. As GOD's election is the ſource of ſanctification and good works; ſo the aſſerting and teaching of it, is an eſtabliſhing and a founding of them. And they that make their boaſt of their being elected of GOD, but mean time lead a licentious and profane life, do mock GOD and men; and ſhall infallibly periſh in this falſe and vain error, if they amend not. For ſince GOD's election is never executed without converting a man, and ſanctifying him; and it is not poſſible on the other hand, that any one ſhould know himſelf elected otherwiſe, than by feeling the real execution of his election; it is evidently raſhneſs, and a palpable error to imagine that one is elected, except he be truly converted unto GOD, and indu'd with piety and charity.
Another quality which the Apoſtle here gives us, is, that we are Saints: For he is not of the opinion of Rome, who calls none Saints, but thoſe whom ſhe hath canonized. Saint Paul acknowledgeth none for believers who are not Saints. Accordingly you know, that in the Creed, the Church, which is the body of all true Chriſtians, and not of the canonized only, is called holy, and the communion of Saints. Indeed, ſince there is not a Chriſtian but hath been baptized into JESUS CHRIST, and receiv'd the holy Ghoſt, according to the Apoſtles ſaying elſewhere, Rom. 8.That if any man have not the Spirit of CHRIST, he is none of his: How can he be a Chriſtian, who is not a Saint? Seeing both Baptiſm and the Spirit of CHRIST do ſanctifie all thoſe to whom they are truly communicated? Now, that this quality of Saints, or holy Ones, doth alſo oblige us to all the vertues that the Apoſtle gives us in charge, in the following Verſes, is as clear as the Sun at noon-day: For what elſe is ſanctity it ſelf, but a piety, and an exquiſite charity, compleat in all its parts, and adorned with every vertue? Beſides, by ſanctification we are dedicated and conſecrated unto GOD, ſo as henceforth we ought not to diſpoſe of our ſelves but for his ſervice, and according to his will; which is no other, but that we live in all purity, honeſty, and vertue. And this is that the LORD ſignifieth, when he ſo often chargeth his people to be holy: You ſhall he holy unto me (ſaith he) for I am holy; Lev. 11.44. & 20.26.and have ſeparated you from other people to be mine.
The third quality the Apoſtle gives us here, is, That we are the Beloved of GOD; that is to ſay, thoſe of all men, whom he moſt loveth, and dearly reſpecteth in his Son JESUS CHRIST. Since then, the love wherewith God honoureth us, does oblige us to love him, and that we cannot fail of this reciprocal love, without herrible ingratitude; it is evident that our being the beloved of GOD, doth neceſſarily require of us, that we put on all theſe vertues, which the Apoſtle is about to give us in charge: Firſt, becauſe it is a neceſſary and infallible effect of the love we bear to GOD, to do what he commands us, and he commands us nothing elſe, Joh. 14.15.but the exerciſing of every vertue. If you love me (ſaith he) keep my commandments. Secondly, becauſe true love transformeth him that loveth, into the image of the thing loved; ſo as GOD being charity, juſtice, and holineſs it ſelf, it is not poſſible if we love him truly, but that we put on all theſe divine Vertues. Thus you ſee, Believers, that the honour we have, to be elected of GOD, Saints and Beloved, doth moſt ſtrictly oblige us to do what the Apoſtle commands us, that is, to embrace all the vertues he is about to repreſent unto us; which he expreſſeth in one word, bidding us, put them on, that is, that we ſeat them in our hearts, and ſhew them in our lives; that we deck our ſouls with their habits, and adorn our manners with their acts. For it's this is ſignified by the word put on, here figuratively uſed, according to the uſual ſtile of Scripture; as we gave you notice, in expounding the precedent Text, where the Apoſtle exhorted us to put off the old Man, and put on the New.
The foremoſt of theſe Vertues which he recommends unto us, are thoſe five which he does expreſly nominate in the preſent Text, mercy, kindneſs, humility, meekneſs and patience. Mercy is a goodneſs and tenderneſs of ſpirit, which cauſeth us to reſent the miſeries of others, and have compaſſion on them, and take part in them, as if we ſuffered them our ſelves. And the Apoſtle, to ſhew us how quick and deep this ſentiment ſhould be in us, would have us to put on, not mercy ſimply, but bowels of mercy, which is a form of ſpeaking taken from the Hebrew language, in which the word Bowels is often uſed, to ſignifie the reſentments of piety, and the tenderneſſes of compaſſion; and this not without reaſon, it being clear, that compaſſion doth affect and hugely move the heart, the principal of our internal parts. It is not enough, that we lodge pity in our faces, and in our looks, externally ſhewing the movings and appearences of it. The miſeries of our neighbours muſt deſcend into our hearts, and reach the depth of our bowels; they muſt affect them with a real grief, that may move them, and ſtir up all that is in our power, to the affording of them ſuccour. For the diſcipline of JESUS CHRIST doth not at all approve of the rigidneſs of the Stoick Philoſophy; which pluck'd up mercy as well as other paſſions out of the bowels of its Wiſe man; as if to reſent trouble, or grief, were a thing unworthy of a vertuous perſon. Let him remedy the miſeries of others (ſaid they;) but let him not feel them. Let him ſuccour the men, but let him not be touched with their paſſion. Firſt, that which they preſuppoſe is falſe; namely, that to ſuffer one's ſelf to be touched with ſentiment of grief, is a defiling, or polluting of vertue. There's nothing unworthy of true vertue, but vice: now grief is not a vice; it is a ſimple ſentiment of nature: and for the being wiſe, it is not needful a man ſhould renounce the ſentiments of nature; it is ſufficient to govern them, and keep them within their bounds, and uſe them with reaſon. Again, this inſenſibility, which they ſuppoſe is a chimera, and a fiction of their own, which cannot take place in the ſoul of man, which GOD hath formed unto ſweetneſs, and tenderneſs, more than any other creature; as is evident by tears, of which none none but man is capable; Laſtly, whereas they would have the wiſe man ſuccour the miſerable, without reſenting their miſery, this is both difficult and dangerous. For it is a taking away one of the ſharpeſt incitements that ſpurs us on to aſſiſt them; it being clear, that nothing moves us more powerfully thereto, than compaſſion. We muſt not (as thoſe people ſaid) remedy other mens miſeries without feeling them, (which is both difficult in our nature, and unprofitable, though it were eaſie) but quite contrary, we muſt feel them, that we may remedy them. So likewiſe there is nothing more cold, and leſs helpful, than theſe inſenſible perſons. For eradicating compaſſion out of our hearts, they put in them obdurateneſs, and inhumanity, which are infinitely more contrary to true Vertue, than grief and emotion.
Renounce we then, Beloved Brethren, this rough and inhumane philoſophy. Let it be no ſhame to us to be tender, and ſenſible of our neighbours miſeries. Let us hold compaſſion, not for an infirmity, but for a vertue, unto which GOD calleth us, both by His commands, and by the examples, as of His Saints, ſo of His Son Himſelf, JESUS CHRIST our LORD. Luke 6.36. 1 Pet. 3.8.Be ye merciful, ſaith He; and one of His Apoſtles exhorteth us, to be full of mutual compaſſion, pityful, courteous. And our St. Paul goes ſo ſar, Rom. 12.15.as he would have us weep with them that weep; and the truth is, our tears, and our reſentments, though we can do nothing elſe, afford yet ſome eaſe to the afflicted. The Saints, of whom we are told in Scripture, have all of them this character of ſweetneſs, and humanity. They were tender, and full of compaſſion towards all afflicted perſons: and to alledge no other examples, you know how the miſeries of men did touch, and pierce the heart of our LORD and Saviour; who wept when He ſaw Lazarus's grave, and of whom it is ſaid, that He is apt to have pity on the ignorant, Heb. 5.2. Heb. 4.15.and them that are out of the way; and again, that He hath compaſſion of our infimities. But beſide the law of GOD, nature it ſelf demandeth theſe reſentments of us. For men being our neighbours, that is, of one and the ſame nature we are; who ſees not, but that it is reaſonable we ſhould be touched with their miſeries? And this the rather, for that it may betide us to fall into the like our ſelves, and one day need that compaſſion and ſuccour they now crave of us?
After the movings of compaſſion, the Apoſtle commandeth of us, the ſuccour and offices of benignity; which is a goodneſs of nature, that takes pleaſure in, and makes it its ſtudy to ſerve, and oblige every one, and incommodate, or diſoblige no body; that readily ſtretcheth out its helping hand to the afflicted, and freely communicateth its goods to the neceſſitous. A thing which GOD commands us every where in His word, willing us there to be communicative; to break our bread to the hungry, and impart of our ſubſtance to thoſe that need. The charge of ſtewards, or diſpencers, which he hath given us, obligeth us thereto; For He hath put into our hands all the wealth we do poſſeſs; to the end we ſhould prudently and charitably diſpence it to our neighbours. And as He promiſeth great benedictions and recompences, as well in this life, as alſo in the next, to thoſe that acquit themſelves faithfully of this duty, and are kind and beneficent; ſo doth He menace all thoſe that ſhall fail to do it, with grievous and eternal puniſhments, and treats them at every turn, as perſons not only cruel, and inhumane, but alſo unequitable, and unjuſt.
Unto mercy, and kindneſs, the Apoſtle willeth that we add humility; the bafis and foundation of all Chriſtian Vertues: the ornament of a believing ſoul, the mother of patience, the nurſe of charity. There is no diſpoſition of ſoul more pleaſing to GOD, or more profitable unto men. I confeſs, the exerciſing of it is difficult unto man, naturally proud, and wilful. But the light of the Goſpel of CHRIST, and the power of His grace, do render that eaſie to us, which is hard of it ſelf. The pride of man, ſure, ſpringeth not but from his ignorance. If he knew himſelf as he ought, he would be humble, and inſtead of glorying in, be aſhamed of himſelf. Why then do not we, who know the vanity of our being, the feebleneſs of our bodies, the malignity of our hearts, the ignorance and folly of our minds, the perverſeneſs of our affections, the uncertainty and miſery of our life, the demerit of our ſins, and the eternal woe whereof they are worthy; I ſay, why do we not clothe our ſelves all over with a ſincere and profound humility? After theſe conſideratons, how can we have any puff of pride? If you tell me; it is true, you were ſuch by nature, but that the grace of JESUS CHRIST hath made you otherwiſe; I anſwer, that herein you have cauſe indeed to acknowledge, and glorifie His bounty; but none to lift up your ſelves. For you have nothing that is good, but you received it of GOD; and if you have received it, why do ye boaſt of it? The more He hath given you, the more ought you to humble your ſelves: as thoſe branches bow moſt, and hang down loweſt, which are moſt laden with fruit. Thus you ſee, that being nothing in your ſelves, and having received of GOD all that you can have, it is juſt that you be humble: not to report here either the command for it, which GOD gives us in a thouſand places, or the graces He promiſeth unto humility, or the pattern of it, which He ſets before us in His Son JESUS CHRIST, or the ruine wherewith He menaceth the haughty.
After humility, the Apoſtle lodgeth two of its daughters in our ſouls, namely, meekneſs, and patience. Meekneſs is properly that which we call gentleneſs; the greateſt grace of our behaviour, and the amiableſt ornament of our life. It receives every one with an open heart, and a pleaſing countenance. It is not eaſily provoked, and as far as it can, takes all things in good part. It is aſſable, and judgeth not with rigour. It reſtrains the ſtirrings of choler, and notwithſtanding the occaſions offered for it, keeps, and maintains it ſelf in a ſweet calm, without becoming angry, eaſily receiving as far as reaſon permitteth, the excuſes of thoſe that have offended it, and being much more readily appeaſed, than irritated. As this vertue is very grateful to others, ſo is it exceedingly profitable, and beneficial to our ſelves. For living with men, that is to ſay, with weak, and wretched creatures; without gentleneſs, that ſweetneth all things, we muſt needs be in a continual irritation, and never have joy, nor repoſe. Patience is the ſiſter of gentleneſs, they do both of them bear vexations things, without exaſperation; only with this difference; that gentleneſs is exerciſed in reference to the fullenneſs, the ſottiſhneſs, and the impertinency of thoſe we converſe with; patience undergoeth other greater evils, as outrages, and affronts, and thoſe very afflictions which are ſent us of GOD, as ſickneſſes, and loſſes, and the like.
But for the better clearing of the nature of theſe two Vertues, the Apoſtle particularly recommends unto us two eminent acts of them, extremely neceſſary for Chriſtians, and of ſingular uſe in our whole life; when he addeth, bearing with one another, and pardoning one another, if one hath a quarrel againſt the other. The firſt of theſe two acts pertaineth as well unto meekneſs, as to patience. For firſt, if there be any defect, either in the humour, or in the perſon, or even in the faith, and piety of our brethren, (provided it be not a capital crime, that tendeth to the overthrow of religion, and ſalvation) we ought not for this, break with them, nor reject, or ſadden them: but bear with them with all ſweetneſs, remembring both the need we have, that the like equity and condeſcendance be uſed towards us in many things, wherein we are no more perfect, than our brethren in the fore-mentioned; and the example of our LORD and Saviour, who according to the Prophet's prediction, M…. 12.20.did not break the bruiſed reed, nor quench the ſmoking flax. Then in the ſecond place, if our neighbours have offended us, either by word, or deed, we muſt not forthwith betake our ſelves unto revenge; as men of the world do… but endeavour to overcome them by ſweetneſs, bearing their wronging us with a Chriſtian and generous reſolution. The other act that the Apoſtle commandeth us, and which likewiſe reſpects thoſe two vertues, is, our pardoning one another, if one hath a quarrel againſt the other. This is yet more than our bearing with one another, which he firſt required of us: For there are people found, that bear with the fullenneſs or the infirmities of their neighbour, yea with his offences, whether it be that they have not the means to avenge themſelves, or that they count it not expedient to do it for the preſent; who mean time, keep and brood upon their reſentments, in the ſecret of their hearts, waiting for an opportunity to ſhew them with advantage. Wherefore the Apoſtle is not content to tell us, that we ſhould bear with one another; he addeth further, that we do pardon one another; that is, efface out of our ſouls all reſentment of an offence received, and eradicate all deſire of revenge, heartily remitting to our neighbours, Mat. 18 35.the fault they have committed againſt us; as our LORD enjoyns us, when he ſaith, that his Father will irremiſſibly puniſh us, if we do not from our hearts forgive every one his Brother. This duty reacheth univerſally to all the faithful, and takes place in all kind of ſubjects; as the Apoſtle ſignifies, when he adds indefinitely, if one, that is, any one of us, hath a quarrel againſt another; whatever the occaſion of the quarrel be, whether injurious ſpeeches given, or actions done, either againſt our ſelves, or any one of ours.
But becauſe S. Paul was not ignorant how difficult this piece of Chriſtian piety is, our fleſh having no paſſion ſtronger, and more uneaſie to be ſubdued, than the reſentment of offences, and the deſire of revenge; to reduce us to this ſweetneſs and divine patience, and to beat down the fierceneſs of our hearts, he propoſeth unto us the example of the LORD JESUS, the Prince of our diſcipline, and Pattern of our life; As CHRIST (ſaith he) hath pardoned you, ſo likewiſe do ye. He does the ſame alſo in the Epiſtle to the Epheſians, Eph. 4.32.where he ſets before us the example of GOD forgiving us all our ſins for his Son's ſake. And what ſtronger reaſon than this, could the Apoſtle alledge? For JESUS CHRIST being our Head, and our elder Brother, unto whoſe image we ought to be conformed, according to the predeſtin…tion of GOD; how ſhall we be his members, his Diſciples, and his living Pourtraits, if we have nothing in us of that great and divine goodneſs he hath ſhewed us? Though he had not exerciſed it, but towards others; yet we ſhould be obliged to an imitation of Him. But it's our ſelves that he hath pardoned, and not others only; ſo that his example doth yet much the more ſtrictly bind us: For the inhumanity of that wretched ſervant in the Parable, who when he himſelf had been gratifi'd by his Maſter, would forgive his fellow nothing, is much more deteſtable, than if his Maſter had ſhew'd ſuch kindneſs only to ſome other man. Nor doth the Lord omit the noting of that circumſtance expreſly to him. Mat. 18.32, 33.Wicked ſervant (ſaith he to him) I quitted thee all that debt; oughteſt not thou alſo to have had pity on thy ſellow ſervant, as I had pity on thee? Judge then what an hell our obdurateneſs will deſerve, if we, having experienced in our own perſons, the wonderful goodneſs of our LORD and Saviour mercifully forgiving us our faults, have hearts ſo refractory and ſo cruel, as to refuſe to forgive our Brethren. He is our Maſter and our GOD, and we are but his ſervants, and his vaſſals; or to ſay better, we were his enemies, his fugitives, and his rebels. And notwithſtanding all this, he forbore not to receive us to grace. Our faults were infinite for number, and extreamly hainous and criminal, as which being committed againſt GOD, deſerv'd eternal puniſhment: yet this hindred him not from pardoning them all. Think, if now our pride be not altogether intollerable, who being neither Gods, nor Kings, nor Rulers, but poor worms of the earth, and brands pluckt out of Hell, by the ſole clemency of our GOD, have yet the ſtoutneſs to deny, not our vaſſals, or our ſervants, but our neighbours, our Brethren, the domeſticks and children of our common Maſter, the pardon, not of many faults, but of one or two only? not of ſuch as are grievous, but of ſlight ones? not of capital ones, but ſuch as are remiſſible? yea ſometimes rather pretended, than real? Add hereto, in fine, that as for the LORD JESUS, no one pray'd him to forgive us; there was nothing but his own goodneſs alone, that induc'd him to do us this grace. Whereas both He, and his Father, and his Spirit, do exhort us and command us, to forgive our Brethren; and this too, with promiſe, to render us for ever happy, if we do it; and threatning to condemn us to eternal fire, if we fail of it. Thus you ſee, how proper this example of our LORD is, for the Apoſtle's purpoſe and deſign.
But obſerve yet, in paſſing, that the compariſon he makes between our duty in this behalf, and the grace of JESUS CHRIST towards us, doth evidently infer, that the pardon of our ſins, which the LORD gives us, is pure and ſimple, and without reſervation of thoſe temporal puniſhments and ſatisfactions, which they of Rome pretend he doth exact of them, after he hath remitted them their faults. For as to us, it's clear, that as often as our Brother repents of having offended us, we ought to forgive him, according to the command of CHRIST; and he would be a mocker, and impious, who would not remit him his fault, but on condition that he were for ſome while puniſh'd for it in a fire. Since then the Apoſtle willeth, that we forgive our Brethren, as JESUS CHRIST forgiveth us, who ſeeth not, that this unheard of rigour, hath much leſs place in the grace we receive from our LORD, than in that we do our Brethren, by forgiving them, when they have offended us.
This my beloved Brethren, is, what we had to ſay to you for expoſition of this Exhortation of the Apoſtle's. Would to GOD the practiſe of it were as common among us, as the underſtanding of it is eaſie, and the juſtneſs of it evident! But we know well, what he requireth of us, and are not ignorant, that it is our Maſters will, neither can we deny but that it is moſt reaſonable; and yet we do it not. He commands us mercy, and kindneſs; and nothing is more rare among us. They are as little to be ſeen here, as in the ſocieties of the World. We have for the moſt part, little or no reſentment, of the miſeries of our neighbours: For if we were touched with a true compaſſion for them, we ſhould viſit them in their fickneſſes, we ſhould ſuccour them in their neceſſities, we ſhould aſſwage their griefs; at leaſt our tears would declare the part we take in their troubles; whereas we do, wellnigh all of us, the contrary. We ſhun meeting the afilicted, as if miſery were a contagious malady; and to colour our hard-heartedneſs, we feign, that they are wicked, and have verily deſerv'd the evil, that they ſuffer. We inſult over their unhappineſs, ſo far are we from alleviating it; and inſtead of oyl, and balm, we pour vinegar into their wounds; not conſidering, that by adding calumny to rigour, we do not juſtifie, but redouble our cruelty: For though it were ſo, that the afflicted had been worſe, than you repreſent him; doth it follow, that you ought not to have pity on him? Do you owe compaſſion to none but the innocent? Good LORD! what would become of us, if GOD and men ſhould ſo deal with us? For who of us is not culpable? You that reproach the poor afflicted, unſeaſonably with their faults, in conſcience, are you pure, and without reproach before God? If you look narrowly into it, you will ſee, that if you be not miſerable 'tis not for that you have not deſerved it, as well as any other, but for that GOD ſpares you, or reſerves you, perhaps, for ſome harſher chaſtiſement. But it is uncertain too, whether the perſon, whom you treat ſo ill, be afflicted for the faults you accuſe him of, or no: For ſeeing the impenetrable depth of the judgments of GOD, no man can know of a truth, how the caſe is; and in the uncertainty we are, it is beſt to carry our ſelves wiſely towards the man, and to judge moderately of his affliction. After all, the LORD hath not made you Inquiſitor, or Judge, of your Brethren, that you ſhould pity none, but thoſe whoſe innocency you ſhould juſtifie. He reſerves the examen of them to himſelf, and the authority to make it. For your part, who are an infirm man as others be, he gives you order only to conſider, whether your neighbours, and eſpecially your brethren, be afflicted; and if they be, to have pity on them; to ſeel their evils as ſenſibly as they themſelves; and after this firſt dr…ling by compaſſion, to follow the curing of their miſeries with a gentle hand, liberally imparting to them your alms, if they be neceſſitous, your inſtructions, if they be ignorant, your credit and aſſiſtances, if they be oppreſſed, and in ſine, your ſuccour, if they need it.
But as we have little or no reſentment of the affairs of others; ſo have we too much for our own: Our private intereſt ſwalloweth up all the thoughts and affections we have. We are ſollicitous for none but our ſelves, and thoſe hearts of ours, which ſee our Brethren pine away, and languiſh, and dye, without ſheeding ſo much as one tear, cannot endure the leaſt prick in our own skin, without perturbation, and being pierced through with grief. This delicateneſs makes us unable to bear any thing. The heavineſs, the ſimplicity, the leaſt defect we ſee in our people about us, or in our friends, doth offend us. And though we have more need than any, of the equity, and indulgence of others, yet we can bear nothing from them, but imitating in this part of our lives, the furious and extravagant rigours of Rome in her Councils, do excommunicate and anathematize indifferently, all that croſſeth us. And as for the offences that are done us, we make them ſo hainous, that if we were believ'd, they would all be taken for treaſons, which cannot be pardon'd without injuſtice, and notable prejudice to all humane ſociety. Hence come thoſe hatreds and quarrels, wherewith all is full among us, and which are kept on foot, and perpetuated to the reproach of the Goſpel, and ſcandal of the world, between great and ſmall, yea, the more the ſorrow, between neighbours and neareſt alliances, not ſo much as Brethren and Siſters exempted; neither the communion of grace, nor of nature, being ſufficient to reduce our refractory and untr…ctable ſtoutneſs to reaſon. Now, though this be horrible, yet need it not be wondred at: For the cauſe of it is very evident, even pride, which hath taken up the place of that humility which the Apoſtle commandeth us. 'Tis this arrogancy, and that haughty opinion, which every one hath of himſelf, that renders us ſo cruel and unnatural, inſenſible of the miſeries of the afflicted, and implacable towards thoſe that have offended us. This is the poyſon that kills all ſweetneſs and gentleneſs, all tenderneſs and humanity in us, and draws out of our bowels all the ſentiments of the charity of JESUS CHRIST. Reſtore humility, and you will ſoon recover all thoſe divine Vertues.
But, dear Brethren, enough of complaints; eſpecially on ſo good a day, in which we have communicatted at the LORD's own Table; I would now much rather praiſe your vertues and graces, than reprehend your faults and vices, I ſhall therefore leave the charge of examining them to each one of your ſelves, to be performed by you apart, under the eyes of GOD, and in the ſecret of your own conſciences; and will, for a concluſion, content my ſelf with exhorting and conjuring you to obey henceforth this command of the Apoſtle, and to put on (as he enjoyns) bowels of mercy, kindneſs, humility, gentleneſs, and patience, bearing with one another, and pardoning one another, if one hath a quarrel againſt the other, as CHRIST hath pardoned you. This is required of you, by that ſacred Bread and Wine, which you all have taken together this Morning, at the Table of JESUS CHRIST, and are the ſymbol of your union, and the badge of your concord. Hath not that myſtical Cup indeed ſweetned your hearts? Hath it not mitigated your gall and bitterneſs? and mollified your ſtoutneſs? and expel'd out of your minds, all thoughts contrary to charity? This again, that holy and glorious LORD calls for of you, who hath to day been communicated to you. Chriſtian, ſaith he, I have ſhewed thee mercy, that thou might'ſt ſo do to others; I have had pity upon thee, that thou might'ſt have compaſſion upon them; I have given thee my fleſh, and blood, that thou might'ſt impart of thy good things to my poor members, who need them; I have dy'd for thee, that thou might'ſt live for them; and have ſatisfied thee with the bread of Heaven, that thou might'ſt diſtribute unto them, that of the earth; I have pardoned thee thy crimes, and drowned them all in my blood, that thou might'ſt chearfully forgive them the offences they have done thee. Thus it is, my Brethren, that the LORD beſpeaks us.
The name of Chriſtians, which we bear, and the quality of elect of GOD, Saints and Beloved, which is inſeparably annext thereto, doth alſo oblige us to the ſame devoirs. For with what face can we ſay, that we are elected of GOD, if we ſtill abide in the commerce of the World, and its vices? Or his Saints, if we have no mark of his ſanctity? Or his Beloved, if we deſpiſe his commandments? In fine, the intereſt of our own welfare and ſalvation, demandeth too the ſame thing of us: For what is there more miſerable, than cruel, haughty, hard-hearted, and implacable ſouls? whom their own vices do torment night and day for the preſent; and the fire of Hell will torment eternally in the world to come? And on the contrary, what is more graceful or more happy, than a Church, in which do reign pity and benignity, humility, meekneſs and patience? And theſe holy vertues bind all the faithful together. It's there, that the LORD hath commanded life, and the bleſſing for ever, Pſal. 133.3.as the Pſalmiſt ſings: It's there he pours forth the graces and conſolations of his Spirit during this world, and will in the next, diſtribute the crowns of his Glory, and of his Immortality. Amen.