lusting flesh! Can this be grateful, or not be a dismaying, be free, but their own. The proof of an honest and equal frightful thing? And whereas a right scheme of Gospel mind herein is, when we judge this to be evil, not being doctrine is the thing pretended to be striven for, I beseech hurt by it; or abhor to hurt others in this kind, when we you consider: The more entirely, and the more deeply, the have power to do it. Upon which account that passage is true scheme of Gospel doctrine is inlaid in a man's soul, memorable of the emperor Maximilian II. to a certain the more certainly it must form it into all meekness, hu- prelate, that there was no sin, no tyranny, more grievous mility, gentleness, love, kindness, and benignity towards than to affect dominion over men's consciences; and that fellow-Christians of whatsoever denomination; not con- they who do so, go about to invade the tower of heaven. fined, not limited (as that of the Pharisees) unto their own A considerable saying from so great a prince, that lived party; but diffusing and spreading itself to all that bear and died in the Roman communion. What shall be thought the character and cognizance of Christ. The Spirit of our of any such protestants, that without any colour or shadow Lord Jesus Christ is a Spirit of greater amplitude; ex- of a ground, besides differing from them in some very distends and diffuses itself through the whole body of Christ. putable and unimportant opinions, shall presume to judge Nor can any man more effectually disgrace his own of other men's consciences, (and consequently of their cause, or make sure to worst himself in it, than by defend-states God-ward,) which such a one as he thought it so ing it wrathfully. For admit that he err whom I oppose, presumptuous wickedness to attempt to overrule or a thousand to one but that my wrath is worse than his govern? error, probably a thousand times worse. I go about therefore to take away a mote from his eye, having a beam in my own; or am more concerned for a misplaced hair upon his head, than I am for a fiery ulcer in my own breast. We are not, 'tis true, to be stoical to condemn the natural passion of anger, as such, for sinful. But if it exceeds its cause, and sets not with the sun, it becomes strange, unhallowed fire. But again in the 11. When we over-magnify our own understandings, and assume too much to ourselves. That is, do expect that our minds be taken for standards to all minds; as if we, of all mankind, were exempt from error, or the possibility of being mistaken. A certain sort of pilavría or avðádeia, an access of love and admiration of ourselves, or overpleasedness with ourselves, too much self-complacency, is the true (though very deep and most hidden) root of our common mischief in such cases. We wrap up ourselves within ourselves, and then we are all the world. Do only compare ourselves with ourselves, never letting it enter into our minds, that others have their sentiments too, perhaps wiser than ours; but abound in our own sense; and while (as the apostle in that case says) we are not wise, and perhaps are the only persons that think ourselves so, we yet take upon us, as if we were fit to dictate to the world, to all Christians and to all mankind; or as if we only were the men, and wisdom must die with us. 10th place, There is still a further appearance of great carnality in such cases, when any do adventure to judge of the consciences and states of them whom they oppose, or from whom they differ: when they ascend the tribunal, usurp the throne, pass sentence upon them, as men of no conscience, or of no sincerity, or uprightness of heart with God. As if theirs were to be the universal conscience, the measure of all consciences; and he that cannot be governed by their conscience, must have none at all: or he be stark blind towards truth, towards God, and towards himself, that sees not every thing they see, or fancy themselves to see. This is a most high usurpation upon Divine prerogative; and how can any insensibly slide into such an evil as this, in the face of so plain and so awful a text of Scripture, that so severely animadverts upon it? that 14th to the Romans, and sundry verses of it. With what reverence and dread should it strike a man's soul in such a case! When we have the rights of the Redeemer asserted in those whom he hath bought with his blood. And are told that for this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living, ver. 9. And it's thereupon further said to us, Who art thou that judgest another's servant, as ver. 10. Why dost thou judge thy brother, or set at nought thy brother? We must all stand before the judgment seat of Christ. We are all of us his, he both died, and revived, and rose again, that he might be Lord of all, as Acts x. 36. And here of dead and living, i. e. that he might be owner of all, which is the first notion of Dominus or Lord, and in both worlds, the visible and the invisible; that into which many are dead, and deceased from hence, and so to us become invisible; and many that, yet surviving, are still visible to us. So ample is his dominion! And because the jus imperii, the right of government, of which judgment is the last, conclusive act, hath for its foundation the jus dominii; 'tis therefore asserted to him as the coronis and complement, the very summity of his acquired rights, that he is to finish all things by the last judgment, which must pass upon both the already dead and the yet living. Thus is the ground of the expostulation laid. Who art thou who presumest to justle him out of this his supreme and most sacred right? Perhaps the matter disputed about may be doubtful, but there is no doubt concerning this incommunicable authority of our Lord Christ, or concerning his law against such judging, Matt. vii. 1. And to run into certain sin, in a furious chasing of uncertain error! what consideration, what tenderness of offending, of affronting him, and of hazarding our own souls, is there in all this? To judge other men's consciences, is of so near affinity with governing them, that they that can allow themselves to do the former, want only power, not will or inclination, to offer at the other too. Which puts the matter out of doubt, that when men of this temper complain of such usurpation, 'tis not that they think it an offence in itself, but against them only; and that no consciences ought to This is a sort of evil, than which there is none more common and none less observed; none wherewith the guilty are so little apt to charge themselves, or admit conviction of it. For, I pray, do but consider; all the several differing parties amongst us do with one voice pretend to be for peace; but how, and upon what terms? Why, that all the rest are presently to be of their mind; and that is all the peace that most are for. For where (scarce any where) is the man to be found, or how great a rarity is he, that entertains the thought, "That there may, for aught I know, be much to be redressed and corrected in my apprehensions of things, to make me capable of falling in with that truth which ought to be common to all." There is an expectation with many, of a good time and state of things, before this world end, when all shall be of one mind and judgment; but the most think it must be by all men's becoming of their mind and judgment. And of this selfconceit it is usually a harder thing to fasten conviction upon men, than of most other evils. We have more hope in speaking against drunkenness, murder, or any the grossest kind of wickedness; for there the conscience of the guilty falls in, and takes part with the reprover. But we can more easily, and more frequently do, (though not frequently enough,) observe the faults of the inferior faculties of our external actions, than of the faculty itself which we should observe. Our mind, which is naturally like our eye, is, in this, too like, i. e. that it can see every thing but itself. It doth not, by using it, preserve its peculiar, self-reflecting power; is blind towards itself, beyond what naturally belongs to it. An object may be too near our bodily eye to be seen. Our mind is herein too bodily, too much carnalized, sunk too deep into flesh. It is the next thing to itself; and here, not by its primitive nature, (by which as an intellectual sun it could revert its beams, and turn them inward upon itself,) but by depravation, it for the most part sees nothing; or does worse, thinks itself to see what is not to be seen, certain imaginary excellencies, which make the man his own idol; an object of a sort of adoration to himself; and of scorn and derision (most probably) to every one else. In this case every man is, however, most commonly innocent in his own eyes, or still thinks he is in the right; amidst the so vast a variety of apprehensions and sentiments no one suspects himself to be in the wrong. All are for the truth, and they are all for peace and union. By which some indeed, more gently, mean, they hope all will quit their former mistaken opinions and ways (as in great kindness to themselves they take for granted all men's are but their own) and come wholly over to them. Others, that have not breasts capable of even so much charity as this, not only are as much lovers and admirers of themselves, but so vehement haters of all that presume to differ from them, that they think them not fit to live in the world that durst adventure to do so. The meaning therefore of their being for peace, is, that they would have all destroyed that are not of their minds; and then (as the Roman historian speaks) Quando solitudinem fecere appellant pacem; when they have made a desolation, so that they themselves are left alone in the world, that they will call peace. But you will say, What is to be done? or what would I persuade in this case of differing apprehensions and ways still remaining among Christians? I answer, Not presently to unbelieve all that ever a man hath believed before; or to abandon on the sudden his former sentiments, or to find fault with himself for having thought them right. For 'tis a contradiction to be of any opinion, and not then to think it right. Nor, therefore, is it scepticism, by any means, that I would advise to; as if there were nothing to be thought certain, but this; that whereas the greatest and most necessary things in religion are most plain, that is, either most plain in themselves, or most expressly revealed in the word of God. Here let us be steadfast ourselves, without being severe towards other men. Other things, that are more matter of doubt and dispute, by how much the less plain they are, we should count so much the less necessary. In reference therefore to these less momentous things, about which there is with us most of jangling, there ought always to be great modesty, and distrust of our own understandings, and a continued readiness to receive information, with constant looking up to the Father of lights for further illumination, and a resolution, wherein we, with others, have attained, to walk by the same rule, minding the same (agreed) things, hoping God will reveal his mind to the otherwise minded in his own time, as the apostle in Phil. iii. 16, 17. But to hasten to a close, I further add in the Last place, Such carnality greatly shows itself in an affectation and desire of having such disputes still kept afoot, and the contests continued without either limit or rational desig.. This shows a deep tincture, and is a plain indication of a mind, to a very great degree, carnalized, when a mighty pleasure is taken to see the saw drawn, and the ball kept up. And if the question be asked, Pray how long? So little of reasonable answer can be given, that it might as well be said in plain terms, Till all words be spent, till speech or language fail, till Elias come, or doomsday come. So that if there were never so much reason to commend the having said somewhat in defence of this or that disputed point, we might yet say, as Seneca did of Cicero's so much over praising his own consulship, "I blame hun not for praising it without cause, but for doing it without end;" or that he could never give over, or tell when he had said enough. Upon the same terms upon which it is now so much desired such disputes should be continued, when what is truly enough is already said, they might as well wish they always should. Which signifies, that when we say, we would have men contend for truth, we wish it not so much for truth's sake, as for the contention's sake. By all means, say they, strive for the truth: not that they care so much for the truth as for the strife. For in some circumstances there is not an end in view, that is rationally to be designed or served by it, on this side the end of all things. Nor consequently any good principle that is to be exercised or gratified thereby. What is needful to be said in the matters already referred to, for the informing and satisfying of tractable minds sincerely willing to understand the truth, lies within a little compass. And when, in controversy, that is once said, which truly belongs to the very point in question, the rest is commonly trifling and reflection, or the perplexing of the matter more, and darkening the counsel by words without knowledge. If love to truth be alleged for the principle that prompts men to covet so continual altercations about it, I would say this shows more want of love to it. For hereby they are diverted from that which ren ders it most of all amiable, and for which it ought chiefly to be loved. As it is the truth according to godliness, and by which we are to be sanctified, and begotten more and more (as of an immortal seed) into the Divine likeness. Experience shows how little disputes better men's spirits. If we love divine truth, why do we not feed and live upon it, and enjoy its pleasant relishes? but relish gravel more, or chaff and bran? For thither the agitation of continued controversies about it doth soon sift it, the grain of flour (the kidney of the wheat) being passed away, and gone from us. Can none remember when the disputative humour had even eaten out the power and spirit of practical religion and godliness? Thither things are again tending if, either by severity or mercy, (one may say rather than not otherwise, by merciful severity,) God do not prevent and repress that tendency. As yet I fear the humour is violent, when the fervour of men's spirits is such, as to carry them over all Scripture directions, and animadversions, that they signify nothing with them; only make it their business each one to animate the more vogued chair pions of their own party into the highest ferments, an cry, Dispute, dispute, write, write, preach, preach one against another; let not the business go over so, do not keep silence. Thus are many, as the apostle speaks, puffed up for one against another, 1 Cor. iv. 6. And what, has such a text of Scripture as that no edge, no point, by which to lance, to pierce such a tumour? No; when the humour is once up, and has enwrapt men's hearts; is settled there, and hath obdured them to a brawny hardness; such texts of Scripture, though so mighty pat and apposite, are esteemed by them but as leviathan esteems spears and swords, like straw and rotten wood, they do not enter into men's hearts. A strange kind of obduration! And how supposable is it, that they who are so puffed up for others, may also, through the known corruption of nature even in the best, do herein not a little to the puffing up of them too. The apostle's concluding of this chapter with those cautions, Let us not be desirous of vain-glory, provoking one another, envying one another, immediately upon his renewing of the precept (ver. 25.) of walking in the Spirit, and immediately before those words, (chap. vi. 1.) If a man be overtaken with a fault, ye which are spiritual restore such a one in the spirit of meekness, shows how he understood the case to be with these Galatian Christians, that as to doctrinals were yet sound and unfallen: that there was yet such carnality working in their continued contests, (though for the truth,) such pride, such affectation of vain-glory, such wrathfulness, as showed it was not mere love to truth that kept up the contest, but some such worse principles. Nothing is plainer than that principles and ends measure one another. And when that is done, or coveted to be done, that serves no good end; or is so done, as not to serve, but destroy or hinder, any end that is truly good; the principle must be very bad that moves the wheel. Disorderly eccentric motions bewray their principle and end together. When the carriage and conduct of an affair, that carries with it the appearance of serving the truth, is impetuous, eager, precipitant; when there is no good end in view of the present so modified endeavour; when enough is agreed already to serve the most important ends, unity among brethren, the salvation of souls, and yet things are further insisted on, unnecessary to either, yea, prejudicial to both, and upon which the weight and stress of either of these cannot be laid without sin; it too plainly appears vain-glory to oneself, or the slurring of a (designed) adversary is the end; and then the principle is proportionable. Yet, even in the light, and when matters are thus open and in view, oppositions are pushed on, and men's spirits rise to that pitch, as to bear down whatever is proposed, only with design to make their career a little slower; yea, and they are apt, rather than hearken, to put opprobrious names and characters upon them that are not altogether so furious as themselves. Nor have they themselves the patience to consider consequences, and whither these things tend; i. e. that God is provoked, that the souls of men are endangered, greatly endangered. I have found in my own conversation, that some, even in distress, in agonies, have said, "Lord, be merciful to us, I know not which way to go; one preaches and part from part! Though with him real commotion and disturbance can have no place, intellectual resentment is infinitely greater and deeper than we can either feel or conceive. one thing, another preaches the quite contrary." I know they mistake; we do generally in substance preach the same Gospel. Thanks be to God, his Gospel is not confined to a few men, or to this or that party of men. But, in the mean time, it is a thing of very ill consequence to But where this angry, tumefied, proud flesh is the golay stumbling-blocks before the blind, bars and obstructions verning thing, none of these tremendous consequences or in the way of the weak and the lame, whereby they may be considerations, while it is so, take any place. The litigious turned out of the way, who should rather be strengthened. quarrelsome genius will throw off all, will find no leisure It is not considered, that where the danger is less of an or room for a calm thought: but though the course in utter ruin to the souls of men, there is, however, occa- which we are engaged should be ready to set on fire the sioned a great languor and enfeeblement. They should whole course of nature, will be still for casting abroad be considered and treated, not only as being weak, but lest firebrands, and arrows, and death; and make us think this they should be made so. When they are diverted from the fine sport! If indeed there were room for any cooler proper means of improvement and growth, and their minds thoughts, one would think such as these should not lie reare alienated from those means, being otherwise engaged, mote. How little any of us know, or are capable of knowan ill habit is contracted; and when the distemper hath ing, in this our present state! that they that think they seized some, it spreads, and soon infects more. Nutriment know most, or are most conceited of their own knowledge, is dispensed from the head through the body, by the co- know nothing as they ought to know; that they that are operation of the several parts, as those texts, Eph. iv. 16. most apt to contend, do most of all fight in the dark; that Col. ii. 19. do with great emphasis and elegancy speak. it is too possible there may be much knowledge without Understand it so, that how far soever there is or ought to love; how little such knowledge is worth! that it profits be actual communion, every limb and joint contributes nothing; that it hurts, puffs up, when love edifies; that the something to the strength and vigour of the rest. So is devils know more than any of us, while their want of love, nourishment ministered and spreads itself in the body to or their hellish malignity, makes them devils; that as by its edifying itself in love: which love if it fail, a univer- pride comes contention, so humility would contribute more sal languor cannot but ensue, the free circulation of vital to peace, (and to the discerning of truth too,) than the most spirits being obstructed and stopped. And those that are fervent disceptation; that there is no hope of proselyting the most sensible, if they be not so much otherwise damnified, world to my opinion or way; that if I cannot be quiet till cannot, when they observe it, but be grieved, and take it I have made such and such of my mind, I shall still be unbitterly to heart, when the tokens appear to their view of quiet if others are not of it, i. e. always; that if some one's a general decay. The living members of any body are judgment must be a standard to the world, there are thoupained, when the body is wasted and rent; dead or stupi-sands fitter for it than mine; that they that in their angry ned and benumbed members feel it not, are unapprehensive. But above all, it ought to be considered, (and how little is it!) that the Holy Spirit is grieved, and doth (as we But to close all, I pray let us consider, we are, promay fear it will more) sensibly retire: the Gospel in which fessedly, going to heaven, that region of light, and life, and it is wont to breathe is trifled with; the glorious Gospel, purity, and love. It well, indeed, becomes them that are the Gospel of the grace of God, (can men find nothing else upon the way thither, modestly to inquire after truth. to play with,) by which that blessed Spirit hath begotten Humble, serious, diligent endeavours to increase in Divine many a soul to God, and nourished them unto life eternal. knowledge, are very suitable to our present state of darkThat precious thing designed for so great and sacred pur- ness and imperfection. The product of such inquiries we poses, (as pampered wanton children do with their food,) shall carry to heaven with us, with whatsoever is most akin they dally with, or quarrel about it, or squander and thereto (besides their usefulness in the way thither.) We throw it away. How can this but offend? The self-pro- | shall carry truth and the knowledge of God to heaven cured distempers which did precede, and those that ensue, with us; we shall carry purity thither, devotedness of soul increase the offence. When 'tis said, Eph. iv. 30. Grieve to God and our Redeemer, Divine love and joy, if we not the Holy Spirit of God-and presently subjoined, ver. have their beginnings here, with whatsoever else of real 31. Let all bitterness, and wrath, and anger, and clamour, permanent excellency, that hath a settled, fixed seat and and evil-speaking, be put away. Is it not left to us to col- place in our souls now; and shall there have them in perlect, that these things do more peculiarly grieve the Spi-fection. But do we think we shall carry strife to heaven? rit; that Spirit of grace, of all love, goodness, sweetness, Shall we carry anger to heaven? envyings, heart-burnand benignity? There is but one body, and one Spirit, a spi- ings, animosities, enmities, hatred of our brethren and felrit that spreads vital influence in the body. What can you low-Christians, shall we carry these to heaven with us? think of that Spirit that feels every where? that is in the Let us labour to divest ourselves, and strike off from our body a universal sentient? How can that Spirit but be spirits every thing that shall not go with us to heaven, or grieved? Passion it is not capable of, but just and sedate is equally unsuitable to our end and way, that there may displicency, that matters should be so. How should any be nothing to obstruct and hinder our abundant entrance of us like it to have our living body torn limb from limb, | at length into the everlasting kingdom. contests think to shame their adversary, do commonly most of all shame themselves. A SERMON CONCERNING UNION AMONG A DISCOURSE ANSWERING THE FOLLOWING QUESTION, "WHAT MAY MOST HOPEFULLY BE ATTEMPTED TO ALLAY ANIMOSITIES AMONG PROTESTANTS, THAT OUR DIVISIONS MAY NOT BE OUR RUIN?" COLOSS. II. 2. THAT THEIR HEARTS MIGHT BE COMFORTED, BEING KNIT TOGETHER IN LOVE, AND UNTO ALL RICHES OF THE FULL ASSURANCE OF UNDERSTANDING, TO THE ACKNOWLEDGMENT OF THE MYSTERY OF GOD, AND OF THE FATHER, AND OF CHRIST. THIS question is propounded to me; "What may most | purity of the Christian religion, and very much to disturb hopefully be attempted to allay animosities among prot- the peace of the Christian church. A sort they were of estants, that our divisions may not be our ruin ?" I must partly judaizing, partly paganizing Christians, the discihere, in the first place, tell you how I understand this ques-ples, as they are reputed, of Simon Magus, who joined tion. 1. As to the end, the preventing our ruin; I take with the name Christian the rites and ceremonies of the the meaning chiefly to be, not the ruin of our estates, trade, Jews, with the impurities (even in worship) of the Genhouses, families; not our ruin, in these respects, who are tiles, denying the more principal doctrines, and hating the Christians, but our ruin as we are Christians, i. e. the ruin holy design of Christianity itself, while they seemed to of our Christianity itself, or of the truly Christian interest have assumed, or to retain, the name, as it were on puramong us. 2. As for the means inquired after, I under-pose the more effectually to wound and injure the Chrisstand not the question to intend, what is to be done or at-tian cause and interest. Men of high pretence to knowtempted by laws, and public constitutions, as if our busi-ledge, (whence they had the title of gnostics,) filched partly ness were to teach our absent rulers, or prescribe to them from the Jewish cabbalism, partly from the Pythagorean. what they should do, to whom we have no present call, or By which pretence they insinuated the more plausibly opportunity, to apply ourselves. Nor again can it be thought our business, to discuss the several questions that are controverted among us, and show, in each, what is the truth and right, wherewith every man's conscience ought to be satisfied, and in which we should all meet and unite: as if we had the vanity to think of performing, by an hour's discourse, what the voluminous writings of some ages have not performed. Much less are we to attempt the persuading of any to go against an already formed judgment in these points of difference, for the sake of union; and to seek the peace of the church, by breaking their peace with God and their own consciences. with such as affected the knowledge of more hidden mysteries. Whereto the apostle seems to have reference, where he adds immediately after the text, that in Christ were hid all the treasures of wisdom and knowledge, ver. 3. And says, he did purposely add it, lest any man should beguile them with enticing words; intimating, there was no need to follow those vain pretenders, out of an affectation of sublimer knowledge, and forsake Christ in whom all the treasures of wisdom and knowledge were hid. Of the progress and genius of this sect, not only some of the fathers of the church give an account, but even a noted philosopher among the heathens, who writes proBut I take the question only to intend, what serious fessedly against them, (though not a word against ChrisChristians may, and ought, to endeavour, in their private tians as such,) both making it his business to refute their capacities, and agreeably with their own principles, to- absurd doctrines, (that the world was in its nature evil, wards the proposed end. And so I conceive the words and not made by God, but by some evil angel, &c.) and reread to you, contain the materials of a direct and full an-presenting them as men of most immoral principles and swer to the question. Which I reckon will appear,-by practices; worse, both in respect of their notions and opening the case the apostle's words have reference to; morals, than Epicurus himself. It appears this sort of that will be found a case like our own; and-by opening men did, in the apostles' days, not only set themselves, the words, whereby their suitableness to that case will be with great art and industry, to pervert as many professors seen, and consequently to our case also. of Christianity as they could, but found means (as they might by their compliances with the Jews, who were then much spread, and numerously seated in sundry principal cities under the Roman power, and who were every where the bitterest enemies to Christianity) to raise persecution against them they could not pervert, which some passiges 1. The case which these words have reference to (as indeed the general aspect of the epistle, and in great part of the other apostolical letters, looks much the same way) was in short this: That a numerous sect was already sprung up, that began (so early) to corrupt the simplicity and a Clemens Alexandr., Irenæus, Epiphanius, &c. b Plotinus Ennead 2 L 9. seem to intimate in the epistle to the Galatians, (who, as that whole epistle shows, were much leavened by this sect, insomuch that the apostle is put to travail as in birth again to have Christ formed in them, and to reduce them back to sincere Christianity,) viz. that some leaders of this sect so set the people's minds even against the apostle himself, that he began to be reputed by them as an enemy, (chap. iv. 16.) and was persecuted under that notion, because he would not comply with them in the matter of circumcision, (urged as an engagement to the whole law of Moses,) chap. v. 11. If I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. And that they were as mischievous as they could be, to fellow-Christians, on the same account, biting and devouring them that received not their corrupting additions to Christianity, as the circumstances of the text show, How like a case this is to ours, with our popish enemies, I need not tell you. And now in this case; when the faith of many was overthrown, so much hurt was already done, and the danger of greater was so manifest, partly by the most insinuating methods of seduction, partly by the terror of persecution, the great care was to secure the uncorrupted residue, and preserve unextinct the true Christian interest. ver. 15. The urgency of this case puts the solicitous, concerned spirit of this great apostle into an inexpressible agony, as his words do intimate: I would you knew what conflict I have, and not for these Colossians only, but for them of Laodicea, (which was not very remote from Colosse,) and for as many as have not seen my face in the flesh: for it was a common case, and upon him lay the care of all the churches. So that hence his musing, meditative mind, | could not but be revolving many thoughts, and casting about for expedients, how the threatening danger might | be obviated and averted. And these in the text, which he fastens upon, and wherein his thoughts centre, how apt and proper they were to that case (and consequently to ours which so little differs) will be seen, 2. By our opening and viewing the import of the text itself: Wherein he, 1. Proposes to himself the end which he apprehended was most desirable, and above all things to be coveted for them; That their hearts might be comforted. A word of much larger signification than in vulgar acceptation it is understood to be. Пapaxaléw signifies (with profane as well as the sacred writers) not only to administer consolation to a grieved mind, but to exhort, quicken, excite, and animate, to plead and strive with dull and stupid, wavering and unresolved, minds. It was thought indeed comprehensive enough to express all the operations of the Divine Spirit upon the souls of men, when not only the Christian church, but the world, yet to be Christianized, was to be the subject of them, as we see, John xvi. 8. In respect whereof that Holy Spirit hath its name of office, the paraclete, from this word. And it being the passive that is here used, it signifies not only the endeavours themselves, which are used to the purpose here intended, but | the effect of them wherein they all terminate, a lively, vigorous, confirmed state and habit of soul: and that not indefinite, but determined to one thing, the Christian faith and profession, which the apostle's drift and scope plainly show. 'Tis not to be thought, he so earnestly coveted and strove, that they might be jocund, cheerful, abounding with joy and courage, in any course, right or wrong; but that they might be encouraged, established, confirmed in their Christianity. And if the word he here uses were large enough to signify (as was noted above) all that was necessary to make men Christians, it may as well, all that is necessary to continue them such. In short, the end which the apostle aims at, the rapakλnois intended to these Christians, was their establishment and confirmed state in their Christianity, as the effect of all apostolical or ministerial exhortations, persuasions, encouragements, or any whatsoever endeavours; made efficacious to that purpose by the powerful influence and operation of the Holy Ghost. And that it was no lower thing than this, we have sufficient evidence, by comparing the close of the foregoing chapter with the beginning of this. Where we find, chap. i. 28. the avowed design of his preaching, warning, and teaching in all wisdom, was that he might present every man perfect in Christ Jesus. That whereas there were various arts and endeavours used, to adulterate the Christian religion, and pervert men from the simplicity of it, he might lose none, but to his very uttermost keep all in a possibility of being presented perfect in Christ Jesus at last, i. e. that they might be all entire, complete, and persevering Christians to the end. And for this he adds, ver. 29. he did labour, striving according to his working, which wrought in him mightily. All his labour, and the strivings of his soul, acted by Divine power, and by a Spirit greater than his own, did aim at this end. And now hereupon he intimates how fervid these his strivings were, chap. ii. 1. I would you did but know (what it is not for me to say) Mikov dyva, what an agony I endure! how great this my conflict is for you, and for them at Laodicea, and for as many as have not seen my face in the flesh! And for what? That their hearts might be comforted, (as we read,) meaning manifestly the same thing he had expressed before; that notwithstanding all endeavours of others to the contrary, they might be complete and confirmed Christians to the last. 2. We have next to consider in the text the means or what expedients the apostle conceives would be most effectually conducing to this blessed purpose. They are two,-mutual love to one another;-and a clear, certain, efficacious faith of the Gospel. The former is shortly and plainly expressed; the other by a copious and most emphatical periphrasis, or circumlocution. He most earnestly covets to have them knit together by both außißaobivrwv, compacted, as the word imports, in the one iv dɣán, and unto or into the other, as that particle signifies is návra, &c. 1. Mutual love to one another: q. d. The thing were done, or much were done towards it, if they were knit together in love, compacted, made all of a piece, if by love they did firmly cohere, and cleave to one another for then it would be one and all: and 'tis scarce ever supposable they should all agree to quit their religion at once. But if that were to be supposed, he adds another thing that would put all out of doubt. 2. A clear, certain, efficacious faith of the Gospel. For the several expressions that follow are but a description of such a faith. Where we are to note,-what he would have them apprehend,-and the apprehensive principle. 1. What he would have them apprehend: viz. the sum and substance of the Christian doctrine, which he calls a mystery, both because it was so in itself, and 'tis often spoken of under that name, by our Lord himself, Matt. xiii. 11. and familiarly by this apostle, Rom. xvi. 25. Ephes. iii. 3, 9. Col. i. 26. and elsewhere; and because of the high pretence of the gnostics to the knowledge of mysteries which sometimes he slights; especially being unaccompanied with love, as, with them, it most eminently was. Though I understand all mysteries, and all knowledge, and have no charity, I am nothing, 1 Cor. xiii. 2. Knowledge puffeth up, love edifies, chap. viii. 1. Sometimes, as here, he makes the sincere doctrine of the Gospel to outvie theirs herein, intimating that such as made profession of it could have no temptation to go over to them for the knowledge of mysteries, (unless a mystery of iniquity were more pleasing to them,) whose very religion was that great mystery of godliness. God was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory, 1 Tim. iii. 16. Now this mystery he, first, more generally characterizes, by calling it the mystery of God, a divine mystery, not made one by merely human fiction; and then he very distinctly specifies it in the following words, and of the Father, and of Christ. Where the former and needs not be thought copulative, but exegetical, and might be read even, or to wit; or it may be read, both, as 'tis usual with the Greeks as well as Latins when the copulative is to be repeated, so to read the former. As if it were said, By the mystery of God I mean, not of God alone, and abstractedly considered; as if it were enough to you to be mere deists; and that the whole superadded revelation concerning the Mediator, might be looked upon with indifferency or neglect; (as by the gnostics it was known ther |