Forty-nine Sermons upon Colossians, Part 3 · Sermon 33
THE THIRTY THIRD SERMON ON COLOSSIANS,
CHAP. III. VER. III, IV.
Verſe III. For ye are dead, and your life is hid with CHRIST in GOD.
IV. When CHRIST, who is your life, ſhall appear, then ſhall ye alſo appear with Him in glory.
DEAR Brethren; The LORD JESUS being, not only the author, and the cauſe, but alſo the pattern, and exemplar of that great Salvation, which GOD of His infinite mercy offereth to mankind, in the Goſpel; it is not poſſible that we ſhould have part in it, or aſſuredly enter into this rich poſſeſſion, without having in us a reſemblance of the ſame ſoveraign LORD, and being as ſo many copies of this Divine Original, where all His features and lineaments may appear, though in a form and meaſure much leſs perfect and eminent than His. Rom. 8.28.Of this the Apoſtle expreſly informeth us in his Epiſtle to the Romans, ſaying, that thoſe whom GOD did fore-know, that is, love, and diſcriminate from the reſt of men, according to His good pleaſure, to communicate really faith and eternal ſalvation unto them. He did alſo predeſtinate to be conformed to the image of His Son. Heb. 2.12, 13.For this cauſe He doth us the honour to call us, ſometimes His children, and ſometimes His brethren; by reaſon of the reſemblance we have with Him; the nature, the condition, the quality, and, as 'tis commonly termed, the fortune of children following the fathers, and of brethren, being like their elder brothers. Whence the Apoſtle concludes, in the Epiſtle to the Hebrews, that He who ſanctifyeth, that is, the LORD JESUS, Heb. 8.11.and they who are ſanctified, that is, the faithful are all of one, that is, of one and the ſame maſs, of one and the ſame form and nature. And to make it plain to us, the Scripture compareth Him, ſometimes to a Vine-ſtock, Jo. 15. Rom. 11.otherwhile to an Olive-tree, of each of which we are branches, all of them things, between which there is by nature a ſtrict communion; the one and the others having the ſame conſtitution and qualities. And thence again it is, that Saint Paul calleth Him our firſt-fruits, when ſpeaking of our death, and the reſurrection which is to ſucceed it, he ſaith, that CHRIST was made the firſt fruits of them that ſl…ep: 1 Cor. 15.20the firſt-fruits, as you know, being of the ſame condition and nature with the reſt of thoſe things, out of the maſs whereof they are taken.
Now although this conſormity of the faithful with the LORD JESUS be of a large extent, yet it doth principally appear in two heads, wherein the Scripture doth particularly conſider it; to wit, in His Death, and in His Reſurrection; the happy remembrance whereof, we have celebrated this morning. For the death of JESUS CHRIST hath produced a death like it, in all true believers; reducing them, by its efficacy and virtue, unto a ſtate conform to His, when He was ſtretched out on the Croſs, and lay in the Sepulchre. In like manner His Reſurrection tranſmitteth into them, a life like that, which He reſumed, when having overcome death, He iſſued out of His grave. His Death is not only the cauſe, but alſo the pattern of ours; and likewiſe His Life is, both the principle and exemplar of ours. It's of this death, and this life, Dearly beloved Brethren, the effect, and the image of the Death and Reſurrection of the LORD, that we make account to entertain you in this action. For after our having celebrated the memory of the death and reſurrection of this Great Saviour, and participated of the one, and the other, by the vertue of His Spirit, and our Faith; what can we more pertinently meditate, than the precious fruit which each of them produceth in us? and the images of the one, and the other of theſe myſteries, which this Divine dead, and again riſen per… doth draw, and form in us? inaſmuch as He changeth us after a ſort into Himſelf, by an impreſſion of His omnipotent vertue; ſo as if we have truly receiv'd Him, we are become dead, and riſen again with Him? St. Paui teacheth us this excellent and ſaving truth, in the ſeries of our ordinary Texts, by theſe words which we have read for the ſubject of this exerciſe. In thoſe that preceded, which we expounded eight daies ſince; this great Apoſtle drew us from the earth, that he might elevate us to Heaven, where JESUS ſitteth at the right hand of the Father; Seek, ſaith he, the things which are above; and not the things which are on the earth. But becauſe he knew how difficult ſuch a tranſportation would be for perſons who are ſtill ſo many waies faſtned to the earth, to work ſo high a deſign thoroughly into us, beſides the reaſons already repreſented, which were taken from our reſurrection with the LORD, and from His preſence and glorious ſoveraignty in the places he would elevate us to; he further propoſes two more for that end, in this paſſage. The one taken from our death. For (ſaith he) ye are dead; and the other from that new life which we have received; a life hidden, it's true, for the preſent, in GOD: but ſuch as will be plainly and plenarily diſcovered one day, at the manifeſtation of the LORD JESUS. Your life (ſaith he) is hid with CHRIST in GOD. When CHRIST, &c. Theſe are the two principal points we will treat of in this action, the grace of our LORD aſſiſting; and Him we invocate, praying, that this word of His may be effectually in us, His power to ſalvation, throughly changing us into the ſimilitude, both of His ſalutary death, and of His glorious life; that being dead unto our ſelves, we may not live henceforth, but in Him, unto His honour, and the edification of our Brethren.
Be not aſrighted, Chriſtians, at the Apoſtle's telling you in the entrance, that ye are dead. This death which he attributeth unto you, is gain, and not loſs; a donative from GOD's grace, and not an effect of His wrath, or an execution of His juſtice. I grant, that every death is the privation of ſome life that was poſſeſſed. But ſince there are miſerable and execrable lives; it muſt be confeſs'd, that every death is not a calamity. For to be rid of a thing that harms us, is not a calamity, but a comfort. It's an advantage, and not a damage, to be deprived of a poyſon, and deveſted of an habit of malediction. The death, of which the Apoſtle ſpeaks, is not the deſtroying of that happy life which the Creator gave us at the beginning, to be led within Paradiſe in a continual execiſe of the original juſtice, and rectitude of our nature, and in the ſweet and innocent fruition of the goods of the firſt world. It's the firſt Adam, and not the ſecond, that outed us of this life; and as we did receive it in his perſon, ſo we have loſt it by his crime, being heirs of his miſery, as well as of his ſin. The life, which is extinguiſhed in us by the death here intended of the Apoſtle is that corrupted and ſin-infected life which we have received from our firſt parents by carnal generation: a life contrary to the will of GOD, and meriting His wrath, and obnoxious to His curſe: the operation of an empoyſoned nature, and the acting of a blind underſtanding, a perverſe will, and an irregular affection, the continual flux of an abominable peſt, which in the courſe of nature could not otherwiſe determine, than in an eternal death. It's that, which Scripture calleth the life of the old man, that is, of this altogether depraved, and corrupted nature which we derive from Adam; and which, through error in its falſe wiſdom, placing its felicity in the enjoyment of earthly things, adhereth to them with inordinate deſire, and doth not act or labour, but to acquire the ſame, purſuing them with ſuch a violent ardour, that there is not any thing ſo holy, ſo juſt, and ſo honeſt, but it violates the ſame, to attain its end. This is the life that the LORD JESUS deſtroyeth in all His true members, and in regard of which, His holy Apoſtle ſaith, and meaneth here, that we are dead. The death, whereof he ſpeaks, is nothing elſe but the privation of this pernicious and accurſed life; the abolition of its principles, and the deſtroying of the habitudes on which it doth depend. We are dead, becauſe entring into the communion of JESUS CHRIST, we have put off this firſt life, which was natural, carnal, and terrene; and conſiſted in a perverſe and vitious re-ſearch and fruition of the periſhing things of this old world, that goeth to perdition. And this is it he teacheth us again in ſo many other places, as when he ſaith, 2 Cor. 5.14, 15, 16. Rom; 6.that Old things are paſs'd away; that CHRIST having died for all, all are alſo dead, that they may not live henceforth unto themſelves: and again, We are dead with CHRIST, buried with Him by baptiſme into His death; made one and the ſame plant with Him, by the likeneſs of His death: that Our old man was crucified with Him, that the body of ſin might be deſtroyed; and elſe-where, that they that are CHRIST's, Gal. 5.24.have crucified the fleſh, with the affections and luſts; and it's the ſame thing that he called afore, the circumciſion of CHRIST, Col. 2.11.and the putting off the body of the fleſh: the ſame again that he repreſents other-where in His own perſon, when he ſaith, that he is crucified with CHRIST; Gal. 2.19, 20. & 6.14.and that it is no more himſelf that liveth, but CHRIST, who liveth in him; and that the world is crucified unto him, and he unto the World. And it's the ſame too, that St. Peter underſtands, 1 Pet. 4.1, 2.when he ſaith, that we have ſuffered with CHRIST in the fleſh, that we ſhould live the reſt of our time in the fleſh, no more after the luſts of men.
Behold me that penitent woman, whoſe hiſtory you have in the Goſpel; Before ſhe had ſeen the LORD, ſhe was an harlot, that liv'd in nothing but filth, and had neither action nor thought, but for the luſts of the fleſh. But after ſhe had heard the word of JESUS, and felt the efficacy of His Spirit, ſhe ſoon loſt all that former life of hers. She hath now no longer that wanton and wicked heart; thoſe unchaſte looks; thoſe impure deſires. Pſal. 45.6. Acts 9.1.In vain ſeek you in her that debauched perſon, that liv'd in infamy before. That perſon is no more there, but is dead. The ſharpned arrows of the King of glory have penetrated her heart, and ſlain her. Behold me our Paul before his converſion. He was a furious wild boar, inflam'd unto threatnings and ſlaughter; breathing out nothing but blood, and butcheries: a murtherer animated by pride, and cruelty. Spake JESUS to him, on the way to Damaſcus? His word, like a two-edged ſword, pierced this fierce and unruly perſecutor. He ſtruck him dead, or to ſay better, deſtroyed, and conſumed him all, in a moment. Seek not Saul in him any longer, that ſo fierce, and cruel man; He's no more there. He is dead, and ſo throughly dead, that you ſhall not find in him any print of what he was before. Again, take me a view of thoſe Pagans of Coloſſe, of Epheſus, of Athens, and of other places, who were converted by his miniſtery. Before they were idolaters, breaking out into all kind of vices; their life was nothing but a continual practiſe of ſuperſtition, and impiety, of avarice, and ambition, of envy, cruelty, and injuſtice. Now, when they have paſſed through the victorious hand of the LORD JESUS, you ſee no more any ſuch thing in them. He hath extinguiſh'd in them all the life of this kind, that they had. Thoſe idolaters, and ungodly wretches; thoſe epicures, and robbers, which lived in their perſons heretofore, are all dead. They are new men of another quality, in whom, none of that they were before, remaineth any longer. In ſine, there is not one of the truly faithful, and living members of JESUS CHRIST, but hath undergone this death; the fleſh hath been ſlain in him, and the old man pierced, nailed, and crucified upon the croſs of the Son of GOD. I acknowledge, that ſo long as they are on earth, they ſtill reſent the efforts and attempts of this old man, and that combat of the fleſh luſting againſt the ſpirit, Gal. 5.17.which the Apoſtle elſe-where ſpeaks of.
Yet I affirm, that this hinders not, but that true believers may be ſaid even for the preſent, to be dead in regard of the fleſh, and the fleſh dead in them. Firſt, becauſe ſentence of it is given in the judgement of GOD, who hath in His eternal counſel determined to extinguiſh, and aboliſh, in all the members of His Son, that firſt life which they inherited from old Adam. Secondly, becauſe the execution of this decree of GOD is begun, and advanced in them for the preſent. The mortal blow thereof the fleſh receives in this life, from the hand of JESUS CHRIST, and cannot poſſibly recover it again. Then in the third place, becauſe this execution already begun in them, will not be long a finiſhing; natural death, which, conſidering the few daies we ſpend here below, is not far from either of them, deveſting firſt their ſouls of all terrene and carnal reliques; and then the reſurrection being finally to refine their bodies alſo at the laſt day; when earthly life ſhall be entirely, and quite and clean diſſolved and deſtroyed. It's for theſe three reaſons, that the Apoſtle ſaith here and elſe-where, that the faithful are dead, in regard of the life of ſin, and of the fleſh; not that they have not in them yet ſome remainders of them: but for that this death is ordained by the decree of GOD, and already begun in them, and will ſoon be infallibly finiſhed. Even as we reckon among the dead, a malefactor whom a ſupream Court, and a ſick perſon, whom a prudent and able Phyſitian, have condemn'd to dye; neither do we ſtick to ſay, that he is gone, he is dead, becauſe his death is inevitable, and all the life that remains for him, is no long…r any thing. So when a man hath been mortally wounded, we immediately rank him with the dead; becauſe his vitals are ſtruck, and all the movings and perceivings he yet hath, are but his laſt gaſpings, and the laſt combat his life makes before it doth end. It's in the ſame manner with true believers. The fleſh in them is wounded to death, and if it does yet ſtir, if it ſtruggle, if it give them any blow, this at moſt is a ſmall matter in compariſon of that life, it other-while exerciſed in them. At that time it reigned in them. Now, if it do fight, yet it rules no longer. It finds a ſpirit in them which reſiſts it, which makes head againſt it; and in this, unto-it-fatal, conflict, it loſeth by little and little, all the blood and life it hath yet left it. Wherefore the LORD JESUS, whoſe death, as we have ſaid, is both the cauſe, and the pattern of ours, did not dye in an inſtant, but a lingring death, having continued five or ſix hours in an agony, before He gave up the ghoſt. It is thus, that the old man dyeth in the faithful. He is already pierced with the nails of our Saviour, and faſtned to His croſs, and in a dying eſtate, and without hope of recovery. Nevertheleſs he ſtrugleth ſtill, and will be a-while in this eſtate, loſing blood, and ſtrength, and motion, and life, not all at once, but by little and little.
This ſame is the condition of true believers: Whence appears the pernicious error of thoſe men, who having the old man, not bound, not pierced, not wounded to death in them, but living, and reigning at full liberty, and with his whole vigour, do yet imagine, that they pertain to JESUS CHRIST, and are of the number of His true members. It's a mortal miſtake. JESUS owneth none for His, but ſuch as are dead with Him: whoſe fleſh is either already laid down, and deſtroyed in the grave, as theirs, who live in Heaven; or at leaſt nailed to His croſs, as theirs, who yet combat on earth. I confeſs, the preſumption of thoſe who vaunt they ſin no more, and feel no longer in themſelves any motion, or contradiction of the fleſh, is extremely vain. But your errour, worldling, is no whit leſs, who having ſin reigning, and the fleſh living in you, do not forbear to perſwade your ſelf, that you are a true Chriſtian. If the fleſh doth ſtill breath in a true Chriſtian, if it hath ſtill ſome motion, and ſome feeling in him; yet it hath dominion in him no longer. It lives in him no longer; it languiſheth in him, and is ſo weak, as it plainly appears to be at the pangs of death. Put it into this eſtate, if you will be truly Chriſtian. Faſten it to the croſs of JESUS. Pierce it through with His nails, and with His thorns. Make it drink of His vinegar. Take from it its pleaſures; draw out its blood, and ſtrength. Again, ſince this is our condition; ſince we, by the beneficence of our Saviour, are dead, in ſuch ſort, as we even now explained; you clearly ſee, Chriſtian, that what the Apoſtle concludes upon it, doth evidently, and neceſſarily follow from it, to wit, that we ſhould not ſeek any more the things which are on earth. For ſince we have, in JESUS CHRIST, put off that carnal and vitious life, for the maintaining, and welfare whereof, earthly things are ſubordinate; who is there but comprehends, that it would be an inſufferable extravagancy for us, to amuſe our ſelves ſtill about them? It would be an errour as ridiculous, as if one went an hunting after game, or a buying precious ſtones, and ſtuffs for a perſon either already dead, or at leaſt in the agony of death. Such a perſon hath no more need of thoſe things, they being good only to feed, or faſhion that li…e, which he no longer hath. It's juſt ſo that you, Chriſtian do, who labour ſo ardently in the ſeeking after, and acquiring of riches, honours, and other goods of the preſent World. All this is the equipage of a life, that you no longer have. The fleſh, for whoſe delight, and adornment, thoſe goods do ſerve, is dead, or at leaſt death-ſtruck in you. It is crucified with the LORD; and a crucified one hath nothing to do with meat, nor jewels, nor other things of the earth. Luke 12.20.Thou fool, (ſaid our Saviour to the rich worldling in the Goſpel-parable) this very night ſhall thy ſoul be required of thee, and then whoſe ſhall thoſe things be which thou haſt laid up? As if he had ſaid, that being once dead, he could no more enjoy them. Chriſtian, how is it you do not conſider, not only your dying e're long, but that you are (to ſay truth) dead already? that there is no carnal life for you any longer? ſo as to conclude thereupon, that you have therefore no need of all this earthly pelf, which with ſuch a deal of pain, you ſcrape together? I confeſs, that while we are on earth, we cannot altogether be without it. But neither can you deny, that for a living Chriſtianly here, we need but a little of it, and for a little time; becauſe we have little left us of that life, for which it is neceſſary. Let us proportionably have little affection and adherence to it. Let us uſe it; but for neceſſity, and not for delight. Let us look upon the world with the eyes of pilgrims, taking but ſo much of it as is requiſite for our paſſing on. Set we before us the example of the life of our LORD led on earth, during the daies of His fleſh, (for indeed it is the pattern of that life we live here below after our regeneration.) He ſought not either the glory, or the pleaſures, or the riches of the World. He adhered not to any one of thoſe things; but uſed what was neceſſary for His food and raiment, with great ſobriety, and frugality; not taſting the fruition of it, and ſo little fearing to be deprived of the fame, that inſtead of the glory of the world, He voluntarily ſuffered extreme ignominy; poverty, and nakedneſs, inſtead of riches; torments, and the croſs, inſtead of pleaſure. And ſo you ſee, my Brethren, how the conſideration of our being dead in CHRIST JESUS, ſhould turn us aſide from the affecting, and the ſeeking of earthly things.
But the life we alſo have in Him, ſhould no leſs ſet us at diſtance from the ſame; and this is that the Apoſtle ſets before us in the ſecond place; You are dead, and your life (ſaith he) is hid with JESƲS CHRIST in GOD. When CHRIST, who is your life, ſhall appear, then ſhall you alſo appear with Him in glory. It ſeems that the firſt words do tend, to prevent an objection, which might be made to the Apoſtle, upon his ſaying, that we are dead. For how doth this conſiſt with that, which he aſſerted afore, namely, that we are riſen again with CHRIST? If we be riſen, we live; and if we live, it is not true that we are dead. But this difficulty is eaſily reſolv'd. For firſt, the life, unto which we are dead, is the life of ſin, and of the fleſh, as we have explicated it; whereas the life unto which we be riſen in JESUS CHRIST, is the life of CHRIST, and of His Spirit. The one is the life of the old Adam, and the other of the new. Now it is not incompatible, that one and the ſame perſon be deprived of the former, and poſſeſſed of the latter. Nay, on the contrary, it is not poſſible, that ſuch as live in the former manner, ſhould alſo live in the latter; and as in nature, the generation of one thing doth naturally preſuppoſe the corruption of another; ſo likewiſe in grace, the life of the ſecond Adam doth of neceſſity inferr the death of the firſt; ſo that, from our being riſen again with CHRIST, it is ſo far from following, we are not dead to the fleſh, that quite on the contrary, it thence neceſſarily follows, we are dead to the fleſh; it not being poſſible to affirm the former, without ſuppoſing the latter; nor to place the life of CHRIST in us otherwiſe, than by the death of Adam in us. An inevitable neceſſity requires, the one do dye, that the other may live in us.
As for that life, which we acquire by our reſurrection with JESUS CHRIST, the Apoſtle grants, that it pertaineth to us, and that in this behalf it may be ſaid of us, that we live, as he doth ſay frequently both of other beleevers in general, and of himſelf in particular. Yet notwithſtanding he ſhews us again, that this life of CHRIST is not manifeſted, and compleated in us; that it is yet for the preſent, hidden in GOD with JESUS CHRIST; ſo as in this reſpect it might be ſaid of us, while we are on the earth, that we live not; and that we have not yet the life unto which CHRIST hath raiſed us; after the ſame manner, Rom. 8.22, 23.as he ſpares not to ſay elſe-where, that our being ſaved, is in hope, and we yet wait for the adoption; as if we had not hitherto receiv'd the ſalvation and adoption of GOD. For the right underſtanding of this myſterie, we muſt conſider briefly what the Apoſtle here ſaith of it; and firſt, what that life is, which he calleth ours. Secondly, how it is hid in GOD, with JESUS CHRIST; and then laſtly, what ſhall be that manifeſtation of this life, which he promiſeth us at the appearing of CHRIST.
The life of the faithful is that ſame, which JESUS CHRIST doth give them, inſtead of the life He taketh from them, when He receiveth them into His communion. This which he takes away, was impure, and vicious; the other was pure, and holy. This was natural, and earthly; the other is ſpiritual, and heavenly. The principle of the former was a carnal mind, and an irregular concupiſcence; the principle of the latter is a divine ſaith, and a juſt and reaſonable love. The one conſiſted in a vicious fruition of the fleſh, and of the earth; the other is a ſweet, and a legitimate poſſeſſing of the Spirit, and of Heaven. And as the former was mortal, and periſhing, no leſs than the fleſh, and the earth, from which it drew its nutriment: ſo the other is incorruptible, and eternal, according to the nature of the Spirit that quickens it, and of Heaven, that maintains it. The fruits of the former were ſin, and ſhame, and damnation. The fruits of the latter are righteouſneſs, honour, joy, and immortality. That firſt life therefore, to ſay true, was a death rather than a life, being ſuch, as after a ſhort and feaveriſh agitation could not terminate but in eternal ſufferings. And this other, on the contrary, is alone truly worthy of the name of life, which name alſo the Scripture does oft-times purely, and abſolutely give it; … Joh. 5.as when it ſaith, that He that hath the Son, hath life; and He that hath not the Son, hath not life; and that He that believeth in the Son, is paſſed from death to life.
But then, you will ſay, ſince we do believe, how is it that the Apoſtle ſays, our life is hid with CHRIST in GOD, as if it were not in our ſelves? Dear Brethren, I anſwer; it is very certain, that the LORD JESUS doth even at preſent, give all His true members, the ſeminals and principles of this bleſſed life; the which He caſteth into their hearts by His Goſpel; and that He preſerveth, augmenteth, and fortifyeth them there gradually by the vertue of His Spirit, and by the uſage of His Word, His Sacraments, and his Diſciplines; unto the making them bring forth the excellent fruits of charity, and ſanctity. By reaſon of theſe beginnings, and of the ſure title, they bring them to the plenitude and perfection of that life, they are ſaid in Scripture to live, and to have eternal life at preſent: even as we attribute to a plant the name and life of the kind which it is of, when it hath once taken root, and thruſt forth ſome bud, and verdure, though it hath not yet its whole extent, and perfection. Yet it muſt be acknowledged too, that the compleat form of this life, which conſiſts in perfect ſanctity, rob'd with glorious immortality, reſembling that, which JESUS CHRIST our elder brother, brought up out of His ſ…pulchre, at His riſing again, and carried into Heaven with Him forty daies after, will not be communicated to us, but in the world to come. For here below, as you know, both our knowledge is imperfect, and our ſanctity infirm, as the Apoſtle ſaith elſe-where, declaring, that now we ſee but in a as glaſs darkly; 1 Cor. 13.1… Phil. 3.12.and that we have not yet apprehended, nor are already perfect. By reaſon whereof he compares our condition here below, to childhood, during which, there is imperfection in our thoughts, words, and judgements. Whereas in that other bleſſed world, 1 Cor. 13.11.we ſhall ſee face to face, and know as we have been known, and all that is in part being done away, we ſhall be at the higheſt pitch of perfection, and in the full vigour of a truly mature age. Withal, this body, which makes up a part of our being, is yet ſubject to the laws of natural life, nor can it be ſuſtained but by the uſe of terrene, and corruptible elements, and by the low, and vile functions of eating, and drinking, and ſleeping. Whereas that divine life, which we have in JESUS CHRIST, is freed from all theſe infirmities, requiring a coeleſtial, and in ſome ſort, ſpiritual body; which is conſerved by the ſole vertue of the quickening ſpirit, without needing the commerce of any earthy, and periſhing things. Whence it does appear, that to ſpeak properly, and exactly, we ſhall not have this bleſſed life, till after the laſt reſurrection. We now have but title to it, and the firſt buddings, the rudiments, and initials of it; which is the thing the Apoſtle excellently ſignifies, when ſpeaking of Himſelf, and of all the faithful, he ſaith, that we have the firſt-fruits of the Spirit; Rom. 8.22.that is, as it were the firſt lineaments of this divine and ſpiritual nature, whereof the LORD hath made us partakers, to uſe St. Peter's words.2 Pet. 1.4.
Wherefore St. Paul here doth at once very truly, and very admirably well ſay, that our life (that is, the life we have by JESUS CHRIST) is, for the preſent, hid with CHRIST in GOD: becauſe the Father doth yet keep it in His hand, reſerving the full diſplaying of it in us unto the time He hath fore-ordained in His counſel. Untill then it doth not appear; but abideth hidden in GOD, as a ſure and certain effect, in its true and immutable cauſe. The world ſees it not in us, and the firſt-fruits of it we already have, are to it ſo unknown, that far from believing, we have any life more excellent than its own, it accounts us on the contrary, the miſerableſt, and deſpicableſt creatures of the earth, and doth think our life to be fooliſhneſs, and meer frenſie, and judgeth that the end thereof will be without honour, as the Author of the Book of Wiſdom well ſaith. And in truth, Wiſd. 5 3GOD doth moſt frequently put this heavenly treaſure in earthen veſſels, and chooſeth for this bleſſed life perſons weak, and contemptible, and ſuch as are of no conſideration among the men of the World; as St. Paul expreſly obſerves; neither is there in them, 1 Cor. 1.26, 27. Iſa. 53.2.any more than was ſometime in their head, either form, or comelyneſs, or any thing that ſhould induce thoſe that ſee them, to deſire them. Whereto may be added the afflictions that do extremely disfigure them, and darken that little luſtre which they have. Aimd theſe meaneſſes and infirmities, it is hard to diſcern any one ray of that glory they are deſtinated to. Themſelves, in their great tentations, enter into doubt of it. And when the ſpirit that quickens them, doth for their conſolation diſcover the perfections and wonders of their future life moſt clearly, and with the greateſt evidence; ſo it is, that notwithſtanding this, that which they ſee, and taſte of it, is ſo ſmall a matter, in compariſon of what they ſhall have in the end, that it might well be ſaid, their life is hidden in reference to themſelves. And thus St. 1 Joh. 3.2.John informeth us. Beloved, (ſaith he) we are now children of GOD, but it doth not yet appear what we ſhall be.
But we may not forget what the Apoſtle here adds, to wit, that our life is hid in GOD with CHRIST; whereby he ſignifies two things; firſt, that CHRIST is yet at preſent in ſome ſort, and in ſome ſenſe hidden; to wit, in regard of the glory of His perſon. For though His Salvation, and His dominion have been diſcovered by His Goſpel, unto every creature, both Jews and Gentiles; yet having withdrawn His up-riſen, and glorified humane nature up to Heaven, into the Sanctuary, and He from thence governing His kingdom, by the ſecret motions of His ſpirit; His perſon remaineth hidden from the eyes of the World; this great veil of the Heavens, which on all ſides environeth the Sanctuary, into which He is entred, hindring us from ſeeing His glory, how ſparkling and radiant ſoever it be. Secondly, the Apoſtle ſignifieth by theſe words, that our life is properly, and directly in CHRIST; that he is the ſource, and the cauſe of it; and that two manner of waies; the one in that He merited it for us by His ſufferings; the other, in that He produced, and formed it in us by His Spirit; by reaſon whereof He is called, the Author, and the Prince of life; and St. John ſaith, Joh. 1.4.that life is in Him. Then again, our life is in CHRIST, as in its original pattern, wherein at preſent doth exiſt the true and perfect form of that ſanctity, glory, perfection, and immortality, in which the life we ſhall be inveſted with, conſiſteth. Wherefore He is termed our elder brother, our principle, or beginning, and our firſt-fruits, as we have ſaid at the entrance of this diſcourſe. From whence there redoundeth unto us a great, and a firm conſolation, againſt all the tempeſts of the preſent World; when we conſider, that how ſad and frightful ſoever at times our undoing is, yet we live in GOD, and in His CHRIST. CHRIST is the ſacred, and inviolable ſtock that beareth us, in which the ſap of our life is perfectly ſafe, above the rigors of winter, and ardors of ſummer, and all other perils that menace us. GOD is faithful, and CHRIST is living, and it is not poſſible, that either the one ſhould deny Himſelf, or the other dye. Since then the Father is the depoſitary, and the Son the ſtock of our life, let us make ſure account, that though we feel it but feebly, and faintly in our ſelves, yet we have it, and poſſeſs it, and ſhall eternally have it, ſo as nothing ſhall be ever able to extinguiſh it. Let this ſweet hope ſuſtain us, and cauſe us to wait patiently for the term of that full, and entire manifeſtation, which the Apoſtle in the ſequel promiſeth us, When CHRIST your life ſhall appear, then (ſaith he) you alſo ſhall appear in glory.
His calling CHRIST our life, is a brave expreſſion, full of force and emphaſis: ſutable to that, we read in Jeremy, where ſpeaking of the LORD's anointed, Lam. 4.20.he calleth him the breath of our noſtrils; to ſignifie, that it is upon him our whole life dependeth, and that (if we may ſo ſay) it is by his ſacred mouth we draw our breath. Thus the Apoſtle's ſaying here, that CHRIST is our life, doth not ſimply ſignifie, that He is the cauſe and author of our life; but that it fully and wholly dependeth upon Him; that without Him, and ſeparate from Him, we have not a drop, nor ſpark of life; and that it is in Him alone, we have all the being, all the moving, and all the feeling, that reſpects the life of Heaven. In very deed it is He that hath merited it for us, by His death. It is He that hath brought it to light, by His Goſpel. It's He hath ſhewed us a moſt accompliſh'd pattern of it in His perſon, at His iſſuing out of His ſepulchre. It's He that hath given us the firſt-fruits of it by His word, and Spirit; and conſerveth, and increaſeth them in us, by His benediction. It is He that keeps the fulneſs of it for us, in His treaſury on high, as being the true Father of eternity; And laſtly, it is He, that taking this glorious life out of His heavenly cabinet one day, will put it on us with His own hand. Beſides, we do poſſeſs neither the beginnings, nor the perfection of it, but in Him, and by the benefit of our communion with Him; in that we are members, and branches of His, which cannot live but united with their head, and incorporated in their vine.
The Apoſtle therefore ſaith, that when this ſoveraign, and only author of our life ſhall appear, then we alſo ſhall appear in glory. He hath appeared once already; but in the fleſh, as the Apoſtle ſayes; GOD was manifeſted in the fleſh. He ſhall appear again a ſecond time; but in glory. It's this ſecond appearing he doth mean, when the LORD JESUS deſcending from the Heavens, with the hoſt of His Angels, and ſeating Himſelf on a judicial Throne, ſhall openly ſhew to all the creatures of the World, His Glory, and Godhead, which the Heavens that contain his fleſh on high, and the weakneſſes that cover His myſtical body here below, do now hide from the earth, as we lately ſaid. Then (ſaith the Apoſtle) ſhall you alſo appear with Him in Glory. At the coming of this ſweet, and happy ſeaſon, you, as plants in the ſpring, ſhall receive your life; which from that ſacred ſtock, wherein it is now conſerved, ſhall be diffuſed into you, and into all the other branches of this vine of GOD, and crown you at an inſtant with its eternal verdure. The glory whereof he ſpeaks, doth ſignifie the light, the perfections, the wonders, and the pomp of bliſsful life; perfect knowledge of GOD, love, and ſanctity, and joy; the immortality of our bodies, their beauty, their brightneſs, their ſtrength, and impaſſibility; and in fine, all the pieces of that infinite good, the grandeur, and excellency whereof, we ſhall never diſtinctly comprehend, untill the time that we poſſeſs it. We ſhall then appear in this glory, firſt becauſe, beſide the firſt-fruits of it, which we have, JESUS CHRIST ſhall give us the fulneſs of it, which we have not; this undoubtedly, the greateſt, and moſt illuſtrious part of His glory, which now remaineth hidden in Him, being then to be ſhed abroad upon us. Secondly, becauſe the World, which now deſpiſeth, and treads us under foot, ſhall then ſee us in this glorious eſtate. And as CHRIST, our head, ſhall be ſeen with aſtoniſhment by thoſe that ſometime pierced Him; ſo they, that now outrage His members, ſhall then ſee them in their glory, and be conſtrained to change their opinion, and to acknowledge thoſe for children of GOD, and Saints of His, whom in the preſent World they do deride, and make by-words of, Wiſd. ….3.as ſaith the Book of Wiſdome.
Thus you ſee, Beloved Brethren, what kind of life it is, which JESUS CHRIST doth promiſe, and communicate unto His faithful ones; to wit, the fruit of our faith, and of that divine food which we have taken this morning; the life of Angels; the crown of Saints; a ſuper-eminent and eternal felicity in conjunction with a ſuper-eminent and immortal glory; It's the rich treaſury, the living and inexhauſtible ſpring of our conſolation and ſanctification. Judge, I beſeech you, what manner of perſons they ſhould be, that have ſo high, and ſo divine an hope; and if it be not reaſonable, we ſhould withdraw our thoughts and our affections from the earth, to elevate them unto Heaven, ſince it is there our life is, and thence that we expect our chief happineſs. Chriſtian, are you not aſham'd to long for earth, you that have title for Heaven? to labour for the meat that periſheth, you that are deſtinated to a life which periſheth not? to run after ſhadows, you that, in JESUS CHRIST, have the ſubſtance of true, and ſolid happineſs? How much more generous and conſtant are the children of this generation in their vanity? Thoſe of them that are of noble extraction, and eſpecially they that are brought up in hope of a Crown, would not for any thing have a mechanick trade, or foul themſelves in ſordid actions; and even nations there are, among whom they totally refrain from commerce with other men, and account themſelves defiled, and profaned, by having but touched a plebeian. And you, that are the iſſue of Heaven, a child of the moſt High, a brother of His Angels, and an Heir of His kingdom; you, that are bred up with divine manna, in the hope of an heavenly life, and an immortal crown; how have you the heart to grope in the mud, and heap up dung? to intermix with the miſerableſt bond-men of the earth, and the profaneſt workers of iniquity? A King's ſon heretofore refuſed to contend in the publick games, becauſe he ſaw no Kings do it. Chriſtian, remember the dignity of your name: ſeparate your ſelf from the exerciſes and divertiſements of the people of the world. Leave them the earth, out of which they come, and unto which they ſhall return. Enter not into ſo ignoble and fordid a race, in which you ſee none run but children of the earth, the race of Mammon, and the brood of vipers, and ſerpents. Purifie your hearts, and your bodies; let it never betide you to defile them with baſe and terrene either thoughts or actions. Say not, what ſhall we eat? what ſhall we drink? wherewithal ſhall we be clothed? Theſe are the thoughts and cares of bond-men. Theſe are the diſcourſes of Pagans. This is all they ſeek. You, that are Chriſtians, and whoſe life is hid in JESUS CHRIST, ſeek His kingdom, and His righteouſneſs. Let this be your ambition, and all the paſſion of your ſouls. Let this divine life, and the glory wherewith it will one day crown you, in the fight of Heaven and earth, be night and day the object of your thoughts. Take it away even at the preſent, with an holy impatiency. Begin betimes to live, as you ſhall live eternally. Let the contemplating of GOD, let the love of His beauties, let the meditating of His myſteries, let the conſidering of, and a converſing with His CHRIST, be your employment, and your refreſhment in the preſent World. Sanctifie this earth, during the time you tarry on it, and change it, as much as may be, into Heaven, adorning it with an Angelick life and converſation. This is the way to make ſure your crown. For it will not be given in Heaven, but to thoſe that have deſired and ſought it in the time of their abode on earth. None ſhall reap eternal life, but they that have ſowed to the Spirit. No man ſhall have fruition above, but he that hath hoped here below; and no man hopeth here below, but he that cleanſeth himſelf from the filth of vices. He that hath this hope in JESƲS CHRIST purifieth himſelf, ſaith St. John. Repreſent inceſſantly unto your ſelves, this glorious coming of the Son of GOD. Conſider, that He will not long delay. Yet as little a while as may be, and he that ſhould come, will come. Conſider that He will come on the ſudden, as lightning, which in an inſtant ſhines out from the clouds, and as the thief, that comes at the point of time he was leaſt looked for. How much will our confuſion be, if He ſhould ſurpriſe us, in the diſorder of our worldly affections, and occupations? But GOD forbid that this ſhould betide us. He hath waited ſufficiently for us. Let us employ that little time which is left us, with ſo much the more care, the leſs we have had for that which is paſt. Let us watch, let us pray, let us be doing. Let us work out our ſalvation with fear and trembling. Let us lead lives worthy of the name of Chriſtians, which we bear; worthy of the Maſter whom we ſerve, and of the food He hath given us, and of the love He hath born us, and of the glory He keeps for us, cleanſing our ſelves from all filthineſs of fleſh and ſpirit, and waiting with an holy joy, and ſetled patience, for the revelation of this great GOD, and Saviour, to His Glory, and our Salvation. Amen.