Forty-nine Sermons upon Colossians, Part 1 · Sermon 11
THE XI. SERMON.
COL. I. Ver. XXI, XXII.
Verſ. XXI. And you who were ſomtime eſtranged from Him, and who were His enemies in your underſtanding, in wicked works.
XXII. Yet now hath He reconciled, in the body of His fleſh, by death, to render you holy, and without ſpot, and unreprovable before Him.
DEar Brethren, It was long ſince obſerved by Philoſophers, and we ſtill find it by experience, that general things do move the ſpirits of men very little. The cauſe is, that being naturally glewed up too cloſe, every one to his particular intereſts, they mind only that, which toucheth the ſame, and are not ſollicitous about a common concern, till they are made ſome way ſmartly ſenſible, that themſelves have part in it. The miniſters of the Church therefore, ſhould not content themſelves, with propoſing the maxims of heavenly doctrine, in groſs, and in general only, to the ſouls, whoſe edification is committed to them; that they may get hold of them, and produce ſome good effect upon them, they muſt apply to them in particular, each of thoſe Divine verities. St. Paul, whoſe example ſhould ſerve for a rule, to all the true ſervants of GOD, takes this courſe in divers places of His Epiſtles; and particularly, in the Text, we have now read you. For having before repreſented to the Coloſſians, the reconciliation of things on earth, and things in heaven, by means of the peace, which was made through the blood of CHRIST, according to the good pleaſure of the Father; he now deſcendeth from general things to particular caſes, and to excite, in the hearts of theſe faithful perſons, a more lively feeling of this grace of GOD, he puts them by name, in mind of the part they had in it; foraſmuch as the efficacy of this goodneſs of His, had been diſplayed upon them, and drawn them out from perdition, and advanced them to higheſt happineſs. And you, (ſaith he) who were ſomtime eſtranged from him, and who were His enemies in your underſtanding, in wicked works. Yet now hath He reconciled, in the body of His fleſh, by death, to render you holy, and without ſpot, and unreproveable before Him. In theſe words (as you ſee) to heighten the excellency of the benefit GOD had done them, he firſt ſets before their eyes, the miſerable eſtate, they were naturally in, before the Goſpel was preached unto them. You were (ſaith he) ſomtime eſtranged from GOD, and His enemies in your underſtandings, in wicked works. Next, he ſets forth the favour, GOD had ſhewed them in the ſequel, notwithſtanding all their unworthineſs. And yet now (ſaith he) he hath reconciled you, in the body of His fleſh, by death. Finally, to ſway them unto the purſuance of an exquiſit ſanctification, he repreſents unto them, the purpoſe, or end of their reconciliation with GOD. To render you holy (ſaith he) and without ſpot, and unreproveable before Him. Theſe are the three points, we will handle, (GOD willing) in this action, diſtinctly, one after the other. The firſt, and natural eſtate of the Coloſſians, before grace. Their reconciliation with GOD, made in the body of the fleſh of CHRIST, by His death; And the end of this reconciliation, to be holy, and unreproveable before Him.
Certainly, ſince the ſin of Adam corrupted, and infected our nature, there are no men born into the world; but their condition of it ſelf is moſt wretched. Yet their miſery is no where ſo clearly diſcovered, as in the Heathen, who are born and live, without the Covenant of GOD. For as to thoſe, whom He preventeth with His grace, breeding them up in His Church from the beginning of their life, His light, and His goodneſs encompaſſing them from their nativity, do hinder the diſcerning ſo fully in them, the horrid corruption of our nature. Whereas Heathens, having no other guide, but that nature; in them, its ſtate, and ſtrength is to be manifeſtly ſeen. The Coloſſians, to whom St. Paul writeth, were of this rank; Gentiles by extraction, by religion, and in manners, before JESUS CHRIST enlightned them. Let us behold in them, an image of the condition, which we ſhould be in, if GOD had not ſeparated us from the reſt of men, and timely drawn us out of our original miſery. The Apoſtle ſaith, firſt, that ſomtime, that is, before their converſion, they were eſtranged, alienated; namely, eſtranged from GOD, from His covenant, and from His people; as he explaineth it more largely elſewhere. Remember, (ſaith he to the Epheſians) that at that time, Eph. 2.12.ye were without CHRIST, having no communion with the common-wealth of Iſrael; being ſtrangers from the covenants of promiſe, having no hope; and being without GOD in the world. They had no communion with the true GOD; were ſo far from adoring Him, that they not ſo much as thought on Him; and did deride the only nation in the world, that knew Him, and ſerved Him. This is clear, by the Books of the ancient Heathens, that have remained to our time; as alſo by the ignorance, and idolatry of the modern. But the Apoſtle goes further yet, and adds, that at that time, they were enemies of GOD; which comprehends two things; the one, that they hated GOD, and warred againſt Him: the other, that GOD accounted them, and purſued them, as His enemies. For the firſt; St. Paul ſpeaks it expreſly of the Heathen, in the Epiſtle to the Romans; where among other characters He giveth them, He ſets down this for one; they are (ſaith he) full of envy, murder, debate, Rom. 1.29, 30.deceit, malignity, whiſperers, back-biters, haters of GOD: upon which a queſtion ariſeth; how it is true, that the heathen hated GOD? For either they knew Him, or they knew Him not. If they knew Him not, how did they hate Him, ſince love, and hatred are two paſſions, which cannot be exerciſed, but towards objects known, it being no more poſſible to hate, than it is to love, what we know not? And if they knew Him; ſeeing He is the cheif good, how is it poſſible they ſhould hate Him; ſince our will is not capable of hating good known? To this I anſwer firſt, that when the Scripture ſays, the Heathen hated GOD, it meaneth not, that GOD was the proper, and formal object of their hatred. For it is certain, that in this ſenſe, the Deity can neither be hated by them, that are ignorant of it; nor unloved by thoſe that know it. But the Holy GHOST thus ſpeaketh, for that theſe wretches do altogether, as if they hated GOD; It's a manner of ſpeaking, familiar enough; to ſay the cauſe, for ſignifying the effect; and the antecedent, for expreſſing of the conſequent. Now theſe people, in their blindneſs, defaced the glory of GOD the moſt they could. They battered down the moſt illuſtrious marks of His GOD-head; They blaſphemed His Providence; They reviled His nature. They robbed Him of the honour of creating, and conſerving the Univerſe, and gave it to monſters. They deſpiſed His Will, and contraried all His orders. They paſſionately loved, what He moſt abhorred; and abhorred, what He is beſt pleaſed with. Are not theſe ordinary, and natural effects of hatred? It's therefore with much reaſon, that the Scripture, to ſet forth this impiety, and fury of the Heathens, ſaith that they hated GOD: ſince they treated Him, in the very ſame manner, as if they had directly hated Him. As when the Wiſe man ſaith ſomwhere, Pov. 29.24. & 8.36.that the wicked hate their own ſoul, or their own life; it is not to ſignifie, that their will hath properly in it, any averſion for their own life; (on the contrary, they but too much love it) But to declare, that they carry themſelves, juſt as if they expreſly hated it, affecting, and practiſing with an extream vehemency, the things that cauſe their ruine; and neglecting, and abhorring thoſe, that would lead them to ſalvation. Secondly, I ſay, That though the Heathen have ſome knowledge of GOD, yet becauſe they phancy Him quite another, then in effect He is, they may be ſaid, in propriety of ſpeech, to hate Him▪ For though it be not poſſible for us to hate good, ſo far as it is good; nevertheleſs it often happens, that error repreſenting things to us, quite otherwiſe, than they are in themſelves, we love, what is indeed worthy of hatred; and we hate, what is in truth, moſt worthy to be loved. From ſuch an illuſion, did the Pagans hatred of GOD ariſe. For imagining Him as a Tyrant, full of cruelty, and injuſtice; or as an idle King, that hath no care of His State; it need not be wondered at, if their underſtanding falſly conceiving Him, under ſo monſtrous a likeneſs, their will was ſwayed to hate Him, rather than love Him. And thoſe among them, that had a better opinion of Him, yet for all that loved Him not. For by an extream errour of mind, placing their ſupream happineſs in the enjoyment of pleaſures, and vices; and being not ignorant, that GOD hateth them, and puniſheth them; they conſidered Him as an enemy to their contentment. So the love of vice induced them to hate Him. Whence it followed, that GOD on His ſide, as being ſoverainly good, and juſt, condemned their impiety, and had a will to puniſh it; which is the thing, that the Scripture figuratively calls, GOD's hatred. This is that the Apoſtle meaneth, that the Coloſſians in their Paganiſm were enemies of GOD. But to ſhew us, how deeply this enmity was rooted in them, having ſaid, that they were enemies, he addeth, in their underſtanding. This is the principal, and higheſt faculty of our ſoul, that moveth, and guideth our wills, and our affections, and is by conſequent, the regent of our whole life. The Apoſtle ſaith therefore that rebellion, and enmity againſt GOD, have taken up their ſeat, in the underſtanding; ſeizing (if we may ſo ſay) on this grand Tower of our nature, and thence continually making war againſt GOD. This war, the Apoſtle intends, when he adjoyneth, in wicked works. I ſhould never have done, if I would attempt now to repreſent all the horridneſs of the heathens lives. St. Paul ſheweth us an Epitome of it, in the firſt chapter of the Epiſtle to the Romans: he there lays forth the principal fruits of their impiety, their injuſtice, their uncleanneſs, and their abominations; vice being grown to ſuch an height among them, that they did not only commit it; but alſo favour it, and took no ſhame to adore the very perſons, whom they confeſſed to have been extreamly commaculated with it. This diſſoluteneſs, and being given up to wicked works, was a clear conviction of their enmity againſt GOD, which renders them altogether inexcuſable; Rom. 1.32.becauſe how great, and univerſal ſoever their corruption was, yet they were not ignorant, that they that do ſuch things are worthy of Death, as the Apoſtle ſaith there, a little after.
This doctrine of his, touching the eſtate of Heathens, deſerves great conſideration. For it teacheth us two points, of very much importance; Firſt, the quality, and Secondly, the extent of the corruption of our nature by ſin. As for its quality, you ſee it is, ſo horrible, that it ſets us far from GOD, and makes us ſtrangers to Him, and His enemies: ſo deep, that it hath ſoaked into all the faculties of our ſouls, even the underſtanding it ſelf, the nobleſt of them all; and finally, ſo contagious, that it infecteth all our works with its venome; none iſſuing forth, but wicked ones. Whence appears, firſt how falſe, and pernicious, the imagination of thoſe is, who place this corruption in the lower part of the ſoul only, in the affections, and ſenſual appetites, and in their reſiſtance of reaſon; and will have it, that the underſtanding hath remained in its integrity. St. Paul doth loudly pronounce the contrary, lodging enmity, and rebellion againſt GOD, in the heathens underſtanding: and he elſewhere teſtifies the ſame truth in divers places; as when he ſaith, 1 Cor. 2.14.that the natural man comprehendeth not the things of the Spirit of GOD; that they are fooliſhneſs unto him, and he cannot comprehend them: and otherwhere, that the ſenſe, Rom. 8.7. Epheſ. 4.18.or wiſdom of the fleſh, is enmity againſt GOD; that it yields it ſelf not ſubject to the Law, nor indeed can. And in the Epiſtle to the Epheſians, that the Gentiles have their underſtanding darkned. Confeſs we then, that this evil is univerſal; that it hath depraved our whole nature, and left nothing ſound, or whole in us, from the ſole of the foot, to the crown of the head. It hath extinguiſhed the light of the underſtanding, and filled it with thickeſt darkneſs. It hath made irregular the motions of the will, and put a dreadful diſorder into all the paſſions, and affections. And ſo palpable is this, that the two Maſters of Pagan Philoſophy have in ſome ſort perceived it, and as it were felt it, while they were groping in their darkneſs: they have left in writing; the one of them, Plato in Soph. Ariſtotle, Ethic. l. ….that the ſoul of man is ſick of two maladies, ignorance, and naughtineſs: the other, that there is in our nature, I know not what, that reſiſteth right reaſon. From the ſame ground you may ſee again, how vain the conceit of thoſe is, that aſcribe, I know not what merits of congruity (as they call them) to men, out of the ſtate of grace. Would you know, how the Coloſſians invited GOD, to gratifie them with the light of His Goſpel? They were (ſaith the Apoſtle) eſtranged from GOD, and enemies in their underſtanding, in wicked works. If a ſubject do merit the favour of his Soveraign by turning His back upon Him, and departing from Him; if rebellion, and enmity do oblige to ſhew graciouſneſs? if wicked works do incline the goodneſs of GOD to communicate it ſelf to men, then I confeſs, they that are out of His covenant, may merit His grace. But ſince it is quite contrary, and every body well knoweth, that ſuch carriage is a plain provoking of juſtice, and doth inforce puniſhment; who ſeeth not, that man, while he is in the corruption of his nature, doth merit nothing, either by way of condignity, or of congruity; but the curſe of GOD, according to what the Apoſtle elſewhere ſaith, even that by nature we are children of wrath? Eph. 2…I ſaid in the ſecond place, that this Text diſcovers alſo to us, the extent of this corruption. For if any ſort of men could be found exempted from it, in all probability it ſhould be the Greeks, the moſt polite, and beſt civilized of all people. Nevertheleſs you ſee, the Apoſtle involves them here in this univerſal miſery. Whence appears, how much ſome of the ancienteſt writers of Chriſtianity were miſtaken, whom the love of learning, and ſecular erudition, did ſo charm, Clem. Alexand. Strom. 6.as they ſtuck not to ſay, that the Gentils, by means of their Philoſophy, might become acceptable to GOD, and attain ſalvation. I grant, they had a very quick underſtanding, as we ſee by their Books, in which they have left us admirable marks of the acuteneſs of their minds; Neither do I deny, but GOD preſented them, both in the nature of this vaſt univerſe, and in its government, with very clear, and moſt illuſtrious arguments of His power, wiſdom, goodneſs, and providence; as St. Act. 14. Rom. 1.19, 20.Paul elſewhere ſaith, that this ſupream LORD never left Himſelf without witneſs; and that He hath made manifeſt in His works, what may be known of Him. But all this light doth only ſhew us the greatneſs of their corruption. For they, with all the vivacity of their ſpirits, made no proficiency in the School of Providence, unto the fearing of GOD, and ſerving Him: but became vain in their reaſonings, and miſerably abuſed the gifts of Heaven; ſo as the whole ſucceſs of this diſpenſation, was nought elſe on their part; but that they were thereby rendred inexcuſable. Conclude we then, that all men generally, not one excepted, are of their own nature ſuch, as the Apoſtle here deſcribes the Coloſſians, ſtrangers, and enemies to GOD, in their underſtanding in wicked works. There is nothing, but the word of the LORD alone, which is able to bring them out of this eſtate; by the ſaving grace of His Spirit, wherewith GOD accompanies it. And this the Apoſtle repreſenteth here to the Coloſſians, in the ſecond place. For having minded them of their former condition, he addeth, Yet now hath GOD reconciled you, by the body of His fleſh, that is, the fleſh of JESUS CHRIST, by His death.
The condition, they were in before, was very miſerable. For what can be imagined more wretched, than men far from, and ſtrangers to GOD, in whoſe communion alone, all their welfare conſiſteth? men, enemies to Him, without whoſe love, they can have no true good? yet beſides miſery, there was horrour alſo in their caſe. Miſery doth ordinarily ſtir up pity: their's was worthy of abhorring, and hatred. For what is there in the world, that leſs deſerves the compaſſion of GOD, and men; or is more worthy of the execration of Heaven, and Earth, than a Subject that withdraweth from His Soveraign? that hates Him, and Warrs againſt Him? that inſolently violates all His Laws, and abandons himſelf to all the crimes, He hath forbidden? eſpecially, if the Soveraign be gracious, and beneficent, as the LORD is, the only Author of all the being, life, and motion, that we have? Nevertheleſs, Oh ineſtimable, and incomprehenſible goodneſs! GOD, for all this, forbore not to have pity on the Coloſſians. He ſought to them, when they were alienated from Him; He offered them peace, when they made War upon Him; He took them for His friends, and choſe them for His Children, when they ſhewed Him, the greateſt hatred, and enmity. Their wicked works deſerved His curſe; and He beſtowed on them, His grace. Their rebellion deſerved His direful flaſhes, and He ſent them His comfortable light. This oppoſition the Apoſtle indicateth here, when he ſaith, And yet you hath God reconciled. A like oppoſition, he expreſſeth elſewhere, Rom. 5.8.in the ſame matter, ſaying, GOD altogether commendeth His love to us-ward, in that while we were but ſinners, CHRIST dyed for us. For the ſetting forth, of this great grace of GOD, towards theſe faithful people, he ſaith, that GOD hath reconciled them. Having ſpoken of their eſtrangement, and of their enmity with GOD, He doth with good reaſon, make uſe of the word, Reconcile, to ſignifie the ſetting of them again, in His good liking, and favour. It happens ſomtimes, in the miſunderſtandings of men, that the averſeneſs, and hatred is, but on one ſide; one of the parties ſeeking the favour of the other. Here, as we have yerſt intimated, the averſion was mutual. For we hated GOD, and He becauſe of our ſins, hated us. It was neceſſary therefore, for the reſtoring of us, that both the one, and the other of theſe two paſſions ſhould be remedied: that is, that the wrath of GOD againſt us, ſhould be appeaſed, and our hatred, and enmity againſt Him, extinguiſhed. The word, Reconcile, doth of its ſelf, comprehend both the one, and the other: But in the Apoſtle's writings, it referreth principally to the firſt, that is, the mitigation, and appeaſing of the wrath of GOD. As indeed this is the principal point of our reconciliation. For GOD being our ſoveraign LORD, it would not benefit us at all, to change our will towards Him, if His did not operate otherwiſe towards us: as the repentance, and tears of a ſubject are vain, if his Prince reject them, and remain ſtill angry with Him. Furthermore, the word Reconcile, as alſo the moſt part of other words of like form, and nature, is taken, two manner of ways. For either it ſignifies ſimply the action, that hath ſuch vertue as is neceſſary to make reconciliation; or it compriſeth the effect of it alſo. It's in the firſt ſenſe that the Apoſtle uſed it afore, where he ſaid, that GOD hath reconciled all things, celeſtial and terreſtrial, in Himſelf, or for Himſelf, having made peace, by the blood of the croſs of CHRIST. For he meaneth ſimply, that GOD hath taken away the cauſes of hatred, and enmity, and opened the way of reconciliation; not that all things are already actually reconciled. It's thus again, that we muſt take, 2 Cor. 5.19.what he ſaith elſewhere, that GOD was in CHRIST, reconciling the world unto Himſelf, not imputing unto them their treſpaſſes. But the Apoſtle takes the word, Reconcile, in the ſecond ſenſe, when he ſaith, that we have obtained reconciliation by CHRIST; and when he beſeecheth us to be reconciled to GOD: it being evident, that in theſe places, he intendeth not the right, and power only; but the very effect, and actual having of reconciliation. It's after this ſecond way, that we muſt take the word, reconcile, in the Text. For again, this Reconciation may be conſidered two ways; firſt, in general, as made by JESUS CHRIST on the Croſs; and ſecondly, in particular, as applyed to each of us by Faith. In the firſt conſideration, it is preſented to all men, as ſufficient for their ſalvation, according to that doctrine of the Apoſtle, Tit. 2.11. 1 Joh. 2.2.that the Grace of GOD is ſaving to all men: and that alſo of St. John, that JESƲS CHRIST is the propitiation for our ſins, and not for ours only; but for the ſins of the whole world. Under the ſecond conſideration, it appertaineth only to the faithful, according to that clauſe of the covenant, which declareth, That the only Son was given to the world, that whoſoever believeth in Him, Joh. 3.16.ſhould have eternal life. It's preciſely in this ſenſe, the Apoſtle ſaith here, that GOD had reconciled the Coloſſians: he meaneth not ſimply, that GOD had given them, through the croſs of His Son, that they might be reconciled to Him by believing; but alſo, that He had effectively reconciled them to Himſelf, and put them in real poſſeſſion of the benefits, that were purchaſed for us by the merit of CHRIST; embracing them as His children, pardoning them all their ſins, and obliviating all His wrath, and the averſion, their offences had given Him, towards them. But the Apoſtle mentions to them, yet again here, the means, by which this reconciliation was effected; as being a thing of infinite importance, both to the glory of GOD, and their edification. He hath reconciled you, (ſaith he) by the body of His fleſh, (that is to ſay, of the fleſh of His CHRIST) by His death. There is no one of theſe words, but is of very great weight. Firſt, mentioning here, the body of our LORD, he intimateth to us, the myſterie of His Incarnation. As if he had ſaid, that GOD loved us to ſuch a degree, as He would have His own Son become man, to re-unite, and reconcile us with Himſelf. He would have this Divine perſon, whoſe eſſence is ſpiritual, and infinite, aſſume a viſible, and finite body. He ſhews us alſo, by this word, the ſacrifice, by which the wrath of GOD was appeaſed, and our crimes expiated. For it is properly for this, that the Son of GOD had a body, as the Apoſtle teacheth us, when oppoſing this body of the LORD, to ſacrifices of living creatures, that were unprofitable, and incapable of ſatisfying the Juſtice of the Father, he brings Him in ſaying, Sacrifice, and burnt-offering, thou wouldſt not have; Heb. 10.5, 10.but a body haſt thou prepared me; and adjoyneth, that it is, by the once offering up of this body, we have been ſanctified. But the Apoſtle doth not ſay ſimply, the body of CHRIST: he addeth, the body of His fleſh, that is, according to the ſtile of the Hebrews, His fleſhy body; His body of fleſh. At firſt bluſh, you may ſeem, that this addition is needleſs, and to no purpoſe. But it's much otherwiſe. For in the language of Scripture, every Body is not fleſh. It gives this name only to an infirm, a paſſible, and mortal body. He means therefore, that the LORD, to reconcile us, not only aſſumed a body; which yet is very marvelous; but that He took a feeble, and mortal body; a body ſuſtaining it ſelf by meat, and drink; a body like ours, and ſubject to all their meanneſſes, and infirmities. A conſideration, that as you ſee, exceedingly heightens, both the excellency of His love towards us, and the value of the means, by which He reconciled us; it ſo being, that the King of glory, who is the Author and Mediator of this work, veſted Himſelf with poor Fleſh, to compaſs His deſign. And this is the reaſon, why the ſacred writers ſo often uſe this word, to ſignifie our LORD's humane nature; as when they ſay, 1 Tim. 3. Joh. 2. Heb. 2.14.that GOD was manifeſted in the fleſh; that the word was made fleſh; that the Son did partake of fleſh and blood. Indeed, this qualification of the body of CHRIST, was neceſſary for the expiating of our ſins, ſince this could not be effected, but by ſufferings, of which, only a fleſhy body is capable. Whence it comes, that in the ſixth Chapter of St. John, where Himſelf ſpeaketh of the vertue He hath to quicken us, He alſo uſeth theſe very words, ſaying, that His fleſh is meat indeed, and His blood drink indeed; and that He will give His fleſh for the life of the world. This word is the cauſe, that I underſtand this paſſage of the natural body of CHRIST, and not of His myſtical body, to which, it ſeems, ſome do refer it. I acknowledge, that the LORD receiveth, into the union of His myſtical body, (that is, of His Church) all thoſe, that applying to themſelves the promiſes of His Goſpel, by Faith, are effectually reconciled to GOD. Yet this is not the body, the Apoſtle meaneth here; ſince the body, he ſpeaks of, is the body of the Fleſh of the LORD; which cannot be affirmed of His myſtical body. His ſaying therefore, that GOD hath reconciled us, in His body, muſt be taken, as if he had ſaid, by His body. For as we have often informed you, 'tis ordinary in the ſtile of Scripture, to put in, for by. And hence appears, how extravagant the imagination of ſome ancient hereticks was, who did dogmatize, that JESUS CHRIST had but a vain, and falſe appearance of a body, and not a real, ſolid, and true body, as alſo the errour of thoſe, who confeſſed He had a true body, but held it to be celeſtial, and of a quite other matter, and ſubſtance, than ours are. The Apoſtle confounds theſe fooliſh phancies, by terming the body of our LORD, the body of His fleſh.
In fine, having ſaid, that we were reconciled by the body of His Fleſh, the Apoſtle addeth, in the laſt place, by His death. It was not enough, oh faithful brethren, that the King of glory, the Prince of life, aſſumed to Himſelf a body, and even a body of fleſh, vile, and infirm, as yours. To reconcile you unto GOD, it was neceſſary He ſhould dye. His fleſh would have profited you nothing, if it had not ſuffered that death, which you deſerved. But of this death of the LORD, and of its neceſſity, and of its efficacy, we have ſpoken largely, upon the Texts foregoing. Here, we will only remark two things, before we go further. The firſt is, that CHRIST did ſatisfie the Juſtice of His Father for us, ſince it is by His death, that He reconciled us; For except this be aſſerted, it is evident, His death will have contributed nothing to our reconciliation: in reſpect of that, he would have dyed for nought. Grant, that there was need He ſhould dye, for the confirming of His doctrine, and to give us an example of patience; though to ſay true, this reaſon, if there were no other, ſeemeth not ſo neceſſary, that it ſhould have obliged the Son of GOD to dye. Yet ſtill, after this account, His death will have contributed nothing, to our reconciliation with the Father. Him, His own mercy alone, and not any conſideration of this death, would have appeaſed, towards us. And nevertheleſs, the Apoſtle ſaith expreſly, we were reconciled by that death, which the LORD ſuffered, in the body of His fleſh. Sure then it muſt be acknowledged, that it quenced the wrath of the Father, that is to ſay, ſatisfied His juſtice for us. The other particular, which I would remark here, is, that the body of the LORD made propitiation of our ſins, only as it was infirm fleſh, that ſuffered death. Every one confeſſeth, that now He dyeth no more; yea, that He is inveſted with a ſoveraign glory, having for ever put off the infirmity, and mortality of the fleſh. Certainly then it is vainly, and without reaſon, that ſome do imagine. His body is offered ſtill to this day, for the reconciling of ſinners unto GOD. It's by death, Rom 6.9.that He hath reconciled us, ſaith St. Paul; And being now raiſed from the dead, He dyeth no more, ſaith he elſewhere.
But I come to the third, and laſt article of our Text, wherein the Apoſtle ſaith, that it is to make us holy, and without ſpot, and unreprovable before Him, that GOD hath reconciled us, by the death of His Son. It is ſtrictly in the original, to preſent us, or to make us ſtand, and appear, before Him holy, without ſpot, and unreprovable; which hath given occaſion to ſome of our Expoſitors to referr theſe words alſo, to our Juſtification before GOD; as if the Apoſtle meant, that He made our peace, and aboliſhed the enmity, to the end that being purified by the vertue of the Sacrifice of His Son, and clothed with His righteouſneſs, by faith, we might appear before the Tribunal of His grace, without condemnation, and without confuſion. But nothing compelleth us to pitch on this: It is much better, in my judgment, to underſtand it of our ſanctification, than of our Juſtification. Firſt, becauſe the words themſelves agree much better with it; the Scripture (as you know) ordinarily expreſſing, the gift of Regeneration, by the word, Holineſs; whereas it uſeth the word, Juſtifie, or pardon of our ſins, and not imputing them unto us, when it would ſignifie the firſt benefit of GOD, which we obtain, by the imputation of the righteouſneſs of CHRIST. Secondly, becauſe the Apoſtle having already repreſented it unto us, in thoſe words, that GOD hath reconciled us, by the body of the fleſh of His Son, by death, which do ſignifie, that He hath received us into favour, pardoning us all our ſins, as we have explained them; it ſeems needleſs, to repeat the ſame thing again. In fine, becauſe both St. Paul, and the other ſacred writers, are wont, to joyn thoſe two gifts of GOD, our Juſtification, and our Sanctification, together, as two graces, that are inſeparable, and never go, one without the other; ſo as having ſpoken to us of the one, it was not only convenient, but alſo in ſome ſort neceſſary, 1 Cor. 1.30. 1 Cor. 6.11.he ſhould annex the other; juſt as elſewhere, having ſaid, that CHRIST is made unto us righteouſneſs, he immediately adds, and ſanctification; and again in another place, where having touched the filthineſs of the former life of the Corinthians, as here that of the Coloſſians, he ſaith, But ye are waſhed; but ye are ſanctified. Here the Apoſtle doth not only knit theſe two graces together: but moreover ſheweth us, the order, and relation which they have, the one to the other; that the ſecond, to wit, Sanctification, is the end of the former, that is, of Juſtification. He hath reconciled us (ſaith he) by the death of His Son, to render us holy, without ſpot, and unrebukable before Him. The Scripture teacheth us the ſame thing in divers other places; as in St. Luke, where Zachary ſaith, that GOD ſheweth us mercy, and delivereth us out of the hand of our enemies, that we might ſerve Him without fear, in holineſs, and righteouſneſs, before Him. And St. Peter, in his firſt Epiſtle. Luk. 1.74, 75. 1 Pet. 2.24.CHRIST, (ſaith he) hath born our ſins, in His own body, on the tree, that we being dead to ſin, might live unto righteouſneſs. And our St. Paul, that JESƲS CHRIST dyed for all, that they which live, 1 Cor. 5.15.might not henceforth live unto themſelves, but unto Him, who dyed, and was raiſed again, for them; and elſewhere again, that CHRIST gave Himſelf for us, Tit. 2.14.that He might redeem us from all iniquity, and purifie us, to be unto Him, a peculiar people, addicted to good works; and in another paſſage, altogether like that, which we are upon. Eph. 4.5.He loved the Church, (ſaith he) and gave Himſelf for it, that he might ſanctifie it, have cleanſed it, by the waſhing of water, by the word; and might preſent it to Himſelf a glorious Church, having neither ſpot, nor wrinkle, nor other ſuch thing: but that it might be holy, and unreprovable. I inſiſt upon this point; becauſe it is of exceeding great importance. Firſt, you ſee by it, what the dignity of Holineſs is. For ſince the end, of neceſſity, is always more excellent, than the means, which are uſed to compaſs it; it is clear, than ſanctification, being the laſt end, of all the things, that the LORD employs for our ſalvation, is the greateſt, and moſt excellent, of all His graces. And ſo you know, St. Paul poſitively declares, that Charity (which is for ſubſtance, no other thing but ſanctity) is more excellent, than either, faith, or hope; and he proves it, becauſe neither the one, nor the other of theſe two vertues ſhall have any place in Heaven, as being but means, and helps, for our conducting thither; whereas Charity, as the laſt, and higheſt perfection of our being, ſhall eternally remain. Secondly, from hence appears, how much carnal Chriſtians do deceive themſelves; who pretend to ſalvation, without ſanctification. Wretched men, what do you? Your pretention is a vain Chimera. You purſue an impoſſibility. For that ſalvation, which you do deſire, is nothing for the main, but that very holineſs, which you do refuſe. Both that faith, and thoſe other qualities, which, as you ſay, you have, ſerve only to ſanctifie men; Without this they are unprofitable things. Suppoſe then that you have them; if they do not change you; if they do not fill your heart, with love to GOD, and with charity towards your neighbour; in a word, if they render you not, holy, they will advantage you nothing. So far will they be, from giving you immortality; that they will aggravate your miſery; and ſink you deeper into the abyſs of death. Never believe, that GOD gave us His own Son, clothed Him with a body of fleſh, delivered Him up to the death of the Croſs, that He reconciled us by ſuch precious blood, and wrought all theſe grand wonders, which raviſh Heaven, and Earth, that He might acquire us the priviledge to ſin freely; For, far be it from ſo wiſe, and ſo holy a Deity, to be thought to have ever had, ſuch an extravagant, and infamous a deſign. He hath laid forth all the marvels of grace, and love upon us, that He might reſtore His own image in our nature; that He might aboliſh ſin out of it, and transform us into new creatures, pure, and holy, and in ſome ſort like Himſelf, and His Son, in this reſpect. I confeſs, the deſcription, which the Apoſtle here giveth us, of this grace of GOD in us, is high, and magnifique; and that it ſeems, to ſurmount the reach of believers, while they are in the preſent life. For of which of them, can it be truly ſaid, while he remains in this world, that he is Holy, and without ſpot, and unreprovable before GOD? But to this I anſwer, firſt, that neither doth the Apoſtle affirm, that this great work of the LORD's in us, is compleated in this life; He ſheweth us only what His purpoſe is; and what the end of His grace; and how good, and glorious, that holineſs is, wherewith He will cloath us. For if we be truly His, He will not leave us, till He hath made us ſuch, as the Apoſtle's Text importeth, even holy, without ſpot, and unreprovable. Secondly, I ſay, that though the higheſt degree of ſanctification, in this life, be much beneath that, which ſhall adorn us in the next; and that in compariſon of it, the ſame is defective, yet it fails not of being true, and of having all its parts, though in a weak degree. It is ſincere, and without hypocriſie, and ſuch in ſumm, as the words of the Apoſtle, in ſome ſort, agree to. For true believers, while here below, do put off the habitudes of vices, and put on thoſe of Chriſtian vertues; by reaſon whereof, they are juſtly called holy; though, through infirmity, there ſlip from them ſomtimes, ſome actions contrary thereto. They are waſhed, from thoſe foule and ugly ſpots, that yerwhile deformed their whole life; and an adverſary connot note, or reprehend ought in their deportments, that is contrary to the profeſſion they make of the Covenant of grace. As for what the Apoſtle addeth, that they are ſuch, before GOD, it is only to ſignifie that their piety is true, and real, not feigned, nor diſſembled; that it is not a mask, which cheateth the eyes of men: but a diſpoſition of heart, which GOD diſcerns within them, as men do behold, the evidences of it without, upon them; in the ſame ſenſe, that St. Luke ſaid of Zachary, and Elizabeth, that they were both righteous before GOD. Lo there, Beloved Brethren, what we had to ſay to you, upon this Text.
The rigour of the ſeaſon obliging us, to conclude this action; I will only touch at, in a word or two, the uſes we ſhould deduce from it, for our edification; referring it to your diligence, to dilate each of them; and above all, to reduce them carefully into practice. Remember, firſt, the miſerable eſtate, wherein you were, before GOD prevented you by His grace; and think, that it is to you alſo, the Apoſtle ſaith, ye were ſomtime eſtranged, and enemies in your underſtandings in wicked works. For our anceſters, before the Sun of Righteouſneſs ſhone on theſe countries, were in ſuch a condition, as the Coloſſians, or rather a worſe. Our Fathers were Hittites, and our Mothers Amorites, living in the darkneſs of Paganiſm, ſerving an Heſus, and a Belenus, and a Tautates, and I know not what other vanities; ſacrificing men to them, and weltring in the filth of the moſt infamous vices. Being, by the great benignity of GOD, drawn out of this gulf; we were yet caſt into another; in which, under other names, we committed the like crimes; adoring an inſenſible, and inanimate thing; and bending down our ſelves before wood, and ſtone, and dumb images, and giving to a mortal man, the glorious names, which belong only to the Son of GOD: being corrupted, both in our thoughts, and in our deeds. Theſe faults were ſo much worſe, than the former, by how much leſs ignorant we were of our maſter's will, than we had yerſt been. Admire next, the goodneſs of GOD, who ſeeing us in this abyſs, though our ingratitude, and rebellion merited His heavieſt avenges; yet had pity on us, and viſiting us in His infinite mercies, hath reconciled us, by the body of the fleſh of His Son, through His death. He hath ſent to us Epaphras's, as He did to the Coloſſians, Miniſters of His word, who have made the voice of Paul, and of the other Apoſtles to reſound among us. He hath purified us, and waſhed all our filth in the blood of His CHRIST. He hath bedewed our hearts therewith, and aboliſhed the enmity, and extinguiſhed the hatred, and re-united us unto Himſelf; communicating to us the Divine body of His Son, nailed for us to the Croſs, the ſource of our ſalvation, and the treaſury of all the good things of Heaven. His death hath been our life; and His malediction our benediction. Acknowledge we this great goodneſs of our GOD, with a profound gratitude. Give we Him the glory of all the good that may be in us. If there be any light in our underſtandings, any peace in our conſciences, any pureneſs in our affections, any rectitude in our ways, bleſs we the kindneſs of this Soveraign LORD, who hath vouchſafed to illuminate us, to reconcile us, and to cleanſe us. Without this favourable beaming forth of His grace, we ſhould be yet ſtrangers, and enemies, in the bondage, and darkneſs of Aegypt, or under the yoke and in the captivity of Chaldea. Make we uſe now of the benefits, He hath conferred on us. Let us abide faſtned to Him, ſo as nothing may ſet us at diſtance from Him. Love we Him fervently, and ſerve Him diligently, leſt we become yet again His enemies. Let thoſe underſtandings, which were ſomtime the heads of that wicked war, we made againſt Him, religiouſly maintain that holy, and happy Peace, which He hath vouchſafed to conclude with us. Baniſh we thence all thoughts of rebellion. Have we ſtill before our eyes, that ſacred fleſh, which the King of glory was clothed with, for us; the blood, wherewith He purchaſed our peace; the death He underwent, to bring us in again, with GOD His Father. Let us not prophane a bleſſing, that coſt Him ſo dear. Imitate we alſo His goodneſs. Treat we our neighbours, as He treated us; If they avoid us, let us ſeek to them. For we alſo were enemies to GOD, and warred againſt Him, when He called us to the communion of His grace. Above all, remember we, that the end of all the miracles, GOD hath done, on our behalf, is to make us holy, without ſpot, and unreprovable before Him. Let not us betray ſo admirable, and ſo reaſonable a deſign. Let us not fruſtrate ſo good, and ſo merciful a LORD, of His intentions. Dear Brethren, I might here make large complaint of the profaneneſs of ſome, of the looſneſs of others, and of the faltrings of us all, who labour after nothing leſs, than that high, and accompliſhed ſanctification, to which GOD calleth us: but I had much rather end with entreaties, than with complaints, and do conjure you in the Name of the LORD, and by your own ſalvation, that you would judge your ſelves, and that renouncing all the faults of the time paſt, all the impieties, and luſts of this world, ye would live henceforth ſoberly, righteouſly, and godly; and keep your ſelves holy, pure, and unreprovable, to the glory of GOD, the edification of men, and your own ſalvation. Amen.