Forty-nine Sermons upon Colossians, Part 1 · Sermon 5
THE V. SERMON.
COL. I. Ver. XII, XIII.
Verſ. XII. Giving thanks unto the Father, who hath made us capable to partake of the inheritance of Saints in light.
XIII. Who hath delivered us from the power of darkneſs, and tranſlated us into the Kingdom of His well-beloved Son.
DEar Brethren, Though the firſt Creation of man be a moſt illuſtrious maſter piece of the goodneſs, power, and wiſdom of GOD; this great worker then making Adam of the duſt, and forming Him after His own image, to live, and reign on earth in a ſoveraign felicity; Yet it muſt be confeſſed, that our reſtauration of JESUS CHRIST is much more excellent, and admirable. For whether you conſider the things themſelves, which have been given us; or have reſpect to the quality of thoſe, to whom they have been communicated, or to what the LORD did, for the communicating of them; you will ſee, that the ſecond of theſe two benefits of His doth ſurpaſs the firſt every way. The firſt gave us an humane nature; the ſecond hath communicated to us a divine one. The firſt made us a living ſoul, the ſecond maketh us a quickning ſpirit. By the one we had an earthly, and animal being; by the other we receive a ſpiritual, and heavenly one. The one ſeated us in the garden of Eden; the other elevateth us to the Heaven of Glory. There we had a Lordſhip over living Creatures, and the Empire of the Earth; here we have the fraternity of Angels, and the Kingdom of Heaven. There we enjoyed a life full of delight; but infirm, and depending, as that of other living Creatures, on the uſe of meat, and drink, and ſleep: Here we poſſeſs one full of vigour, and ſtrength, which like that of bleſſed ſpirits, is ſuſtained by its own vertue, without need of other nouriſhment. The one was ſubject to change, as the event hath declared; the other is truly immortal, and immutable, and above the accidents, that altered the firſt. The advantage of the firſt man was, that he might have not dyed; the priviledge of the ſecond is, that he cannot dye. But the difference will appear no leſs, in the diſpoſition of the perſons, to whom the LORD hath communicated theſe benefits; if you attentively conſider it. I confeſs, that duſt which GOD inveſted with an humane form, merited not a condition ſo excellent; and received it from the meer liberality of the Creatour. But if it were not worthy of ſuch a ſavour; at leaſt it had nothing in it, which rendred it uncapable thereof, in the rigour of juſtice; Whereas we, not only have not merited the ſalvation, which God giveth us in His Son; but have over and above merited that death, which is oppoſite to it. If the matter, upon which the LORD wrought, in the firſt creation of man, had no diſpoſition for the form, He put in it; ſo neither had it any repugnancy thereto: whereas in our ſecond Creation, that is, in our redemption by JESUS CHRIST, He findeth in us ſouls, ſo far from complying with His operation, that they potently reſiſt it. So you ſee, that to effect the firſt work, He employed only the ſingle out-going of His will, and word: whereas for creating the ſecond, it was neceſſary, He ſhould ſhake the Heavens, ſend down His Son to earth, deliver Him up to death, and do miracles, that aſtoniſhed men, and Angels. It's with this grand, and incomprehenſible myſterie of GOD, that the Apoſtle entertaineth us, my Brethren, at this time, in the Text, which you have heard. For having finiſhed the exordium, that is, the Preface of this Epiſtle; and intending from thence to enter on His principal ſubject; to ſlip the more gently into it; after repreſenting to the Coloſſians the Prayers, he made to GOD for them; he now adds the thanks; he offered Him, for their common ſalvation; and by this means, opens the entry of his diſpute, touching the ſufficiency, and inexhauſtible abundancy of JESUS CHRIST, for ſaving of believers; which leaves no need of making any addition to his Goſpel. Giving thanks unto the Father, (ſaith he) who, &c—. As this Text conſiſts of two verſes; ſo it may be divided into two articles. In the firſt, the Apoſtle giveth thanks unto GOD, for His making us capable of entring into the inheritance of His Saints. In the ſecond is propoſed, what he hath done to make us capable of this happineſs; namely, delivered us from the power of darkneſs, and tranſlated us into the Kingdom of His beloved Son. Theſe are the two points, we will handle, (if it pleaſe the LORD) in this action: humbly beſeeching Him, to guide us in meditating ſo excellent a myſterie, and touch our hearts, ſo vively with it, as that it may effectually further our edification, and conſolation.
The benefit of our redemption being very great, and moſt admirable in all reſpects, (as we even now intimated) it's with great reaſon, that the Apoſtle beginneth his diſcourſe of it, by giving of thanks unto GOD. And in his Epiſtles ordinarily, he ſcarce ever ſpeaks of it, but praiſing withall, or admiring the goodneſs of the LORD. He directeth his thankſgiving to the Father, as the firſt, and ſupream author of this excellent work. Think not, that he denieth the Son, or the Spirit their part in it; or that he would deprive them of the glory, due to them for it. For ſince theſe three perſons are but one only, and the ſame GOD, it is evident, that the works of the Deity appertain to them all three. But as they ſubſiſt in a certain order, the Father of Himſelf; the Son of the Father, who generated Him; the Holy Spirit of the Father, and the Son, of whom He proceedeth, from all eternity: ſo likewiſe do they act in the ſame diſpoſition. And foraſmuch as the Father is the firſt, in this order of their ſubſiſtence, and operation; thence it comes, that He addreſſeth His benedictions particularly to Him, as the prime, and the ſoveraign ſource of the Deity from whence originally hath ſtreamed down upon us, all the good, and grace, that we have received, in our redemption. But let us ſee, how the Apoſtle deſcribeth this work of our ſalvation, for which he gives the LORD thanks. He hath made us capable (ſaith he) to partake of the inheritance of Saints in light. After that Sin had made a ſeparation between GOD, and us, it was naturally impoſſible for us, to have part in any of His bleſſings: The LORD therefore deſigning to ſave us, took care firſt of all to remove this obſtacle of our communication with Him. This He did, ſatisfying His juſtice, by the expiation of ſin, through the death of His Son JESUS CHRIST; and by that means, the liberty of that commerce, between His goodneſs, and our poor nature, which our ſin had interrupted, was opened again: ſo as henceforth nothing hindreth, ſave on mans own part; but he may make his approaches to GOD, and partake of his Grace, through faith, and repentance. Yet this is not the thing, which the Apoſtle intendeth in this place, when he ſaith, that the Father hath made us capable of having part in His inheritance. For, this grace by which He hath opened the Throne of His beneficence, through the expiation of ſin, doth generally reſpect all men; nor is there any, but acceſs thither is free for him, if he preſent himſelf with faith, and repentance; whereas the Grace, whereof the Apoſtle ſpeaketh here, is appropriate to him, and the Coloſſians, and ſuch as reſemble them; that is, in a word; it's peculiar to true believers, and not common to all men. It muſt be obſerved therefore in the ſecond place, that beſides this firſt impediment, which did ſhut up the gate of the Houſe of GOD againſt us, to wit, the inexorable ſeverity of His avenging Juſtice; there is yet another, no leſs difficult to be ſurmounted, than the former; though it be of another kind, and a different nature. It is, the naughtineſs, the hardneſs, and the blindneſs of our corrupt nature. For as the juſtice of GOD would not permit, that a creature foul with ſin ſhould approach Him, except its ſin were expiated: ſo His wiſdom could not ſuffer, it ſhould finger any of His divine favours, except it repented of having offended Him, and believed His promiſes. But in the eſtate we lye in ſince our fall, our ſoul is ſo depraved by ſin; that it is not capable of its ſelf, either to conſider GOD, or to put affiance in His goodneſs: and ſo this great Miracle of the love of GOD towards us (I mean) the expiation of ſin by the death of His Son) would remain without any ſaving effect, in reſpect of us, if leaving us in the condition we were born, He did but ſimply preſent the declarations of His grace, in external means, to us. For this cauſe therefore, this kind, and compaſſionate LORD, not content to have opened the gate of His bounty, by the Croſs of His CHRIST, doth alſo fetch us up from the grave of our impiety, and gives us the will, and the ſtrength to come to Himſelf. It is properly this ſecond benefit, peculiar to thoſe that believe, which the Apoſtle meaneth here, when he ſaith, that GOD hath made us capable to partake of His inheritance. The firſt gift of the Father did capacitate His hand, to communicate His treaſures to us; and the ſecond doth capacitate us to handle them. Without the death of His dear Son, He might not give us life; and without H…s effectual calling, we could not receive it of Him. Faithful Sirs, mark well this leſſon of the Apoſtle: Who giveth thanks to GOD, for that He hath made us capable of partaking of His inheritance. He firſt brings down thereby the pride of thoſe, that give this glory to free will; boaſting, that they have made themſelves capable of ſalvation; either by ſome kind of pre-diſpoſitions, which oblige GOD, at leaſt by the way of decency, to give them His grace; or by the due uſing and menaging of afflictions: the pride, I ſay, of all thoſe in general, who pretend, that it is in a mans own power, to prepare himſelf for the heavenly inheritance. No, ſaith the Apoſtle, This wholy appertaineth unto GOD. It is He, that hath made us capable. 2 Cor. 3.5.Of our ſelves we cannot ſo much as think a good thought: ſo he affirms elſewhere. I confeſs, that this impotency of man is voluntary, and conſequently, criminal: it proceeds from the extream badneſs of his heart; and from no defect of any of thoſe things, which are neceſſary, from without, for this effect. (For, what elſe, beſides his own rebelliouſneſs, doth hinder him from believing in GOD, and embracing with repentance, the exhibitions of His grace, which are preſented to him, either in the courſe of nature, or in the Law, or by the Goſpel?) Yet ſo it is, that how voluntary ſoever this His naughtineſs be, it is invincible, and altogether refractory. It is no longer a weakneſs. It's a formed impotency, which nature is not able to correct. And the Scripture ſpeaks of it every where, in this ſenſe. 1 Cor. 2.14. Rom. 8.5.The carnal man (ſaith the Apoſtle) cannot underſtand the things of the Spirit of GOD; becauſe they are ſpiritually diſcerned. And elſewhere, The affection of the fleſh is enmity againſt GOD. For it rendreth not its ſelf ſubject to the Law of GOD, Joh. 12.39. Jer. 6.10. & 13.23.nor indeed can. And St. John, ſpeaking of the Jews, They cannot believe, ſaith he. And Jeremiah of their Anceſtours, Their ear (ſaith he) is uncircumciſed, and they cannot hear. Will the Ethiopian change his skin, and the Leopard his ſpots? ſo can you do any good, who have learned to do only evil? ſuch is the miſerable ſtate of all men naturally. Let us learn then in the ſecond place, to give the LORD alone the whole glory of all that we are, in His Son: as in reality, it belongs to none but Him. He hath not only given us this rich inheritance, the purchaſe of the blood of His Son CHRIST, He hath even given us the capacity to enter into it; and poſſeſs our part of it. Beſides His making us the preſent; He hath alſo given us the ſtrength to receive it. For it is not with the inheritance of GOD, as with the honours of earthly Princes: theſe fall often into the hands of perſons moſt uncapable to poſſeſs them. That Divine honour of the Heavenly inheritance is given to none but thoſe that are capable of it; that is, who have the conditions requiſite for having part in it, to wit, faith, and repentance. But the ſame GOD, who hath prepared the heritage for us, gives us alſo the preparation which is neceſſary for entring into it; according to what the Apoſtle ſaith elſewhere. 2 Cor. 3 5. Joh. 6 44.It is GOD who is our capacity, or ſufficiency; and what our LORD Himſelf averreth in St. John; No man can come unto me, except the Father who hath ſent me draw him. This again is that, which the Apoſtle intendeth, Phil. 2.13.in the Epiſtle to the Philippians. That it is GOD, who produceth in us with efficacy, the will, and the deed, according to His good pleaſure. 2 Cor. 5.5. Eph. 2.10. 1 Cor. 3.9.And elſewhere he compriſeth this whole work of the grace of GOD, in one only word, ſaying, It is He that formeth us for the ſelf ſame thing. Therefore he calleth us, in one place, the workmanſhip of GOD: and His Creation in JESƲS CHRIST: and in another, His husbandry, and His building. Whence it doth appear, that the offer of grace, which is made to all by the Goſpel, if there be nothing elſe, doth not give us part in the heavenly inheritance. I grant, it is ſufficient in its ſelf, and would produce its effect in man, if the badneſs of his heart had not blinded him. But this deplorable blindneſs he hath, obſtructeth the effect, which theſe offers of the divine Grace ſhould produce. Wherefore GOD himſelf maketh us capable of them, by that inward operation of His Spirit, wherewith He accompanieth the preaching of the Goſpel, in the hearts of His elect; by reaſon whereof they are called, the taught of GOD. Joh. 6.45.It's this teaching, which renders them capable of entring into the communion of His Son, according to what He ſaith in St. John, Whoever hath heard, and learned of the Father, Ibid.cometh unto me. Thus He made Lydia capable of having part in his inheritance, opening her heart to underſtand the things Paul ſpake, as the ſacred Hiſtory doth report. It's without doubt, in the ſame manner, He alſo made, both St. Paul, and theſe Coleſſians, and all the reſt of the faithful, capable of the ſame effect, enlightning them within, and leading captive their hearts into the yoke of the Goſpel. In fine, we may again obſerve, how contrary to Apoſtolick doctrine, the preſumption of thoſe is, who vaunt them, of meriting ſalvation. If there be any thing in us, to which merit is attributed, without doubt it is our capacity and ſufficiency, that we are meet to partake of the Kingdom of GOD. But this very thing is a preſent from GOD, for which we owe Him moſt humble thanks. How then, and by what right can we in juſtice demand pay, and wages for it? Would it not be altogether, as if a patient ſhould enter action againſt his Phyſitian, and compel him to recompence the being cured by his art? Or a poor man demand wages of us for receiving our almes? or a priſoner for having been redeemed with our money? Let a man turn, and transform things, as much as he will; it is clear, that gratification and merit are incompatible; and that He, who is of right obliged to render thanks, cannot, without folly, pretend to have merited, by that very thing, for which he renders thanks. Our ſufficiency, and capacity, is a gift of GOD, or it is not. If it be a gift of His, why pretend you, that it is meritorious? If it be not; why doth the Apoſtle thank our LORD, for having made us capable to have part in His inheritance? The word, Inheritance, which the Apoſtle employeth here, evidently confirms the ſame truth, as an ancient Doctor of the Church hath well obſerved. Chryſoſtom. it loc.Why is it, (ſaith he) that the Apoſtle uſeth the word, Inheritance? To ſhew us, that no man obtaineth the Kingdom of Heaven by his own works or performances. But as an Inheritance, depends upon happineſs, and not upon merit; ſo is it, in this matter. None can exhibit a form of life, and converſation exquiſite enough, to be worthy of the Kingdom. The whole proceedeth from the gift of GOD. To proceed; I doubt not, but St. Paul took this term from the Old Teſtament: wherein the Land of Canaan, deſtined, and given to the Children of Iſrael for an inheritance, according to the promiſes made to their Fathers, was the figure of this bleſſed, ſpiritual, and divine life, in poſſeſſion whereof GOD putteth us, by the Goſpel of His Son, beginning it here below by the conſolation, and ſanctification of His Spirit, and reſerving to complete it on high one day, in the Heavens, by the communication of His immortal glory. For as each Iſraelite had his portion in the Land of Canaan, the ſame in ſubſtance, with the reſt; but diverſly qualified: ſo each believer hath his ſhare in celeſtial life; yet after ſuch a manner, as though, for the main, they all poſſeſs the ſame life; nevertheleſs it is diverſly proportioned, and reliſhed to each of them. Again, as none but the Children of Abraham had right, and title to that ancient inheritance; So there are none, but the Children of the promiſe, which are born of the word of GOD, and not of fleſh, or of blood, that have part in the new. For this cauſe, the Apoſtle entitles it, The inheritance of Saints. Away, ye unbelieving, and profane. It is not for you that GOD hath prepared this glorious inheritance. Deceive not your ſelves. 1 Cor. 6.10.Neither Fornicators, nor Idolaters, nor Adulterers, nor the Effeminate, nor Thieves, nor Covetous perſons, nor Drunkards, nor Revilers, nor Extertioners, ſhall have part in the Kingdom of GOD. It is deſigned for Saints alone. The portion of the profane, and ungodly is elſewhere; during this generation, in the world, and in its wretched delights; and when it ſhall paſs away, in the lake of fire, and brimſtone.
But the Apoſtle having ſtiled that ſalvation, which GOD communicateth to us in His Son, the Inheritance of Saints, addeth further, in light. As light is in Scripture the ſymbole of two things, knowledge, and glory; ſo it may be taken here two wayes; either for the knowledge of thoſe divine things, which GOD revealeth in His Goſpel; or for that ſoveraign joy, and felicity whereof we ſhall be ſeized on high in the Heavens. It is beſt, in my opinion to joyn theſe two expoſitions together; that we may ſo comprehend the entire ſtate of the whole inheritance of Saints; who after they are once united to JESUS CHRIST, do alwayes live in light; firſt, in that of grace during their pilgrimage on earth; afterwards, in that of glory; Rev. 21.23.when they ſhall be raiſed up to that bleſſed City, which hath no need of the Sun, nor of the Moon; becauſe the brightneſs of GOD hath illuminated it, and the Lamb is the light thereof. 1 Theſ. 5.5. Phil. 2.15. Mat. 5.14.For this cauſe all the divine denizons of this heavenly State, are called Children of light, and of the day; which ſhould ſhine, as lights, in the midſt of a perverſe generation; and be the light of the world: as perſons born of the light of the Spirit, and of the word of God; who being led by the rayes of their Sun of Righteouſneſs, walk on ſtraight towards the ſupream ſource of lights; where arrived, they ſhall eternally dwell in that ſhine, which will transform them into the image of their LORD, from glory to glory, by the power of His Omnipotent Spirit.
But it is time, to come to the other verſe: in which the Apoſtle addeth, what the Father hath done, to make us, thus capable of partaking in the inheritance of Saints in light. He hath delivered us, (ſaith he) from the power of darkneſs, and tranſlated us into the Kingdom of His well-beloved Son. By darkneſs the Scripture ordinarily underſtands, ignorance, and miſery; the two contraries of knowledge, and joy; which it ſignifies by light, as we ſaid even now. For ignorance, and error do hide the true, and natural form of things, from our underſtandings; juſt as darkneſs doth wrap up viſible objects, from our bodily eyes. And foraſmuch as there is nothing more unpleaſant to men; nor more affrighting, than the obſcurity of darkneſs; thence it comes, that the term is alſo made uſe of, to repreſent horrour, trouble, and miſery. So the power of darkneſs, is nothing elſe, but that tyranny, which the Devil, and ſin do exerciſe over their ſlaves, filling their ſpirits with deadly errours, and brutiſh ignorances; and their conſciences, either with affrightment, or inſenſibility; and training them on by little, and little, under this diſmal yoke, into the horrours of eternal death, which our LORD often calleth, outer-darkneſs, where is weeping, and gnaſhing of teeth. For as knowledge, and truth, is a light, neceſſary for the attainment of ſalvation; ſo errour, and ignorance infallibly lead to death. Therefore the Devil, the ſworn enemy of our good, blindeth men the moſt he poſſibly can, ſpreading before them groſs, and thick miſts, which hide Heaven, and its bleſſed brightneſs from them. This is the ſumm, of his craft, and ſubtil operation. The deep of his abyſs doth ever vomit forth into our aire, a black vapour, for the rendring of our ſenſes uſeleſs. By this means, he turned heretofore, the Nations of the Earth, from the ſervice of their Creator; obſcuring, and ſmothering by his illuſions, thoſe ſparkles of the knowledge of Him, which they had; and plunging them, and holding them down in ſo deep ignorance, that theſe miſerable men were not aſhamed, Rom. 1.23.to adore the work of their own hands, and change the glory of the incorruptible GOD, into the reſemblance, and image of corruptible man, and of birds, and of four-footed beaſts, and creeping things. As for juſtice, and honeſty of life, this impoſtor had ſo extinguiſhed the lights, which Providence had kindled for them, in their hearts, and ſo diſordered all their knowledge by his ſeductions, that the vileſt abominations paſſed among them for indifferent things. Walking on in ſo thick darkneſs, it is no wonder, if they were in continual fear; they knew not where they went, nor whither they ſhould come; and fell at laſt, after having pittifully ſtumbled, and ſtaggered, into the precipice of eternal perdition. And would to GOD, the Prince of errour did not yet ſtill abuſe the world, in the ſame manner! Certainly the darkneſs of the old Paganiſm was not more groſs, nor ſhameful; than that, which covers the greater part of the earth, at this very day. But whereas, that errour, wherein the Devil keepeth men, is called by the Apoſtle, the power of darkneſs, and not ſimply darkneſs, this teacheth us, that that accurſed one worketh effectually in them; doing with their hearts, what ſeemeth Him good; and planting all deceit, and ignorance in them at his will; ſo as theſe wretches cannot defend themſelves therefrom. This is one thing, the Apoſtle teacheth us elſewhere; as when he ſaith, that this evil Spirit now worketh, with efficacy, Eph. 2.3.in the children of rebellion. Not, that he hath naturally any juſt Dominion over the ſouls of men: but their ſin brings them under His Sceptre; and their hearts being of themſelves full of unclean, and unjuſt affections, it comes to paſs through the exceſs of their corruption, that he never tempteth them in vain. And all this imperial force he hath upon them, is founded meerly on impoſture, on errour, and ignorance: ſo as, it is with a deal of truth, and elegancy, that St. Paul calleth it here the power of darkneſs. This is, Faithful Brethren, the ſad, and pittiful eſtate, in which naturally men lye. Let not the paint, and luſtre, of their pretended wiſdom, and juſtice, dazle your eyes. In the ſight of GOD, it is but darkneſs; whence it comes, Eph. 5.8.that the Scripture calleth them, darkneſs it ſelf. Ye were ſometime darkneſs, ſaith the Apoſtle to the Epheſians. Judge hereby, how horrible the errour of thoſe is, who dogmatize, that liberty is ſo very natural to man, as they cannot conceive, that they can be men without it. Let them Philoſophiſe upon this ſubject, as they pleaſe. They ſhall never be able to ſhew, that a man can be, all at once, both at liberty, and under the power of darkneſs. He that is under the power of another, is not free. It's GOD alone, that can enfranchiſe men, and take them from this miſerable ſervitude, and bind that ſtrong Tyrant, who did hold them Captive. It is to this Soveraign LORD, that the Apoſtle here giveth the glory, both of his own liberty, and of the Coloſſians theirs. foreign.He (ſaith he) hath delivered us from the power of darkneſs. Yet the Greek word, which he uſeth in the Original, hath more Emphaſis, ſignifying, that He delivered us by an exerting of power; drawing us, and, if I may ſo ſpeak, plucking us out of the irons, we were in: whereby he repreſenteth to us, on the one hand, how ſtrong, and ſtrait the bonds of our ſlavery were; and on the other hand, how excellent, and admirable the power is, which GOD hath diſplayed, to bring us out of this ſpiritual Egypt. For we experiment it daily, that though nothing be more ſordid, and ſhameful than the tyranny of error, Yet we all, naturally love it; ſo horrible is our corruptneſs. The moſt adore their fetters; and quit not the darkneſs of Egypt, and horrours of Sodom, but with regret. To fetch them thence, GOD muſt deſcend from Heaven, and take them by the hand, as yer-while Lot and his Children. You know, He doth deliver them from this black power of darkneſs, when He diſſipates their errour, and ignorance, cauſing His Sacred truth to ſhine into their hearts, after ſo vive, and ſo glorious a manner; as they diſcern it, notwithſtanding all the illuſions of Satan, and the world. Then, the Empire, which this impoſtor exerciſed over them, vaniſheth away. They wonder, how ſo weak clouds could hide from them, ſo reſplendent a light; and this new flame, or to ſay better, this new Sun, diſcovering to them the true countenance of things; the falſe colours, wherewith the Devil, and the Fleſh endeavour to diſguiſe them, have no more force upon them. They then ſee, as uncovered, and nakedly, the turpitude, and horrour, of idolatry, of ſuperſtition, and of Vice: and on the other ſide, clearly perceive the verity, the beauty, and the excellency of piety, and ſanctity.
This deliverance is abſolutely neceſſary, for having part in the inheritance of Saints: unto which none is received, who is not a child of light, and hath not renounced the ſervitude of errour, and of vice. And I profeſs, it is much, to have ſhook off the yoke of darkneſs, and be gone forth from its power. Yet this is not all. If the LORD ſhould ſtop there, we, for all this, ſhould have no ſhare in the divine glory of the heavenly Canaan. It is of abſolute neceſſity for admiſſion there, that we bear the marks of the Lamb, and at our going out of darkneſs, enter into His Holy light. For this cauſe, the Apoſtle after he had ſaid, that the Father hath delivered us from the power of darkneſs, immediately addeth, and tranſlated us into the Kingdom of his well-beloved Son. For though, in effect, theſe two benefits of GOD are inſeparably joyned together; yet notwithſtanding they do conſtitute two different graces. It is his goodneſs, and not their nature, that hath thus tyed them each to other. Had not the counſel of His love otherwiſe ordered, it might have come to paſs, that a man ſhould be delivered from the power of darkneſs, and yet not enter into the Kingdom of His Son; but remain in ſuch a liberty, as Adam's was before he fell. But now, ſince no man hath remiſſion of His ſins, without becoming a member of JESUS CHRIST by Faith; and ſince all that have this honour, are predeſtined, by the good pleaſure of the Father, to be conformed to the image of their head, and conſequently to have part in His Kingdom, and Glory; there muſt of neceſſity, be entring into his Kingdom, or an eternal abiding under the power of darkneſs. The Apoſtle, by the Kingdom of the Son of GOD, means that very thing, which the Evangeliſts ordinarily call, the Kingdom of Heaven; that is, the Church of our LORD JESƲS CHRIST; that bleſſed City builded by the miniſtry of the Apoſtles, and Prophets upon the Son of GOD, it's only, eternal, and unmoveable foundation, the ſtate of the Meſſiah; the new republique of GOD, His royalty, and prieſthood. It is very pertinently, that he calleth it here, the Kingdom of the Son of GOD: becauſe the inheritance of Saints, being the matter in hand, which none but a child of GOD can have part in; this informeth us, that we may not obtain this right and title, but in the Kingdom of JESUS CHRIST alone; ſince none but He the true, and proper Son of GOD is able to convey divine adoption to us: and it is for a like reaſon, that He ſtileth Him the well-beloved Son of GOD; even to the end we might confidently hope for all the grace, and glory, which the Father promiſeth us: inaſmuch as we pertain to His wel-beloved, Him in whom He is well-pleaſed; whom He ſingularly affecteth, and as perfectly as Himſelf; His eternal delight, and love. Beſides I doubt not, but the Apoſtle had ſome aim to heighten the grace, which the Father hath ſhewed us, by this apt, and clear oppoſing of the Kingdom of His well-beloved Son, into which He hath tranſported us, to that power of darkneſs, the Empire of His enemy, from which He hath delivered us. GOD brought us into this bleſſed Kingdom, when He gave us the faith of His Goſpel, the righteouſneſs of His Son, and the conſolation of His Spirit, ſigning us with the badges of His Houſe, and ſealing us with His holy Baptiſm. But the word tranſport, or tranſlate, which the Apoſtle uſeth, repreſents alſo the ſtrength and vertue of this action by which GOD hath brought us into the Communion of His Son. I acknowledge, the operation of this grace of His, is ſweet, and pleaſant: for it perſwadeth, it gaineth the heart, it is accompanyed with the very great joy of him, that receives it: But withall it is potent, and efficacious. Nothing can reſiſt it. There is no rebellion, nor hardneſs of heart, but it ſubdueth; Joh. 6.44.it draweth men to JESƲS CHRIST, as Himſelf expreſſeth it; or as His Apoſtle ſaith here, it tranſlates them into His Kingdom,
This is that, Beloved Brethren, which we had to deliver you, for the expoſiton of this Text. I wiſh, that the ſame ſpirit which yerſt indited it to the pen of the Apoſtle, would pleaſe to engrave it in the loweſt depth of our hearts, with the point of a Diamond, in uneffaceable Characters; that we might have it day, and night before our eyes: that we might carefully peruſe it, and conſult it, in all the occurrences of our life! This meditation would ſuffice, to conſerve in a conſtant, and happy exerciſe of Chriſtian piety, and to guard us from all, that diſturbeth our ſanctification, or our comfort. Firſt, it would enflame us with an ardent love of GOD, and excite us to a ſprightful, and ſincere acknowledgement of His benefits. For what love, what reſpects, and what ſervices do we not owe to this Soveraign LORD, who hath vouchſafed to diſplay ſo much mercy, and goodneſs upon us? who hath called us, from that eternal death, wherein we were ſunk with the damned, unto the poſſeſſing of the inheritance of His Saints? Who hath made us meet to enter into the fruition of His light? Who by a miracle of His power, and wiſdom, hath plucked us from the yoke of the Devil? hath delivered us from the unrighteous, and murtherous power of darkneſs, and to compleat His graces, hath tranſlated us into the bleſſed Kingdom of the Son of His dear love? Who from brands of Hell, that we were, hath changed us into live, and lightſome Starrs, in His Firmament? of dead doggs, hath made us firſt-fruits of His Creatures; and from ſlaves of Demons, transformed us into Angels, and from the accurſed ſtate of Satan, raiſed us to the Sacred Fellowſhip of His Son; to be henceforth His free-men, His brethren, and His members? O love! O goodneſs incomprehenſible! How have we the heart to offend ſtill, a LORD ſo charitable, ſo admirable? How is it, that His ſo divine beneficence doth not tranſport our ſpirits? doth not win to His ſervice all the thoughts, and affections, and motions that we have? Chriſtians, all the acknowledgement He demands of you, for ſo much good done you, is but that you live holy. Refuſe Him not ſo juſt, and ſo reaſonable a due. He hath made you to partake of the inheritance of Saints; Be not ye ſo ingrateful, as to mix with the profane. Be ye ſeparate from them, and have no communion with the impurity, and ordure of their vices. Deſpiſe not, as Eſau, the title you have to ſo precious an inheritance; Let it be dearer to you, than all the periſhing proviſions, and delights of the earth; none of which is better, than that pittiful pottage of Lentils, for which the profane man did truck away His birth-right. This inheritance is in light. Live then, as children of light. Let your converſation be all radiant with thoſe divine, and heavenly vertues, which the Goſpel of your Saviour recommendeth unto you. The darkneſs is now paſſed. The Sun of righteouſneſs is at his full height. Let that infamous power of darkneſs, under which you ſometime groaned, have no more authority over you. Open all your underſtanding, that you may perceive the glory of the LORD; and ſuffer no more abuſe by the illuſions of errour. Labour to encreaſe your light, being ſtill at the Scriptures of GOD, the living ſpring of all ſpiritual illumination; the inexhauſtible treaſure of ſaving knowledge. But let this light ſhine alſo in your manners: For it's to no purpoſe, to renounce the darkneſs of ſuperſtition; if you remain in that of vice. 1 Joh. 2.11.He that hateth his Brother, (ſaith St. John) is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth; for darkneſs hath blinded his eyes. Remember, you are no longer in the School of Satan, the Prince of darkneſs. You are in the Kingdom of the Son of GOD. Have thoughts, and do actions, worthy of ſo glorious a condition. Let it purifie your life of all ſtench, and ſordidneſs. Let it elevate your hearts above mortal things, and ſet them in Heaven, the reſidence of this Divine royalty. But, Dear Brethren, as this Text doth oblige us to a ſingular ſtudious purſuit of Sanctification; ſo openeth it to us a living ſource of conſolation, and joy. For if we knew our bleſſings, and that wonderful grace which the Father hath ſhewed us, what were there more happy than we? We have part in the heritage of Saints. The kingdom of the beloved Son of GOD hath been given us. O great, and magnificent portion! Let the world boaſt of, and adore, its gold, its honours, and its delights, as much as it liſteth: we have that better part, which alone is ſufficient to make us eternally happy, though we ſhould be deprived of all the reſt. Chriſtian, if the world bereave you of what you have in its fee, and juriſdiction; conſider, it cannot take from you the inheritance of Saints. If it deny you its Leeks, and Onions, and Fleſh-pots; it ſhall not be able to debarr you, from that divine light, which ſhineth on you, and which, in ſpight of all its attempts, ſhall conduct you to your bliſs-ful Canaan. If it take from you its honours, if it drive you even out of its earth, it ſhall not be able, to wreſt the Kingdom of the Son of GOD from you, nor ſequeſter that dignity, and glory, which you poſſeſs in it. This is not a corruptible Kingdom; it's not like thoſe of the earth, that are ſubject to a thouſand, and a thouſand diſgraces, miſeries, and mutations. It's an immortal Kingdom, firmer than the Heavens; ſo abundant in glory, and in goodneſs, that it changeth all thoſe, who have part in it, into Kings, and Prieſts. Faithful Brethren, content we our ſelves with ſo advantageous a portion. Let us enjoy it for the preſent by a lively, and an eſtabliſht hope, ſweetly bearing the incommodities of this ſmall journey we take, to get to it, and patiently expect that bleſſed day, on which our Heavenly Father, having finiſhed the work of His grace, will raiſe us all up into His glory, and put on our heads, the crownes of life, and immortality, which he hath promiſed us in the eternal Communion of His well-beloved Son. To whom with the Father, and the Holy Spirit, the true, and only GOD, bleſſed for ever, be all honour, and praiſe, to Ages of Ages. Amen.