July 1

Having made peace through the blood of his cross.—Col. l. 20.

THE apostle takes it for granted that the work of peace and reconciliation is accomplished. He does not, therefore, apply himself to prove that mankind is reconciled to God, but to present to our view the very method of reconciliation. Now, to reconcile is nothing else than to renew a friendship broken asunder by some grievous offense, and so to restore the parties at enmity to their former concord. That is, to make peace. And this, notwithstanding the fall of man, and the hatred of sin on God's part, it pleased God to accomplish through the blood of his cross, that is, through the blood shed on the cross; or, through that bitter and bloody death which Christ endured on the cross. Two things, then, are here to be considered:

I. Why God willed peace and reconciliation should be made through the blood and death of his Son. II. Why by the death of the cross.

I. Why God willed peace and reconciliation should be made through the blood and death of his Son. This mode of redeeming mankind was the most consistent with respect to God, because it accorded as well with the Divine justice as with the Divine mercy. God showed his justice in exacting a full satisfaction; the death of an infinite person for infinite guilt. He showed his mercy, in exacting it not from us miserable creatures, who were incapable of paying it, but from Christ, who could pay it.

But even as to us many reasons may be adduced to prove that this mode of redeeming mankind by the death of Christ was most congruous. And here this principle may be laid down: That any mode is more suitable and adapted to the attainment of any end, in proportion as there is in it a greater concurrence of expedients to that end. This being admitted, it is easy to show that in this mode of redemption by the death of Christ, many expedients concur which must altogether contribute to advance our salvation.

1. By this death of Christ, man most clearly discovers the infinite love of God towards him, and is thus inflamed to love God in return, than which nothing more conduces to human salvation. So says the apostle, God commendeth his love towards us, in that whilst we were yet sinners Christ died for us. Now, truly, upon this view of the love of God, ungrateful and inhuman is that man who is unwilling to return that love.

2. By this death of Christ, we are constrained both to avoid and to abhor sin. For that must of necessity be deadly which could be healed in no other way but by the death of Christ. Who, then, seriously reflecting that his sins could not have been expiated in any other way than by the blood of the Son of God himself, does not shudder to trample under foot this most precious blood by his daily transgression?

3. By this death of Christ, an example of righteousness, humility, obedience, patience, and all virtues, is set before us. For the godly rejoice to suffer for righteousness' sake, when they reflect that Christ Jesus, the Captain and Author of their salvation, underwent death itself. For as it is honorable of the soldier to drink of that cup which his general had tasted before him, so is it to Christians, to taste of that cup of affliction which Christ himself drank of for them. Therefore this mode was most suitable, because it especially excites to the love of God, to hatred of sin, and to the practice of godliness.

II. Why by the death of the cross. For both in this place, and frequently elsewhere, this is urged by the apostle, as in Philippians 2:8, He became obedient unto death, even the death of the cross. This kind of death not only serves to aggravate his sufferings, but also to confirm our faith.

1. This kind of death shows that Christ took upon himself the curse which was due to us, and freed us from the same: for God hath, therefore, pronounced the death of the cross accursed, because he had determined for our deliverance to inflict this shameful kind of death upon his Son. The words of the apostle refer to this, Galatians 3:13; Christ hath redeemed us from the curse of the law, being made a curse for us: As it is written, Cursed is every one that hangeth on a tree.

2. Because this kind of death corresponded to many types and figures. For the sacrifices which prefigured Christ were placed upon wood, and were raised aloft before they were burnt. The brazen serpent, suspended upon a pole, shadowed forth, according to Christ's own interpretation, his crucifixion; as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. I, if I be lifted up, will draw all men unto me.

3. That the pious may understand from thence, that no kind of death for righteousness' sake is shameful or to be dreaded. The cross of Christ arms his disciples against this fear; which was manifest in the martyrs, who avoided not death, however ignominious.