Exposition of Colossians

In this verse the Apostle meets with a secret exception that might be made against his speech in the former verse, on this manner; some might say, though outward circumcision, the cutting away of the fore-skin of the flesh be not now needful for the believing Colossians, that being proper to the time of the old Testament, yet they have need of an outward sign and sacrament, signifying and sealing up unto them their inward and spiritual circumcision: this exception the Apostle prevents in this verse, showing that the Colossians had an outward sign and seal of their inward circumcision (namely) baptism which by Christ his institution succeeded circumcision, & that instead of being circumcised, they were baptized, and so had the outward sign with the thing signified.

Now the Apostle doth not rest in expressing the outward sign of baptism, but by way of further explication and declaration of the inward circumcision, and abolishing of the corruption of the believing Colossians, he sets it out, together with the inward things signified by baptism, and whereof through baptism they were made partakers, as,

First that, through Baptism was signified and sealed [ 1] up unto them, and they made partakers of the burial of Christ. In that ye are buried with him through Baptism, &

Secondly that though Baptism was signified and sealed up unto them, and they made partakers of Christ his resurrection in these words: In whom ye are olso raised up together.

And then followeth the inward means by which their [ 2] outward baptism was effectual to make them partakers of Christ his burial and resurrection, (namely) faith through the faith.

Which faith is further described by the efficient cause [ 3] of it that is the cause working faith in the heart (namely) the power of God, through the faith of the operation of God.

And that power and operation of God is further specified [ 4] to be the same that raised up Christ from the dead in the last words, which raised him up from the dead.

Come we to the particular examination of the words [ 5] as they are laid down by the Apostle, and first of these words. In that ye are buried with him through Baptism; for the understanding of these words, two questions are to be answered.

First, what it is to be buried with Christ.

Secondly, how through Baptism we are buried with [Quest. 2] him.

For the First, to be buried with Christ, is to have fellowship and communion with Christ in his burial, to partake with Christ; both in the merit of his burial, whereby he hath changed the nature of the grave, and taken away the horror of it, and turned it from an house of perdition, to a place of sweet repose, and to partake with Christ in the power of his burial to bury sin and natural corruption in us.

For the second question I answer, that we are buried with Christ through Baptism two ways.

First in sign and Sacrament only, for the dipping of the party baptized in the water, and abiding under the water for a time, doth represent and seal unto us the burial of Christ, and his abiding in the grave, and of this all are partakers sacramentally.

Secondly, we are buried with Christ through Baptism, not only in sign and sacrament, but in deed, and truth, when by the working of his spirit we are baptized into Christ, & really engrafted into him; for being really and truly made one with Christ, we are made partakers of the merit and power of his death, burial and resurrection, and all his benefits, as the Apostle plainly teacheth, Rom. 6.34.5.6. Know ye not that all we which have been baptized into Jesus Christ, have been baptized into his death? We are buried then with him by Baptism into his death; that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, &c. where he shows that such as are baptized not only in sign and sacrament, but truly baptized into Christ, are baptized into his death, burial and resurrection, and so are partakers of the merit and power of his death, burial and resurrection, by the answer to these two questions, we may come to conceive the meaning of the Apostle in these words to be this, as if he had said, in that ye through Baptism being truly engrafted into Christ, and made one with him, are partakers of the merit and power of his death and burial, (for his burial presupposeth his death and the Apostle is so to be understood) to kill and bury sin and natural corruption in you. Now these words being thus understood, the words following are after the same manner to be expounded, only reading for (in whom) in which with reference to Baptism, as the original will bear it, and it is more agreeable to the context. In which Baptism, and the words so read, the meaning of them is plain by the former exposition, as if the Apostle had said, in which baptism you being truly engrafted into Christ, are partakers of the merit and power of Christ his resurrection, and by that power are raised up to newness of life.

Now here observe that the Apostle by way of prevention [Doct. 1] of an objection, makes known that the Colossians had an outward sign and seal of their inward and spiritual circumcision (namely) baptism, that instead of being circumcised they were baptized. Hence briefly note we that baptism succeeds in the room of circumcision, and that circumcision being now abolished, [Use, ground and warrant for the baptizing of infants] baptism is put in place of it by the institution of Christ, and hence we may have one ground and warrant to prove the baptism of infants, that the baptism of infants is lawful and warrantable by the word of God, for circumcision being administered to infants in time of the old • Testament, there is no reason why Baptism succeeding it should not be administered to them in time of the gospel, unless we say that the condition of the infants of Christians in time of the New Testament, is worse then of the children of the Jews, in time of the old; and that by the coming of Christ, the grace of God is more obscure, & not so ample & large, or less testified to us then it was to them which lived under the law, which to say were to cast reproach and contumely on Jesus Christ, and far be that ftom us. For concluding the next point we are to mark that the Apostle speaks here in the time present; Ye are buried with him, &c. Hence we may take up this conclusion.

[Doct. 2] That Baptism hath use after the administration of it, even throughout the whole life in such as are truly baptized, it is effectual to the taking away of sin in all times of life, it seals up the washing away of all sins in all times of life, past, present, and to come. Hence it is that the Apostle Peter, 1. Epist. 3.21. speaking of those who were before baptized, saith Baptism which now saveth us and our Savior Christ himself extends baptism in the force and efficacy of it, as well to the time to come as to the time past, Mar. 16.16. He that shall believe and be baptized shall be saved, the reasons of this.

That baptism is effectual to the taking away of sin in all times of life are these two.

[Reason 2] 1 The foundation or substance of baptism is the covenant of grace; for in Baptism God promiseth and covenanteth with the baptized such as are inwardly baptized to be their God, and this covenant is eternal, Isai 54.10. the mountains shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the covenant of my peace fall away saith the Lord, that hath compassion on thee. Ierem. 32.40. I will make saith the Lord an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear in their harts, that they shall not depart from me, therefore the force and efficacy of baptism is not limited to any time, but is of force so long as the covenant is of force.

Secondly, baptism is the sacrament of incision of ingrafting [Reason. 2] into Christ, sealing up our setting into Christ, which is only once never after to be done again, and therefore the force of it continueth in all times: for if it did not, then we should have another ingrafting into Christ, and another seal on the same, but because we are once engrafted into Christ, and after nourished in him, therefore we are once only baptized, and many times receive the sacrament of the Supper, and that plainly proves, that the force of baptism is extended to the whole life of man, to seal up the taking away of all sins, both original & actual, in regard of the guilte and punishment of them.

This for the use of it may discover the error of the [Use. 1] Papists, who teach that Baptism takes away all sins that go before it, but sins committed after, are not thereby taken away, but must be taken away by their devised sacrament of penance, a doctrine directly opposite to that which I have now delivered and proved, and such a devise as destroys the true use and nature of Baptism, yea such as is full of much discomfort we are to renounce it.

For a second use consider we the comfort of the truth [Use. 2] delivered, it is full of sweet comfort to all such as are inwardly baptized (namely) such as are careful to perform that part of the covenant made between God and them, that belongs to them (that is) to repent of their sins, and to believe in Christ, to them it is full of heavenly comfort. For why? is baptism effectual to seal up the washing away of all sins in all times of life? then in all times of trouble and distress: especially in time of trouble and affliction of mind and conscience have recourse and go with speed to thy Baptism, there thou shalt find comfort, thou shalt find that God hath therein sealed up unto thee his love and favor, and his everlasting covenant of grace, and hath promised to be thy God forever, and he will not fail of his promise. Men use often to look on deeds and willes, and such like writings, that they may be resolved in matters of doubt: Look then often on the Will of thy heavenly Father, sealed and delivered to thee in thy Baptism, and thou shalt be better resolved in the midst of thy greatest doubts; thou shalt there find that thou being once entered into covenant with God, no evil in thee can drive God from his promise, but that he will surely perform it, and be thy God forever, even good and gracious unto thee, in the forgiveness of all thy sins, yea, that in thy Baptism was sealed up unto thee the pardon of all thy sins, even of that sin that happily now troubleth thy mind and conscience, and that is a matter of singular comfort, and often to be thought on by all such as are truly baptized, and let none but such take hold of this comfort, to them only it belongs, from these words [Doct. 3] of the Apostle we are farther taught.

That as many as are truly and inwardly baptized, are by baptism made partakers of the merit, and power of Christ his death, burial and resurrection, the Apostle saith; through Baptism they were buried with Christ, &c. and further proof of this we heard before out of Rom: 6.3.4.5.6. &c. together with the ground of it (namely) our union with Christ that we being made one with Christ, have communion and fellowship with him in his death, burial and resurrection, and hereby first we may see the wickedness of that Popish distinction, that baptism [Use. 1] is for remission of sin • , life and sanctification; but confirmation by laying on the hands of the Bishop, which they hold also to be a sacrament, is for strength to fight against spiritual enemies, as though there were any sanctification, without strength to fight against spiritual enemies, and as though when we have comfort from baptism against terrors and temptations, we are not strengthened and encouraged to fight against them, it is a most absurd and foolish distinction, I leave them, and for the use of this doctrine to our selves.

Is it so that such as are inwardly baptized, are by their [Use. 2] baptism, made partakers of the merit and power of Christ his death, burial and resurrection; then let us hereby examine our selves, if we find our selves dead and buried with Christ, we are inwardly baptized, but if it be otherwise, we are not; and that we may know when we are dead and buried with Christ, remember we the condition of such as are dead and buried, they neither see nor hear, they have no sense nor feeling of anything; if it be thus with us in respect of sin, when the Devil, and our own corruption do allure us to sin; if we be not moved to it, but are as men dead in regard of it; we are then through baptism dead and buried with Christ: but if when we are moved to sin, we have hearts ready to yield unto it: for example, when we are tickled, with the lust of uncleanness, if our hearts be ready to consent, and our bodies to execute the same; if when we are provoked by injury our hearts be presently enflamed with anger, our tongues ready to shoot out bitter words; we are not yet through Baptism partakers of the power of Christ his death and burial, and consequently we can have no comfort by our baptism, & let us know it for a truth, that without inward Baptism we have no part in Christ, outward baptism without the inward is but the mark of a fool that makes a vow, and afterwards breaks it, as saith the Preacher, Eccles. 5.3.

Let me now add one thing to this point, by way of further use and application of it (namely) this, it being so that as many as are truly baptized, are by baptism made partakers of the merit and power of Christ his death, burial and resurrection, and we are hereby to examine our selves, let us further know that we are often to examine our selves upon every occasion, we are to look [Use. 3] to our baptism, to see whether we through baptism, be dead, buried, and raised up with Christ, or no, and especially then, when the sacrament of Baptism is administered in our sight; the administration of that Sacrament must be a visible Sermon to put us in mind of this duty, even then are we to enter into our own hearts, and to examine our selves, it is therefore a great fault in such as depart and go away from the public assembly (having no urgent extraordinary occasion) when the Sacrament of Baptism comes to be administered, as it is a bewitching, and an enchantment of Satan to hold such as have Jesus Christ in lively manner described in their sight, and crucified before them, in the preaching of the word and administration of the sacraments, to hold them from yielding obedience to the truth, as the Apostle saith, Gal. 5.1. so doubtless it is a subtlety and sleight of the Devil, as much as possibly he can to keep men from seeing Christ crucified before them. From seeing the death of Christ in lively manner set before them, either in the preaching of the word; or administration of the Sacraments; and to this end he labors to fasten upon their minds this conceit, that Baptism only concerns the little children that are to be baptized, and some few others, & nothing at all belongs to them but that they may depart the congregation at their pleasure, and without question he hath poisoned the minds of many with this pleasing conceit, and it is very needful that this cunning working of Satan should be discovered unto us, and we put in mind of this fault, that we may learn to reform it, and to this end know we.

That Baptism is a public work of the whole congregation, and everyone of us hath a part in that work, in witnessing the work done by the the Minister, in approving the same by one consent of the spirit of grace, by consenting in prayer and thanksgiving, yea the whole body of the congregation ought with knowledge of God's covenant, & joy of a member to be added to the church, to address themselves to that work; yea everyone of us ought particularly to take profit by it, as oft as we see it administered, we are to call to mind our own Baptism, and see whether the Lord hath been powerful through that to kill, and bury sin in us, and to raise us up to newness of life or no, and to remember the vow everyone of us made in Baptism, this is our duty, and these excellent uses ought we to make of that holy Sacrament, whensoever we see it administered; therefore let no man think it a matter arbitrary and indifferent, that he may either stay or go away at the time of the administration of it: no, no it is our duty to attend it, and it is of excellent and profitable use to everyone of us, and it is the subtlety of Satan to make us lightly regard it.

I pass on to further matter from these words of the Apostle, buried with him through Baptism, &c. there is yet offered one thing more to be considered of us, & that of excellent use.

Hence we are further taught, that such as are engrafted [Doct. 4] into Christ through Baptism, are so nearly conjoined with him, as that they are dead and buried with him, and raised up together with him; yea, what Christ did as mediator, they did with him as the members of his body; Hence it is that the Apostle, 1. Corinthians 12.12. (which is worthy to be observed of us) gives the name of Christ to all true believers in Christ, he stiles them jointly together being one mystical body by the name and title of Christ, so is Christ (that is) the Church of Christ; and he gives the reason of it in the verse following, because by one spirit they are all baptized into one body, whether Jews or Grecians, bond or free, and have been all made to drink into one spirit, and they are made one body, under one and the same head Christ Jesus; and hence it is that the Apostle, Gal. 2.19. saith he was crucified with Christ, and in the third Chapter of this Epistle, Verse 1. If ye then be risen with Christ, seek those things which are above, as if he had said, if ye be made one with Christ, and as members of Christ be risen up with him, seek those things which are above, where Christ fitteth at the right hand of God: by all which places & many others that might be brought it is very clear, that so near is the union and conjunction of Christ and his true members engrafted into him through Baptism, that what Christ did as mediator, they did with him, when he died they died with him, when he was buried they were buried with him, when he rose again from death to life, they were raised with him.

First, this may serve as a ground of excellent comfort [Use. 1] to all such as are truly engrafted into Christ by Baptism, for why? consider it, is it so that when Christ died, they that are engrafted into him died with him, when he was buried, they were buried with him, when he rose again, they were raised with him? what then shall disappoint them, what then shall deprive them, of the fruit, the benefit, and the comfort of Christ his death, burial, and resurrection; surely, not all the power of hell is able to do it; Let the Papists say what they will, that justifying faith by which we hold the merit of Christ his obedience, active and passive, may be utterly lost, which they are never able to prove, yet they will never be so shameless as to say we can be frustrated and disappointed of the fruit, benefit and comfort of that which we have already done together with Christ, can a member of Christ die with Christ, be buried with him, and raised up with him, and find no benefit nor comfort by Christ his death, burial and resurrection, he dying, being buried, and raised up for the good and comfort of his members; it is not possible, as many as are truly engrafted into Christ, died with Christ when he died, were buried with Christ when he was buried, and were raised with Christ when he was raised, and therefore cannot be disappointed of the benefit of his death, burial, and resurrection, but shall be sure to find the comfort in those deeds of Christ, both in life and death; yea we being once set into Christ, and made one with Christ, our hope of heaven is so sure and certain that we are said now to sit with him in heaven already, they are the very words of the Apostle Ephes. 2.6. and that is a ground of sweet comfort for all such as find themselves engrafted into Christ through Baptism.

Again it being so, that so near is the union between [Use. 2] Christ & his menbers, that when Christ died they died with him, when he was buried they were buried with him, when he rose from the dead they were raised with him. If ever we look for comfort by Christ, here must be the ground of it that we are dead & buried, & raised with Christ; for all our comfort is from our union with Christ, and as many as are truly united with him are dead, buried, and raised up with him, and therefore if ever we look for comfort by him, we must find our selves dead, buried, and raised up with him: through the subtlety of Satan many deceive themselves, they think it sufficient if they can say, Christ died for them, and they are persuaded Christ shed his blood for them, though they never find themselves crucified, dead, buried and raised up with Christ.

But we must know that this is not sufficient, [Quest.] this is not to build our comfort on a sure ground; no will some say, is not the merit of Christ his Death, a sure ground to build upon.

I answer, [Answ.] yes, for those to whom it appertains, and they are only Christ his members, who were crucified with him: and if we would find and be assured of true comfort in Christ, we must not rest in the fruit and merit of his death, but we must go a step further and find our selves crucified and dead with him.

[Quest.] If you ask how a man shall know this: the Apostle hath taught us, [Ans.] Rom. 6.6.7. When the old man (that is) our natural corruption is crucified with Christ; as a malefactor executed ceaseth from theft murder, and the like, so certainly, if thou be crucified with Christ, thou shalt find thyself to cease from thy old sins. And let this be ever the ground of thy comfort in Christ, that thou art crucified with Christ: even a wicked reprobate may fancy to himself that the merit of Christ his death belongs to him, but can never go thus far to find himself dead and buried with Christ: if then we would go beyond a reprobate, one that is damned in hell. Let us not content our selves with a bare notion that Christ died for us, but let us labor to find our selves dead, buried, and raised up with Christ: and that only will assure us, that we through baptism are engrafted into Christ, and made one with him, and that all the strength of Hell shall never be able to make a division between Christ and us, and that will be unto us a sure ground of lasting comfort: it followeth, (through the faith of the operation of God) in these words the Apostle sets down, as we have shown, the inward means by which outward Baptism was effectual to the Colossians, and they made partakers of Christ his burial and resurrection, (namely) faith, and that is described by the efficient cause of it, (namely) the actual working of the power of God. For the power of God is twofold; absolute, by which he is able to do more then he will; and actual • equal to his will, and that power we are here to understand, and the meaning of the words is briefly this, through faith wrought in you by the actual power of God.

Observe we hence in the last place, that Baptism is effectual [Doct. 5] to seal up the grace of God, touching washing away of sins and regeneration only in such as believe it is not the outward act of baptism that doth confer and give grace without faith. The Apostle saith plainly, Ye are buried with Christ through Baptism, and that through Faith. Yea, the proposition is general, that the Sacraments without faith do not actually confer grace Ephes. 5.26. The Apostle saith, that Christ sanctifieth his Church by the washing of water, and he there stays not, but adds further through the word, (that is) through the word of promise believed: for indeed, the word it self is not as a phisicall or natural instrument containing grace, but doth only signify the good will of God to his chosen, and being mixed with faith is profitable, and it is the power of God to salvation only to them that believe, Rom. 1.16. Therefore the Sacraments which are but the word of God made visible, do not give grace by the outward act, but through faith in those that rightly receive them, they are effectual to signify and seal up the grace of God.

Use. First, this may discover unto us the error of the [Use. 1] Papists, who teach that the Sacraments of the new Testastament confer grace, ex opere operato, yea, they say that the Sacrament of Baptism doth it self wash away sins by force and virtue of the work and word done, and said in the Sacrament; and for this they allege Act. 22.16. Arise and be baptized, and wash away thy sins in calling on the name of the Lord. Which text if it be well observed makes directly against them; for to the Sacrament of Baptism is here joined calling on the name of the Lord, which is a fruit of faith, and whereunto salvation is promised, Rom. 10.13. It is therefore a mere device of their own, that Baptism or the Supper of the Lord do confer and give grace by the very work done: we are to renounce it as an untruth and Popish error.

And for the use of the point to our selves, is it so that [Use. 2] the Sacraments do not actually give grace, we must then look when we partake of the Sacraments, that we bring faith with us, the Sacrament do not work faith,

These words (though the faith of the operation of God) understood as before they were expounded, do further afford unto us this point of instruction.

[Doct. 6] That true faith by which we are united to Christ, and made one with him, and have fellowship with him in his death, burial, and resurrection is the effect of the mighty working power of God; True faith in Christ is not in us by nature, nor begotten by any power or strength of ours, but is only wrought in us by the powerful and almighty hand of God. Therefore the Apostle here calls it the faith of the operation of God, or the faith of God's power; true faith is not only the mere free gift of God, Phil. 1.29. to you it is given for Christ, that not only ye should believe in him, but also suffer for his sake, as all other graces are; but it is so wonderful and so supernatural a gift and grace of God as it is wrought by the exceeding greatness of his power, by the working of his almighty power: as the Apostle saith, Ephes. 1.19. That ye may know what is the exceeding greatness of his power towards us, which believe according to the working of his mighty power, and the reason of it, that faith in Christ is so wonderful and so supernatural a gift is this

Because it is not only above nature corrupted, [Reason.] but even above nature created, it was not in the pure nature in time of man's innocence before the fall, because then there was no need of it, other gifts and graces were and so other gifts and graces are now only renewed in those that are effectually called by the working of God's spirit, they were before in nature created, but saith in Christ was not so; true faith in Christ is first wrought in such as are in their corrupt state and condition, and therefore is a most wonderful, heavenly and supernatural work of the mighty power of God.

Let us then from hence be admonished to take heed [Use. 1] we deceive not our selves; let no man fancy to himself that faith is in his own power, that he can at his own time and pleasure believe in Jesus Christ, herein the Devil doth delude many thousands of poor souls in the world; he persuades them that either already they believe and have faith, and that easily conceived without feeling of any working of the mighty power of God, yea, some are so besotted and blinded by the subtlety of Satan, that they think they have believed in Christ ever since they were borne, and never doubted of God's mercy; or else if this slight be discovered and be two palpable and their eyes be opened to see it, then he persuades with them, that though now they believe not, yet they may hereafter when they will, and that it is an easy matter to believe in Christ, and in their own power to believe when they list; yea, that they may take hold of the mercy of God, and merit of Christ, at the very last hour of their life, and with this pleasing conceit he deceives many and draws many a poor soul down to perdition: let us therefore learn this truth, that true faith in Christ is a wonderful work of God's power, and make use of it to oppose it against the subtle and cunning slight of Satan, going about to persuade to the contrary, and that we may be yet further resolved and settled in this truth, and armed against the subtlety of Satan in this respect, consider we but this one thing, that if true faith in Christ were in a man's own power, then certainly never any of them whose hearts are pressed down with the burden of sin, and the anger of God for the same would despair, but would take hold of God's mercy.

Now lamentable experience showeth the contrary that at such time as some are brought to a sight of their sin • s & a thorough sense and feeling of God's anger against them for the same, they cannot then believe in Christ, nor take hold of God's mercy by any means, it is the property of the cursed nature of man at such a time, as that to blaspheme God, and to despair of God's mercy; and therefore it is not in man's power to believe when he list.

Look on the example of Judas, did not he, when he saw the greatness of his sin, and God's hand was heavy upon him, did not he in a hellish horror of conscience and fearful desperation lay hands upon himself: if faith had been in his own power would he have done so? certainly he would not, let then all such as now in the security of their hearts (neither seeing, nor feeling the weight of their sins) think that faith is in their own power, and that they may believe in Christ when they will: consider it, that when God's hand shall be heavy upon them, & the Lord shall let them see the greatness of their sins, that happily then they may seek for faith and never find it; yea, it may be that if then one would give them ten thousand worlds, they shall not be able to find any comfort in Christ; let them think upon it, and learn to know that true faith in Christ, is not in a man's own power, but it is only the work of God's mighty power, and never rest till they find that the Lord's hand hath wrought upon them, and in them the wonderful supernatural work of faith, and that we be not deceived in this point of so great weight and consequence, our salvation depending upon it; (for without true faith in Christ there is no hope of salvation) let us never rest till we find such a faith wrought in us, as is able even to break thorough the sense and feeling of our own sins, and God's anger, and to take hold on God's mercy, and the merit of Christ for our comfort, and then we may be sure that faith is wrought in us by the mighty and powerful work of God's spirit.

Again, is it so, that true faith in Christ is the work [Use. 2] of the mighty power of God, then let all such as find it truly wrought in them, herein comfort themselves; for certainly faith being wrought by the power of God, the same power shall ever preserve it from failing, and being utterly lost what power shall be able to vanquish and ouermaster the power of God, not all the power of heaven, earth, or hell, can be able to do it, and hence it is, that true faith never utterly faileth; this comes to pass through the power of God, which in all true members of Christ, is a continued power, working strength and stability in them, and never wholly interrupted, it is not any virtue or excellency in faith it self that makes it of never failing continuance; it is changeable in it self, and nothing in it self is unchangeable but God: but it is the power of God ever working in some measure in the members of Christ, that makes faith not to fail; hence it is, that the Apostle 1. Peter 1.5. saith, that we being begotten to a lively hope by the resurrection of Jesus Christ from the dead, &c. are kept by faith unto salvation: but how? by any power in faith it self. No, but by the power of God. The words are very significant, we are kept or guarded (for so the original word signifieth) as with a strong garrison, true faith wrought in us by the power of God, is fenced and fortified by the same power of God against all hostility, so as no enemy of our salvation can break in upon it to overcome it, it may be much weakened and lessened in the measure, and the Lord may suffer it to be eclipsed and overshadowed with some grievous temptation; but his power that hath begotten it, will never suffer it utterly to fail: no, the mighty power of God being the efficient working cause of faith, gives assurance to true believers that no adversary power whatsoever can ever prevail against their faith, though the Lord do sometimes afflict them grievously; yet I may be bold to say, that the stroke of his own hand cannot prevail against their faith, because he will not; for his working power is only equal to his will, it goes not beyond it. Hence it was that Job said 13. Chap. 15. verse. Though the Lord should kill him, yet he would believe in him; doubtless not boasting of any strength in himself▪ but being assured that his faith should ever be supported by the mighty power of God, and not by any stroke of God's hand: no, not by the greatest of all, death it self; be utterly quelled and extinguished: and upon this ground may all such as have true faith wrought in them, build their assurance that their faith shall never fail, nor be utterly lost, because it is wrought by the mighty power of God, and by the same power it shall ever be preserved. And let all such as find true faith in Christ truly wrought in them, herein comfort themselves.

Come we to the last words of this verse, wherein this working power of God is specified to be the same that raised up Christ from the dead, for that is the meaning of the Apostle in these words, (which raised him from the dead) as if he had said who by that working power of his raised up Christ from the dead, the words are clear, and need no further exposition; only lest we stumble at some places of Scripture which seem not to agree with this, that God raised up Christ from the dead, in that it is said, Christ raised up himself, John 10.18. No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and have power to take it again. Know we that the word (God) in this place is to be taken essentially, not personally, For the whole Trinity, and not for the first person God the Father, and the external works of the Trnity are undivided.

And so there is good agreement of this place and other places of Scripture.

Now first, we are to mark that the Apostle specifying the power of God by the effect of it, he makes choice of this effect rather then any other, the raising of Christ from the dead; he saith not through the faith of the operation of God which created the world, but through the faith of the operation of God which raised Christ from the dead; hence we may gather this conclusion.

That the all-sufficient mighty power of God was wonderfully [Doct. 7] declared in raising Christ from the dead. In the resurrection of Christ did appear the exceeding greatness of God's power, the Apostle doth plainly avouch it, Ephes. 1.20. What is the exceeding greatness of his mighty power towards us which he wrought in Christ, when he raised him from the dead. Rom. 1.4. The Apostle saith, Christ was declared mightily to be the Son of God, touching the spirit of sanctification by the resurrection from the dead.

Now the reason [Reason.] of it, that God's power was so exceedingly declared in raising Christ from the dead is this, because the humiliation of Christ by death was exceeding great: never any was, nor could be so compassed about with the bounds or sorrows of death, as they are called, Act. 2.24. as he was for a time. Therefore in the loosing of those bounds there must needs appear the greatest power that ever was, for the strongest bonds require the mightiest power to loose them.

Now the Lord hath made it known that in raising up Christ from the dead, [Use] he declared his mighty power that we should make use of it: & surely we are thus to take profit 〈1 page duplicate〉 〈1 page duplicate〉 by it when we are in the greatest distress, either of body or mind, we are then to look at the power of the Lord in raising up Christ from the dead; and to consider that the Lord thus shown forth his power in loosing the bonds of death, when it seemed all hope was gone, and when death seemed to triumph over Christ, and that will raise up our fainting hearts and fill them with comfort in our greatest extremities; for indeed though the Lord's power support us in time of some great distress, otherwise we should utterly faint and fall flat under it, yet at such a time as that we are not able, through our infirmity and weakness, clearly to see and perceive that working power of the Lord, we are therefore to lift up our eyes and to look at the mighty power of the Lord appearing manifestly in raising up Christ from the dead, and setting him at his right hand in heaven, and that will be a means to confirm and strengthen us in our hope and dependence on God at all times: we know that if a sick man can call to mind any one that was handled as he now is, and yet recovering his health, it comforts him much; in like manner if we in time of trouble and distress can but remember the example of some mere man on whom the Lord hath shown his mercy and power in his deliverance, be it Job or any other, I am. 5.11. the Apostle saith, Ye have heard of the patience of Job, and have known what ende the Lord made, it is a notable means to comfort, and to strengthen our hope, much more will it comfort us if we set before us the mighty power of the Lord in raising Christ from the dead: and therefore let us ever in time of [Use. 2] great distress, look at the greatness of God's power manifested in Christ, and that will comfort us.

Yea, we are thus to consider of the mighty power of the Lord in raising Christ from the dead, that he being raised who was bound with such strong bonds of death: surely we shall not be left in grave, the Lord raised Christ when he was dead and laid in the grave; therefore an easy matter is it for him, when we are dead and and laid in our g • aues to raise us, if he raised him with his whole hand, he can and will raise us with his little finger which is an excellent comfort to be thought on by all true believers.

Observe further, that the Apostle saith, Not raised [Doct. 8] from the grave, but from the dead; whence it is clear, that Christ descended into the state of the dead: he was among the dead, that as the Apostle saith, Rom. 14.9. he might be Lord both of the dead, and of the quick: and the comfort of this is delivered in the verse before. Rom. 14.8. That whether we live, we live unto the Lord, or whether we die, we die unto the Lord, [Use..] whether we live therefore or die, we are the Lord's. As many as truly believe in Christ, though they be dead, yet still they are the Lord's; yea their dead bodies are still within the covenant and still conjoined to Christ, which is a sweet comfort unto them.

This verse as it hath relation to the general drift of the Apostle in this Chapter, it contains another argument to prove all sufficiency of salvation to be found in Christ, and nothing out of him to be needful, the argument is this,

That is, the respect of this verse, to the general purpose of the Apostle.

Now more specially it contains a further explication and declaration of their raising up together with Christ, spoken of in the Verse before, and that in regard of the power of Christ his resurrection in them; the Apostle therein in this Verse sets down their raising up with Christ in another phrase and form of speech, that they were partakers of the power of Christ his rising, to the quickening of them, that the Lord had quickened them together with Christ, and this their quickening is further amplified and set before them by their state and condition, in which they were before that quickening, by their state in which they were by nature; that they were dead, and the Apostle doth further explain himself, what manner of death he meant (namely) not a corporal, but a spiritual death, even a death in sin, and the uncircumcision of their flesh. And ye which were dead in sins, and in the uncircumcision of the flesh, &c. Then follows in the last words, the ground of their quickening (namely) the free remission of their sins, forgiving you all your trespasses.

Come we to the words as they are laid down by the Apostle, and first of these words; And ye which were dead in sins, and in the uncircumcision of your flesh, that we may rightly conceive these words (dead in sins) we must know that they are not to be understood of corporal death, the separation of the soul from the body, and that without repentance (as our Savior saith, John 8.21. ye shall die in your sins, that the Colossians were so dead in their sins, but of spiritual death in sin, and there is a double spiritual death of such as are yet living in respect of sin, a death to sin, whereof the Apostle speaketh, Rom. 6, 2. How shall we that are dead to sin, yet live therein, and a death in sin, and these two are as contrary one to the other, as life & death; For, to be dead to sin, is to renounce sin, and to be free from the power of sin, but to be dead in sin, is to live under the power of it, to be so under sin as a dead man, is under death, and so we are to understand the Apostle in this place.

By the word (sins) we are to understand actual and original sin, yet least some should think original sin excepted, the Apostle adds further (uncircumcision of your flesh) that they were dead in the uncircumcision of the flesh (that is) in original sin and corruption: now this the Apostle sets down by way of allusion, to the fore-skin of the flesh, and calls it uncircumcision of the flesh, because the uncircumcision of the Gentiles was a sign of their original sin inherent in them, as the circumcision of the Jews was a sign of the taking away of the same: this then briefly is the sense and meaning of these words, as if the Apostle had said;

Now first, hence it is clear, that men in their natural [Doct. 1] state are so under the power of sin, as a dead man is under the power of death; they are not sick of sin, or wounded by it, or half dead, but stark dead in sin, they have neither spiritual life, nor the actions nor faculties of that life; and that this is the condition of men in their natural state, it is clear by other forms of speech in Scripture, setting out the state of men before conversion; as that they are called darkness. Ephes. 5.8. not dark or blind, but even darkness it self, giving us to understand, that they are nothing but darkness: Hence they are called flesh, John 3.6. not fleshly, but flesh it self and the wisdom that is in them, is enmity against God, Rom, 8, 7. not only an enemy or contrary, but even enmity it self. Hence it is that the Apostle, 1. Cor. 2.14. sets out the natural man, not only to be void of actual knowledge of God, and of all good things, but void of all potential knowledge of them, he cannot by any power inherent in himself come to the knowledge of them the natural man (saith he) perceiveth not the things of the Spirit of God; there is his actual want of knowledge touching spiritual things, and least some should say this comes to pass, because he doth neglect or contemn them, he never labors to know them; the Apostle adds further, neither can he know them, let him labor never so much; there is his want of power to know them, the reason followeth, because they are spiritually discerned, a plain evidence and proof, that a man in his natural state is so under sin, as a dead man is under death; sin holds a natural man as fast under the power of it; as death doth a dead man under the power of it, he cannot move his mind to think, his will to like, and affect anything that is good; he is as a dead man in respect of anything that is good: the Scripture is both plain & plentiful [Use. 1] in the proof of this truth.

First, this confutes Pelagius and his followers, who hold that by the power of nature, men might come to salvation.

Again this meets with that erroneous opinion of the Papists, who say we may prepare our selves to receive grace: this is utterly false, if the doctrine now delivered be true, which indeed is most true, grounded on the word of God. For what can a dead man do to his own quickening and raising up from the grave? can he turn himself, and make himself fit to be raised up? we know it is not possible; take him by the hand, lift him up, yet he cannot stand, unless a soul be put into him, no more can a natural man move himself towards grace or any good thing, unless he have spiritual life put into him; No, saith the Papist, he may give his free consent to his own quickening; how can that be, [Object.] seeing he is dead; why saith, the Papist, albeit man in sin be dead in the way of grace, yet he lives naturally, [Answ.] and hath free will in natural and civil actions, which will of his being by grace fortified, [Objection.] and as it were lifted up to an higher degree of perfection, can then concutre and work with grace to faith, and all good works necessary to life everlasting. These be their own words: Now this is a poor and silly shift, for first, they speak not ad idem, [Answ.] or to the purpose though it be granted, that a man lives naturally and hath free will in natural and civil things, doth it thereupon follow, that he hath power by nature to will or give consent to his own conversion; no, by no means it will never follow on that ground.

Again, whereas they say that the natural will being by grace fortified and lifted up unto an higher degree of perfection, can then concur and work with grace to faith and all good works necessary to life everlasting, who sees not that they speak against themselves, for this proves not that the will of man concurreth by it own natural power, which is the point in question, but the clean contrary, that the will only by grace is enabled, to will that which is good, and that is the doctrine of our Church, that the will of man in the first act of conversion is merely passive, able to do nothing; but being revived and quickened by the Spirit of God, and of unwilling made willing, it is then able to choose, will, and effect that which is good. Thus we see how the Papists entangle themselves in their own words, and fall ere they be aware into that which is against their own doctrine, to leave them to vanish in their own speculations, and for the use of this to our selves.

Is it so, that men in their natural state are even dead [Use. 2] in sin, what cause then have natural men or women such as have no testimony of true conversion, but can witness if they deal truly with themselves that they never felt any true change in themselves, but still are the same that they have been heretofore. What cause I say have they that are in that state, to swell in pride, and to be lift up with an high conceit of themselves, admit they have excellent natural parts of body and mind, as wit, capacity, judgment, strength, beauty, and they have riches, honors, or other outward good things, yet surely they may hence see that, if they be in their natural condition, they are as a dead corps that is trimmed & stuck with so many goodly flowers: yea the consideration of their natural condition may give them just cause instead of bearing their heads aloft, and looking big, to droop, and to hang down their heads; yea to shed rivers of tears, in bewailing their misery; for all their excellent ornaments and abilities are stained and defiled by their own filthiness as the Apostle saith, Tit. 1.15. to those that are defiled and unbelieving is nothing pure, even their minds and consciences are defiled; yea which is a further degree of misery, their good actions, such as are good in their kind, and commanded of God, by them are defiled, they are to them but as a stinking savor that comes from a filthy dead carrion; if this were well considered it would pull down the pride and peacockes feathers of many, and stir them up to use all good means to hasten out of this miserable condition.

[Use. 3] And let me not pass by one further use of this point.

It being so, that men in their natural state are under sin as a dead man is under death, no marvel then though many that are present in the congregation, when the word is preached, have no ears to hear it with profit; sound a trumpet in a dead man's ear, and he hears it not, so is it with natural men, they are as dead men, and let the Preacher cry out and lift up his voice like a trumpet, Isaiah 58. they are no more moved by the word, either by the comforts or threats of it, then the dead bodies that lie in the graves under their feet, unless it please God to put life into them, and let as many as have ears to hear with profit and comfort, bless God for the same, and give him the glory of that great mercy.

The next thing we are to mark in these words is this. The Apostle speaking in the time past ( ye which were dead in sins, &c.) signifying that the Colossians had been so, but now were not. Hence we may gather this conclusion.

That the chosen of God such as belong to God's election, [Doct. 2] before their conversion are in the same estate with the wicked reprobate, not in regard of election and God's purpose, for so there is a difference between them and the wicked even before their calling, they are then beloved of God, as such as are only known to him to be in the number of his chosen, and afterwards to be called, but before conversion in regard of bondage under sin, they are in the same estate with the wicked, they have no more power to think, will or affect any good thing than the wicked. Eph. 2.1.2.3. the Apostle describing them in their natural condition, in the end of the third verse saith, and were by nature the children of wrath, as well as others. 1. Cor. 6.11. such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. The reason of this truth is plain, namely this;

Because all both elect and reprobate are borne in the same estate, [Reason.] the elect have no privilege above the reprobate in regard of birth, but are conceived and borne in sins as well as they, therefore till it please God to call and convert them, they are in respect of sin, in the same state; [Use. 1] therefore hence we learn the benefit and comfort of effectual calling, that your calling out of your natural condition, is a great mercy of God, before that we lie wallowing in sin, and pleasing our selves in a course of sin; yea, we have no mind to anything that is good; we are in the same state with the wicked & such as shall be damned; this then is a sweet meditation, when we can truly call to mind, that we were sometimes in the same state with the wicked, but now are not; yea, this is more comfortable then to think on election or redemption by Christ; for this gives us assurance of our election and redemption, 2. Pet. 1.10. give diligence to make your calling and election sure: for if ye do these things; ye shall never fall; the fore it is most sweet and comfortable when we can truly say, we were sometimes thus or thus given over to sin; but now are not, and especially when we can truly say, so in respect of our best pleasing sin, that we were sometimes held under the power and tyranny of that sin, but now are not, though strength and ability be not wanting for the practice of it, yet now we have no pleasure in it, we strive against it, and we avoid occasions leading unto it; if we be able to say thus, that is a comfortable thing indeed.

[Use. 2] Again, for a second use, is it so that the chosen of God before their conversion and effectual calling are in the same state with the reprobate in regard of bondage under sin, then let all such as are effectually called be thankful to God for so great a mercy, in pulling them with his mighty hand out of that miserable condition, and to this end, let them often call to mind their former condition, and that will stir them up to thankfulness, no doubt this is one cause, why the Lord will have a remnāt of original corruption to remain in the most regenerate during the time of this life, that the sense of that with grief, and desire to be loosed from it, may put them in remembrance in what state they were before they got life in Jesus Christ; let us therefore by this Monitor, that is lodged with us, be put in mind of our duty: let us often call to mind our former miserable bondage under sin, then the life we have gotten in Christ, will be sweeter, and we shall be stirred up to be more thankful to GOD for the same.

The next thing to be considered, is the phrase and form of speech here used by the Apostle, setting out the original corruption of the Colossians; he calls it uncircumcision of the flesh, alluding to the foreskin of the flesh, from this form of speech: occasion is given to speak of the extent and spreading of original corruption, that it is as a skin spread over the heart, and over all the powers of the soul; but of that we have already spoken, verse 11. only that I will observe from this phrase shall be this; In that the Apostle calls original corruption uncircumcision [Doct. 3] of the flesh, which was but a sign of it, we may see it is no strange and unusual thing in the Scripture to put down the name of the sign for the thing signified by it; this manner of speaking is very frequent in the word of God; we find circumcision ca • led the covenant, Ge. 17.14. which was but the sign of the covenant, and the pascal Lamb the Passover. Exod. 12.11. which was but a sign of it; and so the bread and wine in the sacrament of the Lord's Supper, are said to be the body and blood of Christ, which are but visible signs of his body and blood, and the reason of this is, because together with the outward signs, the things signified are truly offered, [Reason.] there is a sacramental union between the sign and the thing signified, together with the sign, doth God truly offer the thing signified, we must therefore take heed we abuse not the outward signs of the sacraments: the abuse [Use. 1] of them reacheth to the thing signified by them, even the body and blood of Christ. And hence it is that the Apostle saith, 1. Cor. 11.27. Whosoever eateth this bread, and drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, not as the Papists grossly imagine, because he eats and drinks the body and blood of Christ really and corporally present, but because the abuse of the sign reacheth to the thing signified. We must therefore take heed, that we come not to the Lord's table unreverantly, and unprepared without a measure of true faith, and true repentance, for so doing we make our selves guilty of the body and blood of the Lord Jesus, the abuse of the sign ever redoundeth to the abuse of the thing signified by it

[Use. 2] And again, let such as willfully withdraw themselves from the outward Sacrament, know that they put away from them the things signified by the outward elements of it, even the blessed body and precious blood of Jesus Christ, and consequently they put away salvation from them, let all such as carelessly & willfully absent themselves from the Lord's table think upon it.

It followeth (hath he quickened together with him) In these words the Apostle declareth the raising up of the believing Colossians together with Christ, in regard of the power of his resurrection to their quickening. I will briefly open the sense and meaning of the word (saith he) (that is) God (quickened) this quickening is to be understood not of a raising up of their dead bodies out of the grave, but of a vivification and quickening of them in this life, and that being twofold, either a deliverance from standing subject to hell and eternal death, and a donation of right to eternal life, or a Freedom from spiritual death in sin, and working in them a spiritual life of holiness, we are to understand it of this second, as most fitly opposed to their death in sin, that they were freede from death in sin, and had a spiritual life of holiness wrought in them, (together with him) that is, together with Christ, raised from the dead, and that by virtue of his resurrection, they believing in Christ and being one with him were partakers of the power of his resurrection to their quickening: thus then are we to conceive these words, as if the Apostle had said; you that were dead in sin, hath God freede from your spiritual death in sin, and wrought in you a spiritual life and holiness by virtue of Christ his resurrection, you being true believing members of Christ, and one with him by faith; we had these words in substance in the verse before; I will therefore only observe one thing from them (namely) this, hence it is clear.

They being raised with Christ are partakers not only of the merit of his resurrection; but are also partakers of the virtue of it, they are quickened together with him, they are freed from the power and Dominion of sin, and have the spiritual life of grace and holiness wrought in them. And this is that the Apostle labored for, and accounted so excellent. Phil. 3.10. The Apostle Peter, 1. Pet. 1.3. saith plainly, We are regenerate unto a lively hope by the resurrection of Jesus Christ from the dead. The Scripture is full of proof to this purpose, consider we the reason [Reason.] of it (namely) this, Christ our head being risen from the dead, now lives only a spiritual life, before his death, he lived a natural life, yet without sin, he did eat, drink, sleep, and used all actions of life; but in his resurrection, he put away that natural life, and he now lives only a spiritual life, and therefore it is not possible that any of his members should still remain in their spiritual death of sin, it cannot be but they are partakers with Christ in his spiritual life, and by the power of the same spirit dwelling in Christ, and in his members, are they quickened with a new life of grace and holiness.

Let no man then deceive himself, let none of us think [Use. 1] we truly believe in Christ, unless we find in us the power of his resurrection, that we are freed from the power of sin, and have a spiritual life wrought in us. If we live in any known sin and lie under the power of it, as in drunkenness, adultery, malice, or the like, we falsely persuade our selves, we believe in Christ, and know it for a truth, that as it is said, Revel. 20.6. He that is partaker in the first resurrection, the second death shall never have power one him: so on the contrary, such as are not partakers of the first resurrection, such as are not raised up frō their death in sin, they shall certainly feel and endure the second death. And let this stir us up not to rest till we find and feel the virtue of Christ his resurrection freeing us from the death of sin and quickening us with a new life of grace and holiness.

[Use. 2] Again, is it so that as many as truly believe in Christ, are partakers of the virtue of his resurrection, quickening them with a new life of holiness, then may as many as find themselue • freed from the death of sin and quickened by grace to a new life, comfort themselves with assurance that they are such as do truly believe in Christ; yea, the comfort of this is yet greater, they may hereby assure themselves of the continuance of the Lord's mercy towards them, that he will continue to be good & merciful to them forever, for it was of his own mere mercy that he quickened them being dead in their sins, the Apostle shows it plainly, Ephes. 2.4.5. and he having vouchsafed his mercy to the quickening of them, that mercy of his shall never forsake them, but shall be reached forth unto them forever; it is the Apostles argument to prove the continuance of God's love, Rom. 5 8 9.10. As many therefore as have found the love and mercy of God to raise them up from the death of sin, may assure themselves that the same love and mercy shall ever be reached out unto them, that is a singular comfort to all true believers. Come we to the last words of this verse.

In some books we find, Forgiuing us all our trespasses.

The Apostle meaning himself, and other believing Jews, as well as the Colossians, and other Gentiles. It is not material whether we read (you) or (us) it comes all to one purpose.

The word translated (Forgiuing) doth properly signify freely forgiving, and in the original it is put down in the time past, and doth signify having freely forgiven (trespasses) that word in the original, is the same we had in the beginning of this verse, and doth signify both actual and original sin, any aberation or declining from the Law of God; and so the Apostles meaning in these words is briefly this.

First, here observe we the context that the Apostle makes the forgiveness of their sins the ground of their quickening, and so he speaks in the time past, having forgiven us, as if he had said,

Hence note we thus much,

The Lord doth first discharge a man of the guiltiness of his sin, and wash away that in the blood of Jesus Christ, and then free him from the dominion of sin, and purge his conscience from dead works to serve the living God, as the holy Ghost speaks, Heb. 9 14.

For use; [Use.] Is it so that remission of sins ever goes before spiritual life of grace and holiness.

Surely then it is a good argument to say,

A man may certainly conclude and gather from his sanctification, the remission of his sins; the devil will suffer any man to say his sins are forgivē, & he hopes to be saved: but would any man prove it, & so prove it as he may settle his own heart in assurance of it, and put the Devil to silence, that he shall not be able to gainsay it, let him then prove it from his own quickening by grace, and that is an holy kind of reasoning, and an argument that will never deceive him; if any be able to say truly, whereas I was dead in sin, and to every good work reprobate, the Lord hath put into me an heavenly life, and made me active and lively to do his will, both in my general and particular calling; yea, it is meat and drink to me to do his will, the same party may safely say, my sins are forgiven. Let it be thought on by such, as in any measure find themselves truly sanctified: the next thing that offers it self to be considered, is the word here used (forgiving) which signifies, as I have shown, freely forgiving; whence we are taught thus much.

Which point is plainly taught by the Apostle not only here, but in diverse other places, Rom. 3.24. He saith in express terms we are justified freely by his grace, not only by the grace of God but freely; giving us to understand, that our justification, whereof one part is remission of sins, is of grace, and that of mere grace, and of nothing but grace, Ephes. 1.7. He saith we have forgiveness of sins, according to his rich grace, the Apostle is not content to say according to grace, but according to his rich grace, thereby signifying not only necessary sufficiency, but even superabundant plenty of grace, and so excluding all other things as every way needless; it were easy to add to these other like places, but these may suffice; yet before we come to the use of this point a doubt must be removed.

Some may say, is forgiveness of sins free? [Objection.] it seems not so, for it is for the merit of Christ, he hath satisfied for sins, therefore the pardon of them is not free.

Ans. [Answ.] It is true indeed, in regard of Christ, forgiveness of sins is not free, he hath paid the ransom for sin, but in respect of us it is every way free; yea, therein appears the greater grace and riches of God's mercy towards us, as the Apostle speaks, in that God gave his Son to die for us, and to satisfy for our sins: it remains then a truth, that forgiveness of sins is to us every way free, and of the mere grace and mercy of God.

Come we to the use of this: First, this meets with that [Use. 1] doctrine of the Papists, who teach that men by works of penance, as they call them, merit the removal of the temporal punishment that it is due to sin. Christ, say they, hath taken away the guilt of sin and the eternal punishment of it; but men must satisfy for the temporal punishment, either here or in purgatory. This cannot stand with the truth now delivered, that forgiveness of sins is every way free, how can that be every way free which we in some part merit and satissie for? it cannot be freely given and deserved, now it is the plain text of the Apostle, that we are justified freely.

Yea, but saith the Papist, [Object.] the word (freely) doth not exclude all our working and suffering in that matter of justification; for by your own doctrine it is necessary that we believe and bring forth new fruits?

To this they are easily answered, it is true, [Answ.] the word (freely) doth not exclude faith and the fruits of it, but it shuts out all merit of faith, and of repentance, and other good fruits, and doth plainly show, that there is nothing in us, no not faith it self, that doth merit remission of our sins, it is of grace, and of mere free grace, they cannot possibly by any shift, avoid the evidence of that place, I leave them and come to our selves, and for the use of the point to our selves.

[Use. 2] Is it so that forgiveness of sins is free and of the mere grace and mercy of God, then let not any unworthiness of ours, discourage and hinder us from apprehending the mercy of God for the pardon of our sins, remember we that pardon of sin is freely given, it is not any way deserved by us, therefore doubt not of it in regard of thine own unworthiness, indeed if remission of sins did depend upon any worthiness in us, we had then great cause to doubt of it. But it depends only on the mere free grace and mercy of God. Let not therefore our vnworthenes discourage us, it is a sweet saying, 1. John. 1.9. often to be remembered of us, If we acknowledge our sins; God is faithful and just to forgive us our sins. If God can be unfaithful (not if we be unworthy) but, I say, if God can be unfaithful, which is not possible, thē may we doubt of the pardon of our sins humbly acknowledged: yea, mark what comfort we may raise from that place, if we see our unworthiness, and with broken harts acknowledge it, God is faithful & just to forgive it, be it never so great. I speak not this, to hearten any one in a course of sin, that any should heap sin upon sin; because no unworthiness of ours may discourage us: no, no, that is to savor this doctrine to death & not to life, and to turn the grace of God into presumption; but I speak it for the comfort of such as through weakness, either are, or hereafter may be afraid, & stand in doubt of the pardon of their sins, in regard of their great unworthiness, they see themselves so unworthy wretches, that they doubt whether mercy beong to them for the pardon of their sins, or no. Let such know for their comfort, that the Lord's mercy depends not on their worthiness, it is freely given where it pleaseth the Lord to bestow it; for the pardon of sins, yea let them know further for their comfort, that they seeing and bewailing their unworthiness and desiring pardon of their sins, they want no merit.

How so will some say? [Quest.]

I answer▪ [Answer.] they have the mercy of God, and the infinite merit of Christ belonging unto them for the pardon of their sins, and therefore they have no cause to be discouraged, in regard of their own unworthiness, so long as the Lord abounds in mercy, so long do they abound in merit, and that is a sweet comfort to be thought on, and especially then let us think on it when our own unworthiness doth stand up between us and the mercy of God for the pardon of our sins.

One thing more is to be observed from these words [Doct. 7] (namely) this the Apostle saith (forgiving you all your trespasses) hence it is clear, that such as truly believe in Christ, have entire and full remission of all their sins, not any one of their sins shall be laid to their charge: they are free from the guilt and punishment of them all. This doth the Apostle plainly teach. Rom. 8.1. There is no condemnation to them that are in Christ Jesus, which walk not after the flesh, but after the spirit: and David saith. Psal. 10.3.3. Praise the Lord my soul and forget not all his benefits, which forgiveth all thine iniquities and heal all thine infirmities.

The use of it serves to comfort us exceedingly, as many [Use. 1] of us as truly believe in Christ our sins can hurt us no more then if they had never been done, no not the most heinous amongst them, not those wherein we have continued long, and have doubled and repeated often, not those we have done with much boldness and presumption, we now believing in Christ have free forgiveness of them all, not one of them excepted, which is an exceeding great comfort, let us further follow it in our own private meditations.

[Use. 2] Again, is it so that we believing in Christ have forgiveness of all our sins, we must then learn so to forgive our brethren, it is the Apostles rule: Ephes. 4.32. Forgive one another, even as God for Christ sake forgiveth you: away then with all maimed and half forgiveness of our brethren, forgiving one offense, and retaining another vnforgiuen; and let us take heed in this case of the reasoning of the flesh: as forsooth, the matter is so grievous, so prejudicial, we could be content to be entreated to forgive many other offenses, but this we cannot, with many other the like shifts. Let us remember that God forgives us all our sins be they never so great, why then should not we forgive our brethren, if we say we deserve better of them, so doth God of us; if we meant him or her no harm, no more doth God us; if we say, the party is far our inferior, Why? what are we to the Lord, if we many times have forgiven them, with warning to do no more so, hath not God much oftener forgiven us? Yea, times without number; learn we then to be merciful, as our heavenly father is merciful, & know that blessed are the merciful, for they shall find mercy, and there shall be judgment merciless to him that shows no mercy.

In this verse, as it hath respect to the general drift of this Chapter.

The Apostle deals against the Legal ceremonies of of the Jews and proves them to be superfluous; yea, pernicious in that case: his argument is this. The handwriting of ordinances or the Legal ceremonies that was in time of the law, Christ hath put out and taken away by his death.

That is the general purpose of the Apostle in this verse.

More particularly it contains an amplification of the benefit spoken of in the last words of the verse foregoing (namely) the full remission of all our sins, understanding those words both of the Jews and Gentiles believing, and the Apostle doth amplify that benefit in this verse by the means whereby we attain it, that we are fully discharged from the guilt and punishment of all our sins, by full satisfaction made for them by Christ.

Now that full satisfaction is not in plain terms propounded, but is laid down in the proof of it, and was proved by an argument taken from the disannulling or cancelling of a bill or bond which did witness our guiltiness of sin, and by which we stood bound over to the punishment of sin, that Christ hath cancelled that bond, and therefore fully satisfied for our sins, that is the sum and substance of this verse.

In the verse we have these particular things laid before us.

First, a description of that bill or bond which did testify [ 1] our guiltiness of sin, and that by the nature of it, before the cancelling, that it was an hand writing, or an obligation or bond of ordinances.

Secondly, the cancelling of that bond by Christ which is set down by certain degrees ascending or going upward [ 2] one above another, as that he put it out, that he took it out of the way, and that he fastened it on the Cross, in which words is implied the means by which Christ cancelled the bond (namely) his cross or death on the cross.

[ 3] Thirdly, how far forth he hath cancelled it (namely) so far as it was against us, and contrary to us.

Come we to the words as they are laid down in order, and first of these words.

And putting out, or having put out the original word signifies having blotted out, and that perfectly, so as not one letter or title remains vnblotted out (hand-writing of ordinances) by these words we are properly to understand the law of ceremonies belonging to the Jews in time of the old Testament; touching circumcision and diverse washings, and other ceremonies, which the Apostle calls the law of commandments which standeth inordinances, Ephes. 2.15. but with all (as I take it.) We are further to understand by this hand-writing of ordinances, even the whole moral law of God; because the Apostle in this verse (no doubt) would make known the benefit of Christ his death both to Jews and Gentiles, that it brought to all that believe in him, not only remission of sins, but a freedom from the law, both ceremonial & moral (which was against us, which was contrary to us) (that is) so far forth as it did convince, accuse; and condemn us for sin, and bound us over as a bond to the punishment of sin. [Quest.] Now if any demand how the legal ceremonies of the Jews, were thus an hand-writing of ordinances against them. I answer, [Answ.] they were so in regard of the use of them. The Jews in using of them did as it were subscribe to their own guiltiness of death and damnation: in using circumcision, they made known they had original sin, and were guilty of it, their manifold washings did show they were exceedingly filthy in the sight of God, and so guilty of the curse of the law, and so did their sacrifices.

Thus then conceive we these words, as if the Apostle had said,

Now from hence it i is clare that Christ hath not only [Doct. 1] paid the debt of God's chosen, and satisfied for their sins, but he hath also cancelled the bond which did witness their guiltiness of sin, accuse them for sin, and bind them over to the punishment of sin.

The reason and ground of this is very plain (namely) this, Christ hath not only paid every jot of the principal debt of God's chosen, but hath also fully answered the forfeiture and penalty that did lie against them, for the breach of that bond of the law of God (namely) the curse of the law, for as the Apostle saith, Gal. 3.13. He was made even a curse for them, therefore now the law in regard of accusation, and the curse of it, is frustrate, and of no force, strength, nor virtue against them, it is cancelled, it is as if it had never been, we may then safely conclude with the Apostle against our adversaries the Papists.

We know it in common experience, that we use not to deliver up or cancel their bond, till the whole debt be paid, and they be fully satisfied, if but half the debt or three quarters of it be paid, and not all in such sort, as the bond requireth, men still retain the bond in full strength and virtue, but if the bond be delivered up or cancelled, that argues full contentment, and full satisfaction, so is it between God and his chosen. Christ their surety who undertook the payment of their debt to God his Father, hath paid the debt, and cancelled the bond, & therefore hath fully satisfied for them; it is most absurd and gross to think, there is anything unsatisfied, and anything left for them to pay, the bond of their debt being cancelled, especially the bond being in the hands of God, who knows whether any part of the debt be left vnpaide; and is able to keep the bond in his hands, if it be not fully satisfied, indeed if the bond had been in men's hands, it might happily have been gotten from them by violence or fraud, but the bond being in the hands of God, no such thing can be feared or suspected, therefore he delivering the bond into Christ his hands, & suffering him to cancel it, it is a plain and invincible evidence that he is fully satisfied for the sins of his chosen, and they need not patch or piece out that satisfaction made by Christ, by anything they can do or suffer, as the Papists do grossly imagine.

Again, this doctrine may serve exceeding much for the comfort of such as are in Christ; for why is it so that Christ hath not only satisfied for their sins, but cancelled the bond which did witness their guiltiness, certainly then they may safely say with the Apostle, Rom. 8 33. who shall lay anything to our charge, who shall condemn us, they are clear and free in law, the law cannot charge them with anything, yea the Devil the accuser of the brethren; Revel. 12.10. is cast down and put to silence and can lay nothing justly against them▪ yea, (which is the greatest comfort of all) God himself can bring no action against them, their surety Christ Jesus hath paid their debt and forfeyture, and cancelled the bond, wherein they stood bound to God, they are acquitted before the judgment seat of God, even in the high Court of Heaven; therefore it is not possible they should anywhere be condemned, unless we say there is some greater then God; or an higher Court of Justice then the judgment seat of God, which were folly and blasphemy once to think; how then, shall not this affect the hearts of God's chosen, and fill them with comfort and joy unspeakable, men commonly do applaud and please themselves, and find great contentment in this, when they can truly say they owe no man a groat, and they are out of debt, how much more may such as are in Christ find sweetness and comfort in this, that they are out of God's debt, not in regard of duty, thankfulness and obedience, but in regard of his curse and judgments, they now are no more bound over, and liable to the curse of the law, let as many as truly belong to Christ, meditate and think on it for their comfort.

That I will handle in the next place shall be that which is offered from the word (hand-writing) In that the Law is called an hand-writing, an obligation or bond, and that against us we are taught thus much.

That the moral law is not only a bond of obedience, [Doctrine. 2] hut also a bond of conviction, a bond convincing accusing and condemning for sin, and binding to the curse for the breach and transgression of it, unless there be a freedom from it by Christ as it is in penal statutes in the common wealth, men are not only bound to the obedience of them, but to the penalty for the breach of thē, so is it with us in respect of the law of God, we are not only bound to obey it but to the penalty of it: if we disobey it and break it, it is the condition annexed to the law, plainly propounded in the word of God: do this and live, do it not, and die the death, break it and thou art cursed, thou art bound to the curse, which is the penalty of the law: for cursed is everyone that continueth not in all things that are written in the book of the law to do them, it is a clear point and stands with the tenor of the justice of God, that the breach of the law should bind men over to his curse, unless there be deliverance from it by Christ.

[Use. 1] See then the miserable condition of such as are out of Christ, as all are who live in their sins, and will not be reformed, they are bound by the law to the curse of God, (that is) to perpetual woe end misery both in the time of this life, in the end of this life, and after it is ended, even to God's bitter wrath in the lake that burneth with fire and brimstone forever. Oh that men who live in their sins, would think on this as they ought, if they see not themselue • thus miserable in regard of the curse, even therein is the curse already upon them in blindness of mind, & hardness of heart, if they see and know their sins as they cannot but see and know them, who have been often convinced of them, as their drunkenness, swearing, malicious dealing, covetousness, usury, seeking to Wizards, Sabbath breaking, and the like; if men see these sins, and their own consciences tell them, they deserve the eternal wrath of God for them, let them then consider thus much and remember it that they are bound over to the curse of the law by a double, yea by a threefold bond, they are bound

• By the bond of the Law.
• By the bond of the Gospel, and
• By the bond of their own conscience to death and damnation,

And that this may be thought on with profit. Let us consider what a trouble the remembrance of sin hath been to the godly at sometimes. Job said, God writ bitter things against him; and made him to possess the iniquities of his youth, Psal 38 3. David said he had no rest in his bones because of his sin, and verse 8. that he roared for the very grief of his heart; if the memory of sin be such a trouble to the godly, oh what a rack will it be one day to him that hath it in full force against him, he that besides the bond of the law, the bond of the Gospel, hath the bond of his own conscience binding him over to death and damnation, surely when the Lord shall let loose the cord of his conscience who is out of Christ, though it be in the midst of his iolity, he shall find it will be as the hand-writing that Belshatzar saw, Dan. 5.6. it will change the coppy of his countenance, lose his joints and his knees will smite one against the other, yea he shall feel the flames of hell fire flashing upon his soul & conscience, think on this all you that now please yourselves in a course of sin.

Come we to a second use, is it so that the law is a bond [Use. 2] binding over to the curse for the breach of it, unless there be freedom from it by Christ, then let the law be as the Apostle calls it. Gal. 3.24. our scholemaster to bring us to Christ; let the whipping and terrors of the law drive us from it self to the throne of grace and mercy, and for encouragement, know we that the end of conviction by the law is, that the promise of mercy may be given to them that believe as the Apostle hath taught us, Gal. 3.22. the law concludes all under sin, that the promise by the faith of Jesus Christ should be given to them that believe, Know then that the terrors of the law threatening the curse and perdition, must be a preparative to salvation▪ it must drive us from the law to Christ; that he may be our Savior: When therefore the Law doth convince and accuse thee of sin, arraign thee at the bar of God's judgment, and fill thy soul with terror, appeal from it, and go to Christ, and believe in him, and that with such a faith as is joined with hope, love, and new obedience, and the promise of pardon and life everlasting shall certainly be given to thee.

The next thing that by order of the words we are led to consider, is the word (Ordinances) and therein to show the abrogation of the Law of Ceremonies, but we shall more fitly handle that, Vers. 17. The next thing, I will handle, shall be that, which the words following do offer to our consideration (That was against us, or which was contrary to us) I take those words together, because the latter are but an expressing of the former in other terms, and all one in effect, the meaning I shown to be this, so far forth as the Law did convince of sin, and as a bond binds over to the punishment of sin. Hence then it is clear.

[Doct. 3] That Christ hath removed and taken away the moral Law of God, from the chosen of God, and freed them frō it, not in regard of obedience, or as a rule of obedience and the duties of love both to God and men, but in regard of the rigor and curse of it, as it is a rule of good life. it is perpetual, it continues forever, and admits no abrogation. Our Savior Christ saith, Matth. 5.17. He came not to destroy the Law, but to fulfill it. And the Apostle, Rom. 3.31. Do we make the Law of none effect through faith? God forbid: yea, we establish the Law; the Law then as it is a rule of good duties, both to God and men, is unchangeable, not abrogated by Christ, but in the rigor of it, requiring of us in this life exact and perfect obedience, and that personal, that a man in his own person fulfill it, and for matter and manner do perfectly all things contained in it, and in the threatening, inexorable severity and curse of it, as it doth either convince of sin for the least breach of it, or as it binderh to the curse, for the transgression of it; so it is against us, and contrary to us, and so it is taken away and removed by Christ. The Apostle saith, Rom 6.14. Ye are under the Law, as many as belong to Christ are not under the Law, (that is) under the rigor of the Law; God doth not examine their obedience according to the strict rule of the Law, but is pleased through his grace in Christ, to accept their sincere, though imperfect obedience, Gal. 3.13. It is most plain, that Christ hath redeemed us from the curse of the Law, when he was made a curse for us, (for it is written) Cursed is everyone that hangeth on tree, and Gal. 4.4.5. That he became subject to the Law that he might redeem them which were veder the Law, that is, them that were under the yoke and bondage of the Law, and especially under the curse of it, that he might redeem them from under the bondage and curse of the Law: it is then a clear point.

Come we to the use of it: and first, this doctrine may [Use. 1] discover unto us the vain shift, and pernicious illusion of many in the world, who to justify and maintain their looseness of life, and careless contempt of the will of God, and to exempt themselves from all holy obedience, stick not to charge the Laws and Commandments of God with too much rigor, and too much strictness; yea they dare say, in plain terms, the Preachers of the word in urging good duties upon them, lay too much upon them, and do too much restrain them of their pleasures and profits, of liberty in speeches, and freedom in apparel, and such like; to give instance in some particulars, will not the drunkard and sensual person say, he must follow his pleasures, and take his delight among his companions, abridge him of that, and take away his life. Will not the proud person, man or woman, say, they must needs follow the fashion, they must be like others, or else be counted nobody in the world: and what is the plea of covetous persons that will be rich, howsoever they get it, forsooth, we must use what means we can for our state, & make the most of our own: and what say swearers, & blasphemers, Oh we cannot always avoid an oath, it is but a small matter now and then to rap out an oath, & to swear a little: and generally what say all loose livers, & profane persons, but this; the Preachers would have us become saints on earth, but it will not be, our nature cannot like of such strictness. Now, what is this (I beseech you) but, as if they should say the law of God, the rule of holy and good life is too rigorous, and too intolerable, and we cannot endure it: yea, what is this but a plain evidence that they belong not to Christ, for there is no rigor in the Law to them that are in Christ. If then we hold the law too rigorous and strict, we make an argument against our selves, we conclude, our selves not to belong to Christ, and of our own mouths will the Lord one day judge us; think on it all you whosoever you be that are ever carping and cauelling and excepting against something in each Commandment of GOD as too hard, too strict, and too rigorous.

And now to speak something on the other side, for the comfort and encouragement of such as are in Christ, and endeavor to obey the will of God in all things, without any reasoning and without disputing against it.

[Use. 2] Let them know for their comfort, that though they perform not good duties perfectly, yet their practice of them faithfully is pleasing to God, though they cast not off all evil fully, as they desire; yet true resistance of it with hatred, is accepted of the Lord, though they have so many infirmities as do make them often to sin, and to come short of perfection in their best actions; yet the Lord will not examine their actions according to the strict rule of his Law. They are freed by Christ from the rigor of the law and their imperfect obedience to the Law is dead in the blood of Christ, and so made, not (as the Papists teach) meritorious, but pleasing to God, their failings besides their purpose shall never be laid to their charge, the Lord will accept their will and sincere affection to obey him in all things, as obedience acceptable to him, for that is the work of God in them, he works that affection in them, and know it for a certain truth, God will approve thee for his own work found in thee, and not reject thee for thine, he hath wrought in thee a will to obey him, he will not cast thee off because of thy weakness, but will accept thy will to obey, for obedience it self, and will spare thee in regard of thy weakness, as a man spareth his own child, they are the Lord's own words uttered by the mouth of his Prophet, Mal. 3.17. a man seeing the willingness of his child to do that he bids him though not able to do it, is content to accept it as the deed it self: so doth God deal with his children, which may be an excellent comfort and encouragement to all that are in Christ, to go on in walking humbly before the Lord and endeauoring to keep faith and a good conscience.

Again, is it so that Christ hath freed God's chosen [Use. 3] from the curse of the Law, then let as many as truly believe in Christ, learn not to fear any evil overmuch, as reviling, cursings of ill tongs witchcraft, plague, pestilence famine, sword, or death it self, for why, the curse which makes all these and other like things hurtful is removed from them, that are in Christ. Therefore let not them fear these things before they come, nor be discouraged when they fall upon them. We read Heb. 11.36.37.38. That such as were renowned for their faith in Christ and through faith obtained a good report, were tried by mockings and scourgings; yea, moreover by bonds and imprisonment, they were stoned, they were heawen asunder, and had their bones broken, &c. Let us then be strengthened by this cloud of witnesses, as the holy Ghost calls it. Heb. 12.

First, Against fear of any evil that may befall us although it be so, that we be taken away through want of food in time of dearth, or by plague or pestilence, or by any other means; yet remember this, if we be in Christ, the venom and sting of these things is removed from us and they fall not upon us, as a curse, indeed if we be out of Christ, these things are but praeludia, forerunners of further woe and misery, such as live in their sins, and are out of Christ their condition is fearful: let them know to their terror, that, as they that are in Christ have no law written against them, the handwriting that was against them is blotted out and cancelled, so they that be out of Christ, have the Law in full force and strength against them, they are subject to the rigor of the Law; yea which is more; they have no Gospel written for them, for the comforts and sweet promises of the Gospel belong to none, but to them that are in Christ; the Gospel in it self which is the sweet covenant of grace, to them that are out of Christ, is a word of bitterness, a word of terror, and further increase of judgment, because they believe it not, and the seals of that covenant, the Sacraments received by them, become seals of their judgment and damnation, 1 Cor. 11.29. In being partakers of them, they eat and drink judgment and the curse of God to themselves, and there is but a step between them and hell, & there is no other difference between them and those that now lie frying in Hel fire; but this, that they are past recovery, and these, in the great patience and long suffering of God, are suffered yet for a time, (how long or how short none knows but the Lord) to see if they will accept of life and salvation offered them, which is a thing to be thought on with trembling; yea, such a thing as may move the most wicked and profane person, man or woman in the world if the Devil have not taken full possesssion of their souls, to bethink themselves of speedy reformation.

Come we to the degrees by which the Apostle setteth down the cancelling of the hand writing that was against us.

1 He saith, Christ hath put it out.

2 He adds further, he hath even taken it out of the way.

And not content with that he goeth a step higher,

3 And saith, he fastened it upon the Cross.

We are in general to mark the amplification of this point, the Apostle thought it not sufficient to say, we have grace and full remission of all our sins, but subioines to that.

Yea, but might some say, though it be blotted out, [Object.] yet some controversy may arise between▪ the creditor and the debtor about it.

The Apostle prevents this, and saith, [Answ.] Christ hath even taken away the matter of difference.

Yea, but might some say, [Object.] what if it be but kept hid in some place for a time.

This also the Apostle meets withal, and saith, [Answ.] we need not doubt any such matter for Christ hath fastened it to the Cross, and torn it in pieces with the nails of his cross; hence we may easily gather this general conclu: sion.

But I will hold to the particular here intended by the Apostle: hence it followeth necessarily.

If we truly believe in Christ we are to be fully resolved [Doct. 4] of the pardon of all our sins, and not to doubt of it, we must be fully persuaded of the truth of the whole word of God, but especially of those things be they threatenings or promises which the spirit of God hath much beaten upon, and urged with much amplyfication.

Hath the holy Ghost been careful to take away all scruple and to answer all doubts against full satisfaction for the sins of God's chosen, and assurance of the pardon of them to them that are in Christ, [Use.] and shall we believing in Christ make doubt of it?

Surely it must needs be a satanical Spirit that shall contradict the Spirit of God, in so plain and plentiful evidence of truth; and indeed it is the spirit of Antichrist that doth gain say it. The Papists teach, we can have no assurance by faith, that our sins are forgiven us, and one of their cauelling objections is this.

We are to pray for the pardon of our sins every day, and to say, forgive us our trespasses; therefore we cannot be assured of the pardon of them, if we could, then we need not pray for it.

[Object.] It is a needless thing (say they) to pray for that we are already sure of, as to pray that God would make Christ his son, to be incarnate, or the like.

[Answer.] I answer, indeed if we had such assurance of the pardon of sin, as were void of all doubting, it were needless to pray for it, but our assurance in this life is mingled with some doubting, with the greatest measure of assurance, there is some doubting through our corruption. Therefore it is not needless, notwithstanding our assurance, to pray daily for the pardon of our sins, they may stand together, and it remains a truth that we may have assurance by faith of the pardon of our sins; yea, the Lord would have his children so sure of the pardon of their sins whereof he gives them a dislike and true abhorring, as he would have it an article of their faith and hath given his sacraments to seal up to them that assurance.

One thing more observe we, from these degrees by which the Apostle sets down the cancelling of that hand writing that was against us, we are to mark that the Apostle ioines these three things together.

• 1 Blotting out that hand working.
• 2 Taking it out of the way, and
• 3 Fastning it to the cross.

As indeed signifying one and the same thing in substance (namely) this

And this is amplified by the Apostle in regard of our weakness with this variety of phrase, that Christ hath blotted out the hand writing, taken it away, fastened it to the cross, ascending thus by degrees, but meaning one and the same thing, this is to be observed to this purpose, it may teach us:

It is all one with this, that their sins are fastened and nailed to the Cross, for we see the Apostle ioines these together, blotting out, taking away, and fastening to the Cross, as all coming to one purpose; wickedly, and therefore most injuriously deal the Papists with us, in charging us to make a justified man, but as a whited tomb fair without and foul within, and why so? Forsooth, because we teach according to the phrase of the Scripture, [Use] that a man justified hath his sins covered and not imputed unto him, but the merit of Christ his death imputed for the pardon of them. This, saith the Papist is to make a justified man like to a sepulcher whited without with an imputed justice, but within full of iniquity and disorder; a mere shift and cauelling slander, for to have some hid and covered (as we see) according to the phrase of Scripture, is not (as they grossly imagine) to have it cloaked, or as it were varnished over with a fair color, it still remaining under that color, no, no, it is to have it quite removed, and taken away in the punishment of it; for indeed nothing can be hid from God's sight: when therefore sin is said to be hid or covered in respect of God, the meaning must needs be, it is quite taken away, it is as if it had never been, and let not the Papists by any cavil they can devise, drive us from this truth and from the comfort of it which is this.

Come we now to the very last words of this Verse, wherein (as I said) is implied the means by which Christ cancelled the handwriting that was against us (namely) his Cross, by the Cross we are to understand Christ his suffering death upon the Cross; that Christ by dying on the Cross, did by that his death, blot out, take away and cancel the handwriting that was against us, the very same nails that were driven into his hands and his feet, were by him driven thorough that hand-writing: the meaning is in a word, that the very death, that Christ died on the Cross, was an utter abolishing and taking away of the hand-writing that was against the chosen of God.

We are here first to mark, that the Apostle doth ascribe the removal, and the taking away of the hand-writing that was against us, not to the life of Christ, but to his death; not to his active obedience, but to his passive, to his suffering death on the Cross. Hence we may conclude and easily gather.

[Doct. 6] That Christ his active obedience, the obedience of his life, did not purchase and procure the taking away of the sins of God's chosen, and of the curse due to them for their sins; but his passive obedience, his death and suffering; though Christ his active obedience was most exact and perfect, and he in his life fulfilled the whole Law of God perfectly, yet was not that perfect, legal and meritorious obedience of his, sufficient to procure remission of sins, freedom from the curse of the Law; he must over and besides that, suffer death, even the cursed death of the Cross, and bear in his body and soul the extremity of God's wrath, before he could satisfy God's justice for the sins of his chosen: and therefore it is said Isai. 53.5. That he was wounded for our transgressions, and broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And the Apostle, 1. Pet. 2.24. saith, He bare our sins in his body on the tree.

I may safely say it and deliver it as a certain truth, [Use.] we shall not find in any place of the Scripture that remission of sins and remoual of the curse is ascribed to the active obedience of Christ, but is ever attributed to his death and to his passion. See then the intolerable pride of the papists, who dare challenge remission of sins, for something done by themselves; yea, for some things done by themselves, which they have no warrant in the word of God, but merely devised by themselves, as their pilgrimages, willful poverty, vow of single life, and the like, they dare challenge pardon of sins for these things, and stand upon it, that they purchase and procure remission of sins by them. Oh the height of pride in these men, Jesus Christ the righteous did not purchase remission of sins by his perfect fufilling of the Law in his life, and yet the proud Papist shall challenge it for his will worship, and devised obedience, which indeed is most hateful, and a most abominable pride and presumption.

The next thing that is offered to our consideration, from this word (Cross) is, that which the Apostle thereby entends (namely) this.

Christ on the Cross stood in steed of God's chosen, he was their surety. Heb. 7.22. And when he stood on the Cross then only he under-went the curse for them; the Apostle shows it most plainly, Gal. 3.13. he saith Christ redeemed them from the curse, but when? Even then, saith the Apostle, when he was made a curse for them, and when was that? Surely then, when he hung on the cross for so it followeth in the proof of the Apostle, in the words following; for it is written, Cursed is everyone that hangeth on tree. He redeemed them from the curse, even then, when he was made a curse for them, and that was when he hung on the Cross, which is a most plain and pregnant proof of this point, that only by the death of Christ on the Cross, the rigor and curse of the Law was removed from God's chosen.

[Object.] How then was it removed from them that lived before the death of Christ?

I answer, [Answ.] even by the death of Christ to come, his death was as effectual to take away the curse from all God's chosen before the death of Christ, as it was when he hung on [Use. 1] the Cross, for he was the Lamb slain from the beginning of the world. Revel. 13.8.

First then, hence we learn, whither we are to go to be freed from the curse, whither to go to find deliverance from the venom & sting of any trouble or calamity that shall befall us (namely) to the Cross of Jesus Christ, when thou art sick or cast, into any trouble whatsoever, if thou desire to have the bitterness and curse of that trouble removed, then seek thou to the Cross of Jesus Christ.

[Objection.] How is that to be done may some say?

I answer, [Answ.] the first thing thou doest in time of thy distress, let it be this, even an earnest suite put up to God for the pardon of thy sins, in the blood of Jesus Christ; seek to the Cross of Christ for remission of thy sins, and especially for that sin thou thinkest is the cause of thy trouble; and never rest seeking and suing to the Lord till it please him to give thee some assurance of the pardon of thy sins, and then thou shalt be sure, though thy trouble be still continued on thee, yet the venom and bitterness of that trouble is removed from thee, and it shall not hurt thee, and without this thou shalt find no comfort in the time of thy trouble, and though thou beest delivered from it, yet will it be but in judgment, not in mercy, as it was with Pharaoh, so shall it be with thee: one trouble shall follow in the neck of another, till thou be destroyed. Learn then in time of thy distress to go to the Cross of Jesus Christ for ease and comfort, and then thou shalt be sure, whether it be continuance of that distress, or deliverance from it, it will be in mercy and not in judgment.

Again, is it so that only by the death of Christ on the [Use. 2] Cross, the rigor and curse of the Law is removed and taken away; then let us know, that if we look for freedom from the curse of the Law, it must be by faith in the death of Christ, even by faith in Christ crucified only; by the death of Christ on the Cross is the curse of the Law removed; so far forth then as we have part in his death by faith, so far we are freed from the curse of the Law, & that we deceive not our selves in this point; (for herein everyone will flatter and sooth up himself, and think that he hath faith in the blood of Christ, and presume to come to the Sacrament, wherein faith is especially directed to the passion of Christ)

That we therefore deceive not our selves, know it for a truth, we can never have faith in the blood of Christ unless we be further enlightened then nature can afford, & be made to see the sins of our hearts and lives; yea, to see our particular sins: the vilest wretch that lives can in general say, he is a sinner, but our sight of sin must be special; we must see our particular sins, and we must see them together with the curse and judgments of God, attending upon them; that we may be humbled for them, and find our selves stand in need of the blood of Christ, for the pardon of them: many men's consciences can tell them of their particular sins, and yet they are not humbled for them, what is the cause? Surely, because they see them not together with the curse of God due unto them, they bless themselves in their hearts, and say, we shall have peace, although we walk according to stubborness of our own hearts, thus adding drunkenness to thirst, as it is, Deut. 29.19. Men naturally say in their hearts the curses of the Law are foolishness, and deride the judgments threatened against them for their sins, with the wicked which say, Isaiah 5.19. Let him make speed, let him hasten his work that we may see it, and let the council of the of the holy one of Israel draw near and come, that we may know it.

Labor then to see thy particular sins, and to see them together with the curse due vnro them, that so thou mayest be humbled and find thyself stand in need of the blood of Christ, this is the way to prepare thy heart for the work of faith; and if thy heart be thus prepared and humbled, no doubt the Lord will work faith in thee, to apprehend the merit of Christ his death for the pardon of thy sins and thou shalt be freed from the curse of the Law, and then thou coming to the Sacrament shalt to thy comfort find thy faith in the blood of Christ strengthened and confirmed; and the Sacrament shall be to thee a seal of that righteousness that is by faith in Christ Jesus.

In this Verse is a further amplification of the effect of Christ his death on the Cross spoken of in the Verse before, and that by a comparison of the greater to the less on this manner.

Wherein is also a prevention of a secret objection touching the ignominy of the Cross; for some might happily think in that Christ was brought to that ignominious and cursed death of the Cross, that the Devils had a great hand over him; this the Apostle prevents setting against it Christ his victory and triumph on the Cross, that thereby he foiled them, and gave them their utter overthrow, and had a full, absolute, and glorious victory, and conquest over them; that is the dependence of this Verse on the former and the sum of it.

Now this victory and triumph is in this verse set out by things Christ did on the Cross: as

First, that he spoiled his and our enemies, the Devils, [ 1] which are here by way of amplification, of Christ his might and power in prevailing over them, said to be Principalities and powers.

Secondly, that he made an open show of them, and [ 2]

Thirdly, that he triumphed over them, and all these [ 3] things are spoken by way of similitude or allusion to the manner of the heathen triumphs.

Even thus Christ took all the Devils in hell prisoners, disarmed them and led them in trumph like slaves with their hands as it were bound behind them, mounted on the Cross, as on a royal Chariot triumphing over them.

That is the general meaning of the Apostle in the words of this Verse.

Come we to the handling of them more particularly in the same order they are laid down by the Apostle.

As first, that Christ spoiled the Principalities and powers; the word translated spoiled, doth properly signify stripped or made naked, and being here applied to enemies overcome by Christ, it signifieth, that he disarmed them, pulled off their armor, took from them all their weapons, and left them naked and spoiled of all power to hurt.

(The Principalities and powers. ) To pass by all curious speculations touching these words, we are to understand by them the Devil and his Angels, who are said to be Principalities and powers, because of their power which they exercise over the wicked: in which respect they are said to be, Ephes. 6.12. Worldly governors, the princes of the darkness of this world, spiritual wickedness in high places blinding the minds, and hardening the hearts of the wicked. Thus then conceive we these words as if the Apostle had said.

First observe we here in general the Apostles amplification of the effect of Christ his death on the cross, he saith that Christ, by his death hath not only cancelled the hand-writing that was against us, but (which is more) hath vanquished the Devil and his Angels, thus the Apostle goes on from the lesser to the greater, and from the greater concludes the lesser.

That Christ having spoiled the principalities and powers, hath certainly cancelled the hand-writing of ordinances, &c.

Hence we may gather thus much; That is a good argument [Doct. 1] and sound kind of reasoning to reason from the victory over sin and Satan to the removal and taking away of the curse. If any man find the power of Satan vanquished in himself, he may thence certainly conclude the removal of the curse from him and the pardon of his sins.

It is the Apostles manner of reasoning in this place, and as David said Psal. 41.11. by this I know that thou fauourest me, because mine enemy doth not triumph over me. So without question may a man that finds that the Devil the enemy of his soul doth not tyrannize over him nor exercise his power in him carrying his heart after sin, but his power is weakened, and his dominion overcome in him that man may safely say.

When therefore thou findest that Satan's dominion is [Use.] impaired in thee, and that he cannot prevail with thee to make thee fall into presumptuous sins, but thou hast strength of faith to repel and quench his firy darts (that is) sudden, strong and dangerous temptations make thy advantage of it, and say to the comfort of thine own soul.

Come we to a more special consideration of the words, and first consider we the word (spoiled) the Apostle saith, Christ hath spoiled the principalities and powers, that is, as we have heard before, hath stripped or disarmed them, [Doct. 2] and left them naked and spoiled of all power to do harm: by this manner of speaking we are given to understand thus much.

That Christ by his death hath taken from the Devil & his Angels, their power they had against God's chosen, by his death he hath stripped them, and left them as it were naked creatures, not able to do the least hurt to God's chosen, so much is tendered to us under the word (spoiled) and we are to consider it; and that we mistake it not, but may rightly conceive this doctrine, we must consider what power the Devil had against God's chosen before the death of Christ, and how that power is taken away by Christ his death; for the understanding of this know we, that all descending of Adam and Eve by natural generation are guilty of their first sin and borne unclean sinners, and the justice of God is such, that where there is guiltiness of sin there is damnation due, all then being guilty of sin deserving damnation, the Devil he stands before God day and night, requiring even by the justice of God that all should be damned in hell forever; Herein then stands the power of the Devil against God's chosen, he had power to accuse them in regard of their guiltiness of sin, and had power under a certain right of God's justice (for the Lord cannot deny justice and right because he cannot deny himself) to require their damnation, this power the Devil had against God's chosen before the death of Christ. Now this power is taken away by Christ his death, on this manner.

The Lord Jesus took all the sins and guiltiness of God's chosen upon him, and did bear them in his body on the tree, he suffered all the wrath and torments due for the same, and so with his own precious blood washed them and made them clean from all guilt, and they being washed and made clean from guiltiness and sin, all the Devils power to accuse and require sentence of condemnation against them is taken away.

Thus we are especially to understand this doctrine.

That Christ by his death hath taken from the Devil and his Angels their power to hurt God's chosen.

And this is chiefly intended by the Apostle in this, when he saith, Christ hath spoiled the Devil and his Angels, but withal we are further to understand that Christ by his death hath taken away the Devils power to hurt God's chosen either by temptation or persecution▪ howsoever he is still suffered to tempt them, and to persecute them with cruel torments, because the Lord in his infinite wisdom will not have Christ his power in this respect to show it self forth at once but by degrees, and in some measure for the time, and then perfectly to take effect when all the dead shall be raised, and Christ have all his enemies made his footstool, 1. Cor. 15.25. albeit I say the Devil be still suffered to tempt and persecute God's chosen, yet his power to hurt them in regard of their salvation, their right & title to eternal life & blessed estate in heaven is taken away, he cannot by any temptation or persecution pluck out of Christ his hands, so much as one soul of God's chosen.

Thus then conceive we this doctrine.

That is the doctrine, and to manifest this to be a truth consider we these places of Scripture; Gen. 3, 15. we have it in the promise and promulgation of the Gospel by God himself, that the seed of the woman (that is) Christ should give him a deadly blow, break his power and strength, so as he should never be able to recover it, and that he should only bruise the heel of Christ (that is) only touch and try some weak members of Christ by many temptations but not be able to hurt them Heb. 2.14. we are taught that this promise was accomplished by the death of Christ, and that Christ through death destroyed him that had the power of death (that is) the Devil, and delivered them which for fear of death were all their life time subject to bondage, Revel. 12.10.11. after the battle between Michael and the great Dragon (that is) between Christ and the Devil, Christ overcoming John saith, I heard a loud voice▪ saying, now is salvation in Heaven, & strength and the Kingdom of our God, & the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night. But they overcame him by the blood of the Lamb, and by the word of their testimony, John. 12.31. our Savior saith now shall the Prince of this world be cast out and presently he subjoins, and I, if I were lift up from the earth, will draw all men unto me, signifying that by his lifting up on the cross the Prince of this world (that is the Devil should be cast out, these are plain evidences and proofs of this point.

[Use. 1] First, this serves notably for the comfort of them that truly believe in Christ, and let none but such take hold of it, let not such as are of the Devil, as S. John saith 1. Epist. 3.8. such as make a trade & common practice of sin think to find comfort in this doctrine they are not within the compass of it, it belongs only to the members of Christ, and let them know for their comfort▪ that Christ by his death hath spoiled the Devil and his Angels of their power, so as now the Devil cannot accuse them of sin, and they having to deal with the Devil (as at one time or other he will be tempering with them) they must remember they have to deal with a naked creature, with an enemy indeed, but already overcome they need no more, but as it were set their feet on his neck as Joshua commanded his captains to set their feet on the neck of the Kings he had vanquished, Joshua. 10.24 though the Devil do many ways tempt and try thee, thou being a member of Christ, yea, though he lay siege to thy soul and conscience, to bring thee to despair, and the Lord suffer him for a time to carry a strong hand over thee for some good cause known to himself, even to fight against thee with the terrors of God, yet know it for a truth, he shall never prevail against thee to thy destruction, after a while the power of the Lord Jesus will show it self, and in the end he shall tread down Satan under thy feet, as saith the Apostle, Rom. 16.20. and that speech of the Apostle is worthy observation, he saith not the God of peace the Lord Jesus shall tread Satan under his feet, but he shall bring him under our feet, he shall shortly make all that believe in him, to tread upon Satan, and to trample him under their feet, what an excellent comfort is this for all that truly believe in Christ, let them to their comfort meditate hereupon.

Again, is it so that Christ by his death hath spoiled Satan, [Use. 2] stripped him of all his power, then learn we how we may be enabled to overcome the Devil, it must be by faith in the blood of Jesus Christ. Christ hath overcome Satan by his death, and from thence must we derive power to overcome him, if we would be armed to fight and get victory over the Devil, it must be by faith in the death of Christ. And hence no doubt it is that men are easily foiled and do soon yield to the least allurement and temptation of Satan, because they want faith in the blood of Christ, we shall hear a man sometimes say, Oh, I would leave my swearing, my drunkenness, or put away my rash anger, or the like, but alas I am such a weak and forgetful creature I cannot do it; doest thou (whosoever thou art) speak in good earnest, wouldst thou indeed leave thy sin, and of weak be made strong to overcome it; learn then how thou mayst be so, from the mouth of the holy Ghost, he hath taught thee, Heb. 11.34. that by faith in Christ of weak thou mayst be made strong they are the very words of the holy Ghost in that place, and Saint John 1. Epist. 5.4. saith, this is our faith, by faith in Christ we shall be able to overcome the world, yea the Prince of this world the Devil, and to withstand his temptations.

Labor then to get faith in the death of Christ on the cross, and thou shalt thence draw down not only comfort but strength against sin and Satan; and know it for a truth, though thou beest one of God's chosen, and Christ hath by his death disarmed the Devil, yet to thee it is not effectual, till thou come to have faith in his death, till then the Devil hath power to tempt thee, and to overcome thee, therefore never rest till thou find that thou hast faith in the blood of Christ, and assurance that thy sins are washed away in his blood, and then thou shalt be sure to find strength against sin, Satan, and all the enemies of thy salvation.

The next thing hence offered to be considered is from the words (principalities and powers) in that the Apostle calls the Devil and his Angels (principalities and powers) it is plain they are not as some have thought, evil affections and wicked thoughts, it was the error of the Sadducees Act. 23.8. they thought the Devils were nothing but evil affections and wicked thoughts, but they are plainly convinced of error, by this and many other places of Scripture, but that by the way: that which we are from these words to consider is this.

[Doct. 3] That notwithstanding Christ by his death hath spoiled the devil and his angels in regard of their power against God's chosen, yet they are still mighty and powerful over the wicked. The devil is still a mighty prince exercising his power and tyranny over the wicked, he holding up his scepter in their hearts; he still hath power to blind their minds and to harden their hearts, and to lead them into all kind of impiety and sin; the Apostle saith Eph. 2.2. he is the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, even now since the coming of Christ in the flesh; yea the devil doth exercise greater power and tyranny over the wicked since the death of Christ, than he did before, Revel. 12.12. We find in that song of victory after Christ had vanquished the devil, there is a calling upon the heavens, and upon them that dwell in them, to rejoice for the victory, and a woe proclaimed to the inhabitants of the earth, and why so? the reason is given, the devil is come down unto them, having great wrath, knowing that he hath but a short time; The meaning is, though Satan, before Christ overcame him by his death, was among the inhabitants of the earth, even such as have their portion in this life, yet now being overcome and stripped of his power against God's chosen, he comes down more heavy and in more tyrannous sort upon them than before, and their woe is as it were doubled by Christ his victory, Satan being now out of all hope to impugn and pull down the salvation of God's chosen, he will wreak his ire upon the inhabitants of the earth, he will exercise his power over them to the full, and lead them deeper into all horrible sin and condemnation, and make them run greedily upon their own destruction.

We are not therefore to marvel at it, that the devil [Use 1] rageth more in these days, and makes men now break out into greater outrage of sin than in former ages; he is now come down among the inhabitants of the earth, in this latter age of the world, in more tyrannous manner, and the elder the world waxeth, the more the devil rageth, and the more he rageth the more his strength increased, for anger being the whetstone of strength sharpens it, therefore marvel not at it, that wicked men are now more shameless in sin then in former times, rather let us marvel at this, that the sun that hath been witness of so many fowl sins (for men now shame not to sin in the open sun-light they declare their sins as Sodom, they hide them not Isa. 3.9.) that the sun I say falls not down from heaven, and that the earth opens not her mouth to swallow us up, and that the Lord Jesus comes not down in flaming fire to burn both heaven and earth and to give the wicked their portion in the lake that burneth fire and brimstone, we may now justly every day look for his coming to make an end of these wretched and sinful days.

[Use. 2] Again, is it so, that the Devil notwithstanding the death of Christ doth still, exercise his power over the wicked, and his tyranny greater over them since the death of Christ then before, then let such as find themselves now in this time of the Gospel, under the power of the Devil, such as are now blind and ignorant, such as are now senseless and secure wordlings such as now are given over to sensuality and drunkenness, to pride, to whoredom, or any known sin, let them consider in what a fearful estate they are, their case is now worse then the case of infidels, & of heathen men before the coming of Christ in regard of the devils power over them, now his tyranny doubled upon them, & it is now harder to escape out of his hands them is was before the death of Christ. Men commonly promise to themselves, now in the time of the Gospel, an easy escape out of their sins, and a ready repentance when they will; yea, when they are most weak, even gasping for breath on their death-bed, but alas, they deceive themselves, and therein doth the Devil show his power over them in possessing their hearts with such deceiving thoughts, know it for a truth, and consider it wicked man or woman, whosoever thou art, the Devil is now more mad against thee then if thou hadst lived before the coming of Christ, and therefore will not easily let thee slip out of his hands; and let it stir thee up to use all means possible, and with speed to be delivered out of his power, lest then going on with hope of easy escape, the Lord in his just judgment give thee up to hardness of heart, and in the ende it be with thee, as it was with wicked Ahab, and hard hearted Pharaoh, that the Lord in his justice offer thee some bait or other to pull thee on to thy destruction.

Come we to the next thing that Christ did on the Cross in these words, (And hath made a show of them openly) the word translated, hath made a show of them, (for it is one word in the original) doth signify thus much.

Hath made them a public spectacle of scorn and derision, he hath exposed them to shame and much disgrace (openly) the word signifies (boldly) and the meaning is publicly in the sight of many beholders, (namely) in the sight of God, his heavenly Angels, and in the sight of all that look on the death of Christ by faith; for indeed when Christ hung on the cross, he was a spectacle of shame and contempt in the eyes of the world; all that looked on him with carnal eyes, mocked him, and had him in derision, but in the sight of God, his Angels, and all true believers, he had glory, and the Devil and his angels had shame; in the eyes of God, and of his Angels, and all true believers was Christ his victory on the Cross, most manifest and glorious, though in the sight of the wicked it was base and contemptible, thus then conceive we these words as if the Apostle had said.

Now hence it is clear, that Christ by his death on the [Doct. 4] Cross hath shamed the Devil and Angels; Christ his death on the cross was not only the Devils spoil, stripping him of his power, but it was his shame and confusion, for why? When our Savior was on the Cross the devils assaulted him most fiercely, and used all the strength they had to vex and torment him: and therefore in the Psalm. 22. wherein is figured under the person of David the passion of Christ, the Devils are compared to dogs, to bulls of Basan which tore his hands and his feet, to Lions, to Unicorns, in regard of the • r cruel usage of him. Now this they did to this end, that they might overcome our Savior, and triumph over him; but all in vain, he on the Cross spoiled them, overcame them, led them captives and triumphed over them, herein then stood the shame of the Devil, by the cross, that by it he was disappointed of his hope and purpose against Christ, he hoped he should have utterly destroyed him, but he was deceived and disappointed of his hope, yea put out of all hope ever to prevail against him, and that was his shame: for as the Apostle saith, Rom. 5.5. The hope of the godly makes them not ashamed, meaning that they cannot be disappointed of their hope, and so come to shame.

Whence we may gather on the contrary, that where hope, fails especially in great matters undertaken, shame cometh upon it, and so the devil being disappointed of his wished and most wicked purpose in the death of Christ, was thereby shamed; yea, the death of Christ on the Cross was his disapointement, and so was it his shame.

Is it so then, that Christ his death was the Devils shame, did Christ on the Cross defeat the Devil of his mischeeuous purpose, did he then disapoint him, when the Devil thought he had him at most advantage, and in the very hour of darkness, when he was delivered into the hands of sinners? Mar. 14-41.

[Use. 1] Then let this strengthen us in our faith in Christ at all times, did Christ shame the Devil upon the cross, and will he now, being exalted into heaven, suffer him to shame any of his members? No, no, it is not possible, Christ on the cross made void the Devils hope, that our hope might never make us ashamed; be strong then in the Lord Jesus, whosoever thou art that hast any measure of faith in his blood, and remember when thou hast to deal with the Devil, thou hast to do with a shamed creature, if thou hold out the blood of Christ, and come against the Devil, in the glory of his cross, the Devil will be ashamed to look on thee; yea, dastardlike he will hide his head, he will not abide the sight of thee, and this is a sweet meditation, let all such as truly believe in Christ therein exercise themselves.

Again, in that Christ his death was the Devils shame, we learn how we may come to shame the Devil in the [Use. 2] sight of God, it must be by faith in Christ his death, by fetching our glory from his Cross, it may not be by standing on any worth or excellency in our selves: no, no, in this case the common saying is true, Confess the truth and shame the Devil, we must confess, we deserve nothing by the best thing in us, but shame and confusion, if the Lord should deal with us in his justice: and seek only to the Cross of Christ for our glory, and say with the Apostle Gal. 6.14. God forbid, that I should rejoice but in the Cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world, and then we shall be able to put the Devil to shame.

One thing more we are to observe from these words, the Apostle saith, Christ by his death made the Devil ashamed openly, that is, as we have heard, boldly, publicly, in the sight of God, of his Angels, and of all that look on the Cross of Christ by faith. Note we then thus much.

No doubt the Apostle had his eye upon it, when he said, 1 Cor. 2.2. He esteemed not to know anything save Jesus Christ and him crucified; he thought nothing so worthy to be known as the glorious death of Christ.

If we then see not the glory of Christ on the Cross, [Use.] and the Devils shame, yea if we see it not with delight and admiration, as it said of the Angels, 1 Pet. 1.12. They desire to behold the things of the Gospel and see them with admiration, we have no faith in the death of Christ, yea, let me tell you more, if we see not Christ his glory and the Devils shame, set before us in the preaching of the Gospel and administration of the Sacraments (for therein is Christ crucified set before us, Gal 3.1.) If we take no delight in seeing by the eye of our souls the glorious show that is set before us in these things, but we turn our backs upon them, or our hearts, are heavy and dull and not affected with them, and we have no delight in them, it is more then a probable argument, we have no faith in the death of Christ.

It is a wonder to see, how many men and women are carried after vain shows and spectacles, and how they delight in them, how they run after a may-game, or the like, it is because they are not able to see better things. Pray then that thine eyes may be opened to see that glorious show Christ Jesus made upon the Cross, and that thou mayest delight morein that, then in all the glittering shows of the world, otherwise thou canst look for no comfort in that glorious and triumphant death of Christ.

[ 3] Come we to the third thing Christ did on the Cross in the last words of this verse. (And hath triumphed over them in the same Cross.) Some read the words thus (And hath triumphed over them in himself.) But I take this reading (hath triumphed over them in the same Cross) to be more agreeable to the context and scope of the Apostle, though the word Cross be not found in the original, yet it is to be understood and may truly be supplied, as we have it in our English translation.

For when did Christ spoil Satan and destroy his power, but when he suffered death on the Cross, as is plain, Heb. 2.14. and then also he triumphed over him. Now the Apostles meaning in saying Christ triumphed over them is this.

That Christ by his death not only overcame the devil and his Angels and stripped them of all power to hurt God's chosen, but in his death he got himself honor and glory over the Devil, and he did as Conquerors use to do in their triumphs, that as they riding in triumph make known their power and virtue over their enemies to their greater glory: so Christ on his cross to his great glory did manifest and make known his power over the Devil; he therein made his glorious power over the Devil and his Angels fully appear, both to God, to his Angels, and to all that look on his cross by faith, and that was his triumph, he on the cross shown himself more powerful then the Devil, and stronger then all the powers of hell; yea, therein he manifested the power of his Godhead, for though he cried with strong cries and tears and sweat drops of blood, and cried out that God had forsaken him, yet his Godhead sustained him, and even then by the power of his Godhead he uttered words of faith and confidence, and said, My God, my God, in his greatest agony, he shown himself stronger then the Devil and his Angels, and overcame them, and so had the glory of a full victory and conquest over them.

Thus then conceive we these words as if the Apostle had said.

Hence it is most clear, that Christ by his death hath [Doct. 6] gotten a full and absolute victory over the Devil and his Angels, for triumph ever followeth victory. No man of any wisdom will triumph and boast himself before the victory. When Ben-hadad King of Aram coming to battle against the King of Israel boasted himself that the dust of Samaria should not be enough for all the people that followed him, for every man an handful, 1. King. 20.10.11. The King of Israel returned him this answer, Let not him that girdeth his harness boast himself, as he that putteth it off; giving him to know, that he boasted unreasonably, before his time, he triumphed, before the victory which was folly in them, for the event of war is uncertain, and triumph ever follows victory. Christ therefore having triumphed over the Devil and his Angels in his cross, it is most certain, he had therein a full victory and conquest over the powers of hell, and that makes for our exceeding great comfort.

And so are we to understand that speech of our Savior in his giving up the Ghost, John 14.30. It is finished meaning that his satisfactory obedience was then fully ended, and without question he could not triumph before he had made a full and perfect satisfaction for us.

Objection: [Object.] it may be said, whereto then serves Christ his resurrection, ascension, and sitting at the right hand of his Father?

I answer, [Answ.] they serve not to satisfy for sins, but to apply unto as many as truly believe his perfect satisfaction made on the Cross, and to put them in possession of the benefits of Christ his passion, Rom. 4.25. the Apostle saith Christ was delivered to death for our sins, and is risen aganie for our justification, (that is) both to testify his perfect obedience, and to apply it to us by his Spirit to our justification.

And the Apostle, Ephes. 4.10. saith, Christ ascended that he might fill all things (that is) as may appear by the context of that place, that he might fill God's elect with all gifts of his spirit, needful to their salvation and so work faith in them to apprehend the merit of his death to their justification, we are then to hold it for a certain truth, that Christ his death on the cross was a perfect satisfaction to God for the sins of his chosen and therein he ended his satisfactory obedience, and we are to renounce all other expiatory sacrifice whatsoever they be, they do much derogate from Christ his victory and triumph on the cross; and such as maintain them are enemies to the cross of Jesus Christ.

The next thing here offered to our consideration is this.

That Christ his cross was as it were his triumphing chariot, whence we may easily see that Christ got himself [Doct. 7] glory over his enemies not out of that which is glorious, but out of that which in it self is shameful and ignominious, he got himself glory out of ignominy, it is the usual manner of working with the Lord to bring one contrary out of another, especially when he hath any excellent thing to work to his own glory. In the first creation he made something, yea, all things of nothing, he commanded the light to shine out of darkness 2. Cor. 4.6. in the preservation of his people, he caused the water to come out of a rock, Numb. 20.22. In the work of the conversion of a sinner, ordinarily he works by the preaching of the word, which is as contrary to nature; as fire to water, for there is no seed of faith in nature & preching is folishnesse to the natural man, and it is most clear from this text, that the Lord Jesus brought life out of death yea, out of his ignominious and cursed death of the cross he got himself exceeding great glory in the sight of God his Angels and of all that with the eye of faith behold his cross, and this himself foretold, John. 13.31.32. that God should be glorified in him, in his death, that the power of his God-head, should then manifestly appear, as indeed [Use. 1] it did and was testified by many signs, as by darkening of the sun, the trembling of the earth, by cleaving a sunder of rocks by the rising of some dead bodies, by rending asunder the veil of the temple which drew from the Centurion a plain confession, certainly this man was the son of God, a thing very worthy our serious meditation.

Is it so then that Christ triumphed & got himself glory over the Devil and his Angels out of his cross even then when he suffered that shameful and ignominious death on the cross? Oh then how will he be glorified when he shall come with power and glory to judgment with thousands of his Angels, how shall he then get himself glory in rendering vengeance to the Devil, and to all wicked imps the instruments and limbs of the Devil? wicked men happily think because Christ is a Savior therefore he will be a mild and favorable judge, and not deal with them in rigor and severity, but let them know, that when he shall put on his garment dipt in blood as we have it, Revel. 19.3. when he shall arise and take hold of Judgment they shall find him a most terrible God of vengeance; if he that is a sweet and comfortable Savior become bitter and terrible, surely, his bitterness and terror will be intolerable, and he will be most dreadful to all his enemies, even to all such as impugn and hinder the course of his Gospel, yea, as the Apostle saith, 2. Thess. 1.8. to all that know not God, and which obey not unto the Gospel of our Lord Jesus Christ; let all ignorant persons then & all hard hearted sinners think upon it, and in fear labor to make this terrible judge their glorious and comfortable Savior.

[Use. 2] Again, is it so that Christ got himself glory even out of his ignominious death on the cross, then let all true members of Jesus Christ, know to their comfort that he now reigning in Heaven will work their glory out of their sufferings be they never so shameful, yea, as the Apostle saith, Rom. 8.7. through him they shall be more then conquerors, they shall be triumphers in their sufferings, he will supply to them such strength of faith and patience as their very enemies shall stand amazed and wonder at them, and say, as the chief Priests and Scribes said, Act, 4.16. what shall we do to these men, a speech worthy observation, they that had power to imprison the Apostles, or to do with them what they would, stand agast and at their wits end, and know not what to do to poor, weak, unarmed and friendless men, a strange thing, and such a thing as nature, reason and the world understands not. Thus no doubt will the Lord Jesus show forth his power in all his members, as he got himself glory out of his own cursed death, so certainly will he show his power, & be glorified in thy sufferings if thou belong to him; it is a shrewd evidence, men belong not to Christ, when under the cross they rage and storm, and foam out their own shame, the folly and corruption of their own hearts, if thou belong to Christ, Christ will be glorified in thee, not only in thy actions, but in thy passions, in thy sufferings, also he will manifest his power in thy patience, faith and constancy under the cross, he will make thee more then a conqueror in thy greatest afflictions.

Observe we further, that when Christ in the eye of the world had shame, and seemed to be overcome, then had he glory, he vanquished and triumphed over his enemies in his cross, hence we are to take out this point of instruction.

It is our Saviors own rule John. 7.24. judge not according to the appearance, but judge righteous judgment and the reason [Reason.] of this is given Eccles. 9.1. no man knoweth either love or hatred of all that is before them (that is to say by the consideration of outward things it cannot be gathered whom God doth love or hate, indeed we may, and ought to despise a vile person, Psal. 15.4. whether rich or poor, for his vileness, yet may we not judge him vile [Use. 2] before the time, (that is to say) before the Lord have discovered him to be so by his fruits, it is the corruption of our nature to judge both our selves & others by the outwatd state in this life to think if a man thrive in the world then God loves him, and if he be crossed in outward things then God hates him. But we must learn to reform our judgment in this point and know that outward prosperity or adversity are lead̄ rules to judge by; it is no good argument to say God loves us because we prosper in the world; or he hates us because we are crossed in outward things; no, no, we are to look into the causes and qualification of the mind, repentance, or hardness and continuance in sin: if we find the latter of these howsoever we prosper: yet let us know it is not a blessing but a curse, and it comes indeed from the providence of God, but to make his judgment just when it falls upon us, by reason of our abuse of his mercy.

Let us then strive after this grace, that we may judge aright both of our selves and others, and especially in time of affliction, it is a singular grace of God to judge rightly of others in time of affliction, David pronounceth a blessing on him that judgeth wisely of the poor, Psal. 41.1. blessed is he that judgeth wisely of the poor: the Lord shall deliver him in the time of trouble, &c. If we judge the poor the worse because of his poverty, or more hardly judge of any because he is afflicted be it one that hath been in our knowledge guilty of some great sin (as we are ready to say if we see one whom we have known guilty of some fowl sin to be afflicted, I knew it would come home to him, the Lord would plague him and not suffer him to go unpunished) if we thus judge of the afflicted, we may happily sin against the generation of God's children, as David saith, Psal. 73.15. for the Lord may have pardoned that sin, and we judging him plagued for it, we condemn him whom God hath acquitted, and that is a fearful presumption and such as cannot escape the punishing hand of God.

Let us therefore learn to contemn a vile person discovered to be so for his vileness, but take heed we judge of no man by the outward appearance, judge wisely of the poor and afflicted that we may be blessed of the Lord, and that he in mercy may deliver us in the time of our own troubles.

In this verse we have the Apostles conclusion of his refutation of legal ceremonies which were urged on the Colossians by false teachers, as of necessary use to salvation for the Apostle began to deal in particular against those ceremonies verse 11. and from that verse to this hath proved by many arguments.

That there is perfect salvation, and all things needful to salvation to be found in Christ, and that in him such as believe are complete and have all perfection.

Therefore legal ceremonies are needless, this the Apostle inferreth in this verse by way of dehortation, and that in regard of the premised reason; they should not let any man condemn them, touching their neglect of those legal ceremonies, and he doth insist in some certain kinds of them urged by false teachers, and under them comprehends all the rest as may appear by his general reason in the verse following:

He gives instance of two sorts.

First, the ceremoniail choice of meats and drinks, let no man condemn you in meat and drink.

Seeondly, the observation of Jewish feasts, which he doth express in these particulars, holy days, new moons or Sabbath days.

Come we to consider the words of this verse as they are laid down in order, and first of these words (let no man condemn you in meat and drink) the word translated condemn doth properly signify judge; it is usual in Scripture put down the one for the other; the general word (judge) for the special (condemn) we have it often so, Romans the 14. the same original word is in our English rendered, and that truly, verse 3. (judge) and verse 4. (condemn) for indeed the Apostles meaning in saying, let no man condemn you, is let no man spend his judgment upon you in the worst part let him not judge you to sin, and condemn you to sin in meat and drink (that is) touching meats and drinks prohibited touching the use of meats and drinks forbidden by Moses Law, let no man judge you to sin in the use of them.

[Objection.] This could not be that the Colossians or any other could hinder false teachers for judging hardly of them for eating and drinking meats and drinks forbidden in Moses Law.

[Answ.] It is true indeed, they could not, therefore the Apostles meaning is, they should not care for their unjust judgment spent on them, condemning them of sin when they ought not.

And thus we are to conceive these words, as if the Apostle had said.

Now in the first place we are to mark the main of the Apostles speech, his speech is not a bare and simple admotion, but a powerful inhibition, he saith not, take heed that no man condemn you, but he delivers his speech in manner of a law and form of a commanding injunction; let no man condemn you &c. the Colossians were in danger to suffer false teachers to judge and condemn them in regard of legal ceremonies and to take to heart their unjust censures, the Apostle therefore interposeth his Apostolical authority, whereby he had power to give precepts binding conscience, and he enjoins them not to suffer any so to do, let no man, saith the Apostle condemn you, let no man lay it upon you as a Law.

And thus the Ministers of the Gospel may exercise that [Doct. 1] power that is given to them, howsoever they may not give new precepts binding conscience, yet they consenting with the word of God their doctrine being grounded on the writings of the Prophets & Apostles they may charge it on the consciences of men, and by way of injunction as occasion is offered, say let this be done or let that be avoided. The Apostle hath taught us that it is a part of the ministerial office to be instant, 2. Tim. 4.2. and that must be by commanding, urging, persuading, and forbidding, &c. as occasion is offered, and especially then may the Ministers of the Gospel use this manner of speaking, when they see their people in danger to revolt from the truth, & to be seduced, they may then be instant with them, & lay it as a law on their consciences, and say, let no man seduce you, let no man draw you away from the truth, and thus must I needs at this time frame & address my speech to some in our Church, I see some amongst us in danger to be seduced & led aside into that dangerous schism of Brownism, to such therefore I speak, [Use.] let them consider what I say, and the Lord give them a right understanding in all things.

We in this Church of England have (blessed be God for it) the truth of religion held, taught and professed, yea, the Brownists themselves cannot deny but that the whole fundamental substance of truth is amongst us, yea, I dare be bold to say futher, in the word of truth, and in the name of God, and to pawn mine own soul upon it, we have the substance of the truth grounded on the written word of the Prophets and the Apostles, and therefore upon this ground I must charge thee whosoever thou art, that art wavering, and in danger to be seduced & drawn to Brownism, and lay it a law upon thy soul and conscience, let no man seduce thee, and draw thee away from the truth of religion held and professed amongst us, it is a saying worthy to be remembered, and often thought on, that in divine matters, in matters of so high a nature as is religion, no consultation is to be used, stand not thou now to consult of a charge of religion, but be resolved of the truth held and professed, and tread under foot all persuasions to the contrary whatsoever; and thus I thought good to speak, occasioned from the manner of the Apostles speech in this place.

Now from the matter of this powerful injunction, in that the Apostle saith, let no man condemn you in meat and drink, or in respect of an holy day, or of the new [Doct. 2] moon, or of the Sabbath days; we may easily gather that it is the nature of an erroneous spirit, of a false teacher, to judge and condemn men, and that chiefly for outward things in respect of meat, drink, observation of days and the like. Therefore the Apostle giveth the Colossians a countermand, and enjoins them not to suffer any false teachers to join with them, yea, it is the property of a false teacher, rather to judge and condemn for the use or neglect of outward things, then for the breach and transgression of the moral law of God, see it in one example. The Scribes and Pharisees did more condemn for not washing hands before meat, and the neglect of other things devised by themselves, then they did for the transgression of God's commandments, our Savior reproves them for it, Mat. 15. from verse 3. to the 10. Let this serve [Doct. 3] to make known to us, that the teachers among the Papists are led with a spirit of error, we shall easily find this mark on their foreheads, it is apparent every man may see it, they more urge their own fleshly and ceremonial Law worship then they do the spiritual worship of God; yea, it is extant and to be found upon record in thir own stories, that men have been more severely punished for eating flesh on a friday, then for simple fornication or following strange flesh, which is a certain note and badge of an Antichristian Church, learn we hereby to discern them & to take knowledge of the spirit by which they are led, and so according to the commandment of the Apostle in this place regard not their unjust censures, calling thee heretic and loading thee with opprobrious names; they will condemn thee to the pit of hell for not observing some rotten devise of their own. Esteem it not, but set light by it as the breath of men; yea, as the curse that is causeless Pro 26.2. and shall never come.

The next thing offered to our consideration from this injunction is the instance here given by the Apostle he saith, let no man condemn you, and he doth instance in meat and drink, hence we may take up this conclusion.

That through Christ we have free liberty in meat and [Doct. 3] drink; we may freely eat any kind of meat and drink; any kind of drink; and men are not to accuse and condemn us of sin in so doing, if they do we are not to regard their censure.

Among the Jews before the coming of Christ there was a difference of meats; some were clean, and some were unclean and forbidden, we may read of them Leviticus eleventh, thorough out, and Deutro. 14, from verse four, to the end of the twenty & one, but now since the death of Christ all kinds of meat and drink are left to our liberty, that difference is taken away, and as the Apostle saith, Tit. 1.15. To the pure all things are pure, and Rom. 14.14 I know saith the Apostle, and am persuaded through the Lord Jesus that there is nothing unclean of it self, but unto him that judgeth anything unclean to him it is unclean, and Verse 20. all things indeed are pure. The reason of this is plain, before the coming of Christ some meats were clean and some unclean, to signify a difference between Jew and Gentile, and the Jew should not communicate with the Gentile, but now by Christ that partition wall is broken down, and of two they are made one in him, Ephes. 2.14.15. Therefore the difference of meats is taken away, and Christians may now with good conscience, with moderation eat any kind of meat, and drink [Use. 1] any kind of drink; it is therefore wicked and injurious to Christ his death to forbid the eating of some kind of meats at sometimes, as the Papists do at this day, it is made by the Apostle, a badge of Antichristian apostasy, 1. Tim. 4.3. commanding to abstain from meats which God hath created, to be received with giving thanks, of them which believe and know the truth.

Object: [Object.] Oh but saith the Papist we forbid not the eating of any meat as unclean, but as unlawful for a time, in regard of the commandment of the Church

Answ: [Answer.] A mere shift, and color of their falsehood in hypocrisy: for first:, we find it in their books that flesh is forbidden, because it was accursed, and not fish in the days of Noah, therefore they forbid it as unclean.

[ 2] Again, they forbid it for holiness, and for religion, making it part of God's worship to abstain from some meats at sometimes; therefore they condemn it as unholy & unclean at that time, though not by creation, yet by their own prohibition, and so their distinction is foolish and the parts of it fall one into another, and they cannot possibly free themselves in this point from teaching a doctrine of Devils.

[Quest.] But will some say, may not our governors forbid the eating of meats at sometimes, and if they do, are not we to obey them?

[Answ.] They may, and we are to obey them; but mark how they may forbid the eating of some kind of meats at sometimes by reason of want, for maintenance of some calling in the common wealth, or for other civil respects, but not for religion, and herein we are to obey them.

[ 2] Again, they may at some time enioine us abstinence from this, or that kind of meat, not in regard of the kind, but in respect of the quantity, or quality of meat, that we abstain from our ordinary diet, and that which we do eat be not of the daintiest. Dan. 10.3. In a word, they may in time of famine and scarcity • enioine us a public fast, that we may testify our humiliation and better attend on the exercises of the word and prayer, and we are then also to obey them these cautions observed.

First, that our fasting be void of superstition, and that [ 1] we place no worship of God in it, but hold it only as an help to further us in the duties of Religion.

Secondly, that we have no opinion of merit by it, that [ 2] thereby we merit forgiveness of sins, increase of grace, or the like.

Thirdly, That we hold it not of absolute necessity. [ 3]

And lastly, that it be without breach of the rule of charity, [ 4] either hurting our selves, & making us thereby unfit for good duties, or giving offense to others, such as are weak in knowledge, causing them to call our Christian liberty into question; for first, we are to inform them that we may thus abstain, because the Magistrate by his authority doth not take away the use of the things we abstain from, but only order and moderate the same.

Thus we see that our Magistrates may forbid the eating of meats at sometimes, and how we may also with good conscience obey them.

And yet, this remains a truth, that we have liberty through Christ to eat any kind of meat, and that we may not be interdicted any kind of meat, at any time, as unholy or unclean as it is among the Papists.

And let us use this liberty, purchased by Christ, with [Use. 2] thanksgiving, and in sobriety and moderation, that by our eating and drinking we may be more fit to serve God, and to do good duties; let us eat in time for strength, and not for drunkenness, Eccles. 10.17. Let us not tire our selves with eating and drinking, and disable our selves and make our selves fit for nothing but drinking, and then pretend Christian liberty; so doing we turn Christian liberty into unchristian, yea brutish license to sin, and we use our liberty as an occasion to the flesh.

Let this be far from us, and remember we the words of the holy Ghost, 1 Pet. 5.8. Be sober and watch, for your adversary the Devil as a roaring Lion walketh about seeking whom he may devour: giving to understand, that an epicure or drunkard is a fit prey for the Devil.

Come we to the second sort of legal Ceremonies, wherein the Apostle doth insist) namely) the observation of Jewish feasts in the words following.

For the understanding of these words, we must know that the Jews had many festival days, which they were to observe and keep holy by the appointment of the Lord, but three special great feasts had they every year above the rest, which were called solemn feasts, or holy [ 1] convocations, (namely) The feast of * Passover, or unleavened [ 2] bread: The feast of * Pentecost, named the feast [ 3] of the first fruits: and the feast of * Tabernacles, or gathering in of their fruits in the end of the year: we read of them Exod. 23. from Verse 14. to the 20. Levite. throughout Deut. 16. from the beginning to verse the 15. They were also appointed to offer a burnt offering unto the Lord in the beginning of their months, Numb. 28.11. and they had an holy convocation, and were to keep the first and last day of their great feasts, as Sabbaths, we find it so Leu. 23.35.39. these things rightly conceived, they will lead us to the true sense and meaning of the Apostle in this place. For first, by holiday or feast, we are to understand those three solemn feasts, the Passover, Pentecost, and the feast of Tabernacles; by new Moon, the feast they kept in the beginning of their month, by Sabbath days, not the Lord's ordinary Sabbath, but the first and last day

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Now, whereas the Apostle saith (in respect) it may be expounded either in regard of the whole feast, or (as the original word signifieth) in regard of part of it for happily, some amongst the Colossians did in part observe the Jewish feasts, and in part neglect them, thus then we are to understand these words, as if the Apostle had said.

Let no man condemn you for neglect of any great feat of the Jews, or for not observing their feast of the new Moon, or the first and last day of their great feasts, or briefly thus.

Now first, from the second instance of the Apostle, in that he saith, let no man condemn you in the observation of any Jewish feast, it is manifest and clear.

That we now through Christ since the death of Christ have a liberty in regard of days, we now in that time of [Doct. 4] the Gospel are not bound (as the Jews were) to the observation and keeping of any one set day above another excepting only the Lord's day.

It is that which the Apostle finds blame-worthy in the Galatians, Gal. 4.10. That they observed days, and months, and times, and years. Yea, he saith in the verse following that he was afraid of them, lest he had bestowed his labor then in vain; in that they did turn again to those Jewish observations; and he insists in the observation of days, and times, and years, but that we mistake not the Apostles meaning, his speech being general.

Know we that he condemns not there the natural observation of days and times, as the observation of day and night, summer and winter, harvest and seed-time, nor yet the civil observation of times, as the time of planting, setting, sowing, and plucking up that which is planted, spoken of, Eccles. 3.2. But he reproves them for their observation of days and times, as a thing to which they thought they were bound in conscience, and as out of holiness, that the Apostle deals against as opposite and contrary to the liberty of Christians.

[Object.] Object: Rom. 14.6. The Apostle saith, He that observeth the day observeth it in the Lord, Therefore we may now in time of the Gospel observe a day unto the Lord, as a part of religion and his worship?

[Answ.] Answ: We are to consider of whom the Apostle there speaks (namely) of such as were weak, and not fully instructed in Christian liberty, and his meaning is, that they in their weakness intended to observe a day to the honor of God, and thought they did so, but that was their weakness and error, and so the place makes nothing against the truth of this conclusion.

[Use 1] How then can the Papists justify their festival days, and their set solemnities, which they urge on men, and bind their consciences with the necessary observation of them: they teach that the sanctification and keeping of their appointed feasts is necessary, how then can they free themselves from the brand of such teachers as the Apostle deals against in this verse, even such as bind the conscience when they ought not, and charge men with sin unjustly.

[Object.] Oh, saith the Papist (he hath his cauelling exception ready) the Apostle here dealt against Jewish observation of days and Judaical festiuities, and you misaply the text against Christian holy days, such as ours be.

[Answ.] See the cunning of these men to deceive themselves, what is this but a mere shift, for howsoever, it is true, the Apostle dealt against Jewish feasts, yet the doctrine of this place may be generally applied against Jewish or any other superstitious observation of days whatsoever, the Papists in this case do, as he that strips himself of one sort of clothing, and for pride doth inuest himself with a suit of a newer fashion, every man knows he puts not away his pride, but only changeth his fashion: so the Papists do but change from one suit of sin to another, they keep not the same feasts that the Jews did, but they have new feasts in their steed, and those full of gross superstition, for they hold the observation of them necessary, yea part of God's worship, and place greater holiness in those feasts then in the Lord's Sabbath, and dedicate many of them to the honor of Saints and Martyrs, that they may be partakers of their merits, and helped by their prayers. Now what is this, but most gross and abominable Idolatry, and we must needs in this respect hold them in the number of false teachers.

But may some say, [Object.] may not we have solemnities and festival days appointed by our Church, and they being appointed, may not we observe them.

Answ: [Answ.] Our Church may appoint such days, and being appointed we may observe them, John 10.22. We read there was the feast of Dedication at Jerusalem, which was a feast ordained by the Church, in the time of Judas Machabaeus, as we find 1. Mach, 4.59. in remembrance of the reparation of the Temple, and deliverance from the tyrranny of Antiochus, and verse 23. Christ himself was present at the feast, and by his presence he hath given manifest allowance of this. that the Church may appoint festival days, and being appointed, we may observe them; yet know how the Church may appoint, and how we may observe them being appointed, (namely) with these cautions.

First, if the appointment and observation of them be held as a thing indifferent, not of absolute necessity.

Secondly, if it be void of superstition, neither placing the worship of God, nor any force of Religion in that observation of them, nor with any opinion of holiness in those times, but that the appointment of them, be for the assembly of God's people, for the exercise of the word and prayer.

Thus may the Church appoint festiuities, and being so appointed we may observe them, and thus doth the Church of England observe holy days and no otherwise and therefore the Brownists either ignorantly, or maliciously do us wrong, in demanding whether our feasts be the true worship of God or no, in their printed questions, for we place no worship of God in them (but that by the way.

We see how the Church may appoint festiuities, and how we may observe them and yet this is still a certain truth that we now in time of the Gospel are not bound in conscience, and necessarily to the religious observation of days, except only the Sabbath day, and not to pass from this without some word of exhortation.

Is it so, that we now in time of the Gospel thorough Christ have this liberty, that we are not tied in conscience [Use. 2] to necessary observation of any days, excepting only the Sabbath.

Then let us not forgo this liberty, and now make our selves slaves to certain days, and that after the manner of the very heathen.

[Quest.] How is that, may some say?

I answer, [Answer.] that is done when we put a difference between day and day in regard of good or bad success; as forsooth this is a dismal day, a day of bad success, therefore we may not put on new garments, take a journey or begin any work on that day, thus to observe days after an heathenish manner, is utterly to renounce Christian liberty; yea to profess that we are still in bondage to sin, Satan, and the corruption of our own hearts: let this be far from us, and let us remember what the Lord saith unto his people by the mouth of his Prophet Ier. 10.2. Learn not the way of the heathen, and be not afraid for the signs of heaven; fear not the signs of heaven, if we fear them certainly we fear not God. Therefore let us take heed of this, let us hold fast our liberty in respect of days purchased by Christ, and use it with good conscience, remember thou art set free by Christ, from the observation of any Jewish feast, therefore keep thou every day a Christian feast.

How is that may some say? [Quest.]

I will tell thee in a word; [Ans.] purpose every day to avoid all and every sin, set thyself every hour of the day in the sight of God, and walk as before him carefully and conscionably in all good duties, and so doing thou shalt keep a good conscience, and that the wise man hath told us. Prov. 15.15. is a continual feast even every day holy day: some there be that take occasion from this text of the Apostle, to open their mouths against the Lord's ordinary Sabbath, and to say it is here put among the ceremonies of the Jews, and so is abrogated and quite abolished, and we ought not to keep it, but if we remember the exposition of the words, they may be answered in a word, that the Apostle here speaks not of the Lord's ordinary Sabbath, but of the first and last day of the great feasts of the Jews, yet I think it not amiss to stand awhile to make known, and to prove the morality of the Lord's Sabbath, and that we err not in the beginning we must know that the Sabbath was before the death of Christ, in part ceremonial (namely) as it was a seventh day from the creation, and in regard of the strict rest of that day enjoined to the Jews, to whom it was not lawful to kindle a fire, Exod. 35.3. But as it is a day of rest with some, more liberty in regard of things either of present necessity as the quenching of a fire having taken hold on an house, or of lawful convenience, as preparing of frugal meat and diet, out of the public exercise, or without hindrance of it; as it is thus a day of rest set apart for the service of God, only in the exercises of religion, and works of mercy and love: so it is moral and perpetual, I might prove this by many arguments, consider we only these two.

[ 1] First, the commandment of keeping the Sabbath was given to Adam in Paradise before the fall, and therefore doubtless it is moral and perpetual, for he then needed not any ceremony to lead him to Christ, he needed not to believe in Christ, having not sinned.

[ 2] Again, it is engrafted in nature that their should be a time set a part from public businesses,, and be bestowed on matters concerning Religion. There was no Nation, almost among the Gentiles which had not some festival days for the public exercise of their Religion, wherein though they erred, yet it showeth that it was grounded on the Law of nature, that some time should be appointed for the special worship of God, and consequently it proves the commandment to be moral and perpetual.

[Use.] Now then is it so, that the Sabbath is moral and perpetual: let us not then only abstain from open profanation, by eating, drinking, and immoderate feeding, or whatsoever may make us unfit for the service of God in the duties of Religion. But let us take heed that we rest not in the outward and ceremonial use of the Sabbath, which is a thing too common amongst men: many come to the Church and hear the word, and go home again without any profit by it; yea, with much hurt to their souls: they keep the Sabbath only for fashion, not with any regard of true godliness, never laboring by the use of the Sabbath to grow in love towards God, or tender affection towards men, for that is the true keeping of the Sabbath.

Now then to stir us up to be more careful hereafter of this duty, consider only these two things.

[ 1] First, he or she that is a willful Sabbath breaker, is no true child of God; for he that is a true child of God will reason with Saint James, 2.10. That he that hath commanded one thing hath commanded another, and break one commandment of God, and be guilty of all: therefore he fears the breach of every Commandment of God.

Again, call to mind what the Lord saith in the end of [ 2] the fourth commandment that he hath blessed it and sanctified it, (that is) he hath appointed it for holy uses, that it might be a means of blessing both on thy soul, body, and whole estate: if then thou wouldest make it good to the comfort of thine own soul, that thou art a child of God: yea, if thou tender the good of thyself, and wouldest bring down a blessing one thine own soul, body, and whole estate, be careful to sanctify the Lord's Sabbath, and labor by use of it to be brought nearer to God by faith and repentance and nearer to thy brethren in true hearted affection; there is much hatred, grudging, and heart burning amongst men, one against another, what is the cause? Surely amongst other this is one special cause, we are careless in the sanctification of the Sabbath, we keep it only for fashion and not as we ought. Let us therefore hereafter be more careful of this duty.

This verse hath respect to the verse immediately foregoing as a further confirmation of it by a new argument, and in it is also couched an answer to a secret exception, that false teachers might take against the Apostles conclusion in the verse before; for happily they might except against him, and say: is not the choice of meats, and observation of solemn feasts, new moons, and the use of other ceremonies among the Jews, a thing commanded of God, why then should they be neglected?

To this the Apostle doth infold an answer in the words of this verse, and it is this. That they were indeed commanded of God, but only to this ende, to shadow out Christ to come, and at his coming to cease and have an end; and so the Apostles argument for confirmation of his conlusion is here taken from the end and use of the ceremonies of the Law, and may thus beframed.

The Ceremonies of Moses Law were appointed by God to prefigure and shadow out Christ to come.

Therefore Christ being now exhibited and come in the flesh there is no more use of these ceremonies they have ended their office in Christ.

In this Verse more specially we have,

[ 1] First, a description of the Legal Ceremonies, what they were in their own nature and proper use (namely) that they are a shadow of things to come.

[ 2] Secondly, what Christ is in respect of them, that he is the body of those shadows in the words following, but the body is in Christ.

Come we to consider the words of this Verse, (Which) (that is) which ceremonies before mentioned, and all other of like sort. (A shadow) This word shadow is a word of similitude or comparison and the meaning is a type or resemblance figuring and showing things to come, and the legal Ceremonies are thus compared to a shadow, especially in two respects,

[ 1] First, because as a shadow doth show the body obscurely (for who can perfectly know the body by the shadow?) so the types and figures of the old Law did obscurly show things to come.

[ 2] Secondly, because as a shadow is a thing without substance, and formally by it self a mean accident: so the rites and ceremonies of the law taken by themselves, were empty shows (of good things to come) (that is) of Christ to come, of the mysteries and benefits of Christ, as reconciliation with God, justification, remission of sins, purgation of conscience, and the like.

(But the body is in Christ) The words are, but the body is of Christ, the meaning is, but Christ is the body of those shadows (that is) the substance and truth of them, because he did truly perform and exhibit those things which they shadowed▪ thus then briefly conceive we the words of this verse, as if the Apostle had said.

Which ceremonies before spoken of and all other of like sort, are but an obscure resemblance, and being taken by themselves are but an empty show of Christ to come, & of the mysteries & benefits of Christ, Christ is the substance & truth of them, he truly performing and exhibiting those things which they did prefigure and shadow out.

Now first the Argument here used by the Apostle is to be considered in that he reasons thus. [Doctr. 1]

That the end and use of legal ceremonies was to shadow out Christ to co come. And therefore Christ being now come, there is no more use of them it plainly teacheth us the abrogation of the use of all significant and shadowing ceremonies of Mosos Law, that by Christ his coming and death all ceremonies of figure and signification are abrogated and taken away in regard of the use of them.

I say ceremonies of figure and signification for some were of order, and may be used without binding the conscience to the necessary use of them. And again, I say, in regard of the use of them, for as those ceremonies are set down in the books of the old testament they are part of the written word of God and may still instruct us concerning Christ his coming suffering death, and the many and great fruits of it: but in regard of the use and observation of them they are quite abrogated and we now in time of the Gospel are free from the observation of any Jewish ceremony, being a figure of Christ to come, yea, now the use and observation of Jewish ceremonies is a thing not arbitrary and left to us as indifferent, but it is utterly unlawful, and that is plainly taught Heb. throughout but specially 9.10.11.12. in the 10. verse it is said, that the service of the Old Testament only stood in meats and drinks, and diverse washings, and carnal rites until the time of reformation, when was that time? it is expressed in the verse following (namely) the time of Christ his coming but Christ being come, an high Priest of good things to come by a greater & more perfect tabernacle, not made with hands (that is) not of this building. Neither by the blood of goats and calves: but by his own blood entered he in once unto the holy place, and obtained eternal redemption for us Gal. 5.2. the Apostle was bold to tell the Gala • hians and he speaks it with authority setting his own name before it, that the use of circumcision would prove most dangerous unto them, behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

[Object.] Act. 16.3. Paul himself circumcised Timothy.

[Answ.] It is true, but the text saith it was because of the Jews, in regard of the weak Jews, who otherwise would have been offended.

[Object.] Why? but if circumcision were utterly unlawful, then he ought not to have used it for avoiding the offense of any.

To this I answer, [Answ.] though circumcision after the death of Christ was a dead ceremony, yet till the destruction of Solomon's temple it was a thing indifferent, it was a ceremony dead, but not buried, and so was it used by the Apostle as a thing indifferent, but after the destruction of the Temple, when the Church of the new testament was planted, then was it a deadly ceremony utterly unlawful. And therefore wickedly, [Use] and most injuriously deal the Papists, in loading their simple followers with an huge heap of ceremonies, taken partly from the Gentiles, and partly from the Law of Moses, their mass which they account the marrow of religion, is nothing but a mass of Jewish ceremonies, and therein they lay on men's necks an intolerable yoke so called, Act. 15.10. yea, therein they show themselves to be led with the spirit of Antichrist, such a spirit as John speaks of, 1. John. 4.3. in effect denying Christ to be come in the flesh, we must remember that we are now set free from the use of Jewish ceremonies; we now are not to worship God in outward sacrifices and ceremonies, but in Spirit and truth, even in spiritual worship and service.

The next thing offered unto us from this verse is this, that the Apostle in describing the legal ceremonies, useth this comparison, that they are but shadows: Hence we are plainly taught thus much.

That the significant ceremonies of the Law were only [Doct. 2] obscure resemblances, and by themselves but empty shadows of Christ, and the benefits of Christ. Christ was only shadowed out by them in the time of the Old Testament. Christ his grace and benefits were not given by the very sacrifices and ceremonies of the Law but they that used them were to have an eye to the body of them (namely) Christ, hence it is that the people of God were often reproved by the Prophets in using of those sacrifices because they rested in the use of them, as if by the very offerings of a sacrifice their sins had been taken away, and in their offering they had not an eye to the body they looked not at the true perfect sacifice of Christ, whereof those sacrifice were only a shadow the Lod therefore saith, Isai. 1.11.12.13. what have I to do with the multitude of your sacrifice, I am full of the burnt offerings of rams and of the fat of fed beasts, and I desire not the blood of bullocks, nor of lambes, nor of goats.

When you come to appear before me, who required this of your hands to tread in my courts?

Bring no more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons nor Sabbaths nor solemn days (it is iniquity) nor solemn assemblies. What is the reason of it? it is given ver. 15. in the end for your hands are full of blood, as if he had said, when you offer these sacrifices, you rest in your outward service, as if the very offering of it were sufficient to confer my grace upon you, you look not by faith to the one true perfect sacrifice, and that is manifest because you do not testify your faith by the fruits of it, you still continue in your sins, and so your sacrifices are abominable in my sight, I cannot endure them, Hebr. 10.1. the holy Ghost saith in plain terms, that the Law had the shadow of good things to come, and not the very image of the things.

Heer then comes a question to be handled (namely) this.

What difference there is between the sacracraments of the old testament and our Sacraments of the new testament, [Quest.] for it may seem that the Sacraments of the old testament being abolished they were but ceremonies, and so but obscure resemblances and by themselves but empty shows, and the question may be how our Sacraments differ from them.

The Papists in answer to this question say, that the Sacraments of the old testament did only signify and shadow out grace to be given afterward by the passion of Christ, [Answer of the Papists.] but our sacraments in the new testament (say they) do contain grace in them, and give grace, ex opere operato by the very work done; this is a mere untruth, and a difference devised by themselves, that we therefore may assign a right difference between them, we must first know that that the Sacraments of the old testament, were both ceremonies and sacraments. Ceremonies as signs of the Messiah to come, and sacraments as seals of the righteousness by faith having the word of promise adjoined to them the Lord promising in his word that by those signs he would offer, apply, seal up and confirm grace in the righ vsers of them.

Now then for answer to the question, as the Sacraments of the old testament, were ceremonies, so there is a main difference between them & our sacraments, for so they are only resemblances of things to come having no word of promise annexed unto them as our sacraments have, but as they were sacraments, so there is no essential differenee between them and our sacraments, they did signify and seal up the same grace and righteousness to salvation and life eternal, that ours do, therefore the Apostle calls circumcision the seal of the righteousness of the faith, which Abraham had when he was uncircumcised, Rom. 4.11.1. Corinth. 10.3.4. he saith that the fathers in the old testament did eat the spiritual meat, and did drink the same spiritual drink, for they drank of the same spiritual rock, that we do in our Sacraments (namely) Christ and so in substance there is no difference between their sacraments and ours, yet know that the sacraments of the Old Testament and our differs, and that in three things.

First, in outward signs and rites.

Secondly the Sacraments of the old testament did foreshow Christ to come.

Ours are visible declarations of Christ already come.

Thirdly, our Sacraments do more plainly and fully set Christ and his death before us then did theirs.

For as in the New Testament, the means of revelation is more clear, the light of faith greater, and the measure of grace more ample, so also by the sacraments of the new Testament is the grace of Christ more plainly and fully and plentifully offered and dispersed then by the sacraments of the old testament.

Now this we are to consider. Is it so that the grace of Christ, is not now set before us in obscure shadows, [Use.] as it was before his coming in the flesh, is it now more fully and plainly and plentifully offered unto us in the preaching of the Gospel, and administration of the Sacraments;

Then let it shame us to be behind them of the old testament, in knowledge, in faith, and in sound and comfortable apprehension and application of the grace of Christ.

Heerin many are much defective, many have no understanding of the grace of Christ, so plainly set before them in the sacraments, as if Christ were yet in crucifying, and as if his blood were now dropping from his body in their sight; yet many that come to the Lord's table, see it not, nor have any apprehension of the grace that is offered. And what is the cause? Surely, that is one cause which our Savior hath given John. 3.19. we love dowes rather then the substance, we are so wedded to the vanishing pleasures and fading profits of this world, which are but shadows that we cannot see, much less affect the true substance of grace in Christ.

Well, let us remember what our Savior saith in that place, this is the condemnation that light is come into the world, and men love darkness rather then light, so certainly we may justly fear, that this will be to our deeper condemnation, that the truth and substance of the old shadows is come into the world, and yet we rather love the shadows of pleasure and worldly profits then this enduring substance, therefore our judgment and condemnation shall be the greater.

[Doct. 3] One thing more we may hence gather, in that the Apostle saith, that Christ in respect of the legal ceremonies is the truth and substance of them, we may conclude that all sacrifices propitiatory are now ended in Christ, they are now needles, yea, they are pernicious, because Christ his perfect sacrifice is succeeded instead of all legal sacrifices, they being weak and insufficient to take away sin, Christ by his one offering hath made perfect them that are sanctified, so saith the Author to the Hebrews, Heb. 10.14. and this discovereth to us, that the [Use. 1] popish sacrifice of the mass, which the Papists hold to be a propitiatory sacrifice for the quick and dead, is a most abhominable idol, they please themselves in the shadow when they may have the true substance, for they teach that Christ is still offered under the forms of bread and wine, after an unbloody manner, which a is most gross, senceles and dangerous heresy.

Let us remember that Christ his sacrifice on the cross, [Use. 2] was the complement, substance and truth of all the old sacrifices, and so all expiatory sacrifices are ended in that, & let us by faith only cleave to the infinite and eternal merit of that one perfect sacrifice, as the only propitiation for all our sin, and then we shall be sure to find remission of sins, peace with God in this life, and eternal comfort with him in the life to come.

In this verse the Apostle comes to deal against the corruption of religion and means of seducement, and drawing away from the truth fetched from philosophia, and the vain speculation of certain Enthusiasts (that is) such as pretended heavenly visions and revelations, and he doth insist in one particular, which such false teachers labored to thrust on the Colossians (namely) the religion or worship of Angels. Now the Apostles manner of dealing against this is as it was before ver. 16. (namely) by way of dehortation, that the Colossians should not suffer any to corrupt them with the religion or worship of Angels, that is the general matter of this verse.

In the manner of delivering of it more specially, two things are offered to our consideration.

First a disuasion from suffering false teachers to draw them away to the worship of Angels.

Secondly, a description of such false teaehers.

And in both these are couched & contained arguments of refutation to repel that false doctrine of the worship of Angels.

The disuasion is in these words (let no man at his pleasure bear over you by humbleness of mind and worshipping of Angels) wherein is laid before us.

[ 1] First, this general, Let no man bear rule over you, or let no man defraud you: with the manner, how false teachers sought to bear rule over the Colossians (namely) after their own will and pleasure.

[ 2] Secondly, the particular thing whereby false teachers would bear rule over them, and defraud them, and that was the worship of Angels; which is amplified by the means used to persuade thereunto (namely) humbleness of mind (by humbleness of mind) for so (as I take it) those two things are to be conceived and distinguished in the purpose of the Apostle.

That the one was the thing whereby false teachers labored to bear rule over the Colossians.

And the other, the means used to persuade them unto it.

The description of false teachers, what they were, is in the words following.

(Aduancing himself in those things which he never saw.)

[ 1] First, they are described by their boldness, that they durst boldly take on them the knowledge and determination of things they had never seen. (Aduancing himself in those things which he never saw.

[ 2] Secondly, by the root and efficient cause of that (namely) the vain pride of their carnal minds in the last words, rashly puffed up with fleshly mind.

Now the arguments included in this disuasion and description to refell the false doctrine of the worship of Angels, are especially these two.

First, that such worship is most dangerous, if they should embrace it, it would be a means to draw them from Christ, to defraud them of their price, and to bring them into thrall and bondage to the corrupt wills of men.

Secondly, that such worship is not built on any good ground, but thrust out from the vain speculation of men taking on them the knowledge of things they never saw, and that through the vain pride of their own fleshly minds.

Come we to the words of this verse, and first, of the disuasion (Let no man at his pleasure bear rule over you, by humbleness of mind, and worshipping of Angels) We find but one word in the original, here translated (bear rule over you) and for the understanding of it, we must know that the heathens in their games and public exercises of wrestling, and the like; had some that used to sit as vmpires to give to them that did best the reward of a garland, a crown, or some such thing. Now the word here used is Metaphoricall, and it is taken from the corrupt and unjust dealing of such vmpires, who no doubt sometimes defrauded them of the prize, that deserved it. From such unjust dealing of such vmpires is the word here borrowed, and it signifieth after the manner of unjust vmpires to defraud men of the prize that is due to them: the meaning is to draw them from Christ, and so to defraud them of eternal life and salvation, due unto them, in, and thorough him (at his pleasure) that is, according to his own lust, without any reason at all (by humbleness of mind) the meaning of it is not, by true humbleness of mind, for that is an excellent grace and virtue: but by a counterfeit show of it, under a color of humbleness of mind (and worshipping of Angels) the words are (religion of angels) and the meaning is, by religious adoration, or invocation of Angels, thus then we are to conceive the meaning of this diswasion.

Now first, observe we here that the Apostle was not content with his former disuasion, Verse 16. Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath days. But he subioines this to it as needful also, Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels. Thereby giving us to understand, that false teachers used not one kind of imposture to draw the Colossians from the truth, but on while they urged circumcision, and the observation of the legal Ceremonies to be needful to salvation: another while they magnified angels, and under a color of humbleness of mind, sought to bring in the worship of Angels. Hence we may easily take up this conclusion.

[Doctr. 1] That Satan hath many fair coloured means to corrupt religion, if he cannot by one subtlety prevail to overthrow or corrupt the true faith of Christians, he can and will use another; and if that succeed not a third; yea an infinite number of sleights to that purpose: he is the Dragon with seven heads, Revel. 12, 3. (that is) having the fullness of all subtlety and craft.

[Use.] And this I note, to teach us to arm our selves not only against one or two, but against many subtleties of Satan used to draw us away from the truth: we must not only be armed against the coloured craft and subtiltilty of the Papists, laboring to corrupt us with a show of Scripture, by addition, detraction or some absurd gloss, misinterpreted by glorious titles of unity and universality by lying sig es and wonders, and such like, but we must be provided to withstand the sleight of such as seem to have the truth, and yet under the color of a constitution of a Church, go about to undermine the whole building of sound faith and religion: yea let us be circumspect and arm our selves against the subtlety of Satan, under the show of great knowledge, and profound learning, tendering to us strong points of doctrine, and dangerous errors, some there be that in this respect are deluded and much deceived, let them remember what they read, Revel. 2.24. profounditie and depth of learning abused to broach error, is the very deepenes of Satan. Let us therefore arm our selves against it, and against all his subtleties, and that we do this let us receive the truth in love of the truth, and testify our love by bringing forth the fruits of it, and then no doubt we shall have the secret of the Lord revealed unto us, as it is said, Psal. 25.14. We shall be able to discern between truth and error, and spy out the subtlety of Satan going about to deceive us.

The next thing we are to observe in this diswasion is, that the Apostle saith not, Let no man seduce you by bearing rule over you by humbleness of mind, and worshipping of Angels, but he sets out such seducement with the danger of it, that it is like to prove a defrauding of them of the prize of eternal life, let no man defraud you of the prize of eternal life and salvation due unto him, in, and through Christ.

Hence are we taught how dangerous a thing it is to be [Doctr. 2] seduced and drawn away to any fundamental error, such as is the invocation and worship of Angels: men that are so sedused are in danger thereby to lose eternal life; and that this doctrine be not mistaken, I must of necessity a little futther explain it.

First therefore, I say it is dangerous to be drawn away to such an error as is against the foundation, and doth overturn any truth necessary to be believed to salvation, as the unity of the Godhead, the trinity of persons, that Jesus Christ is the only Savior of all God's chosen, that we are redeemed by him, that we are justified in the sight of God by faith, without works, and such like.

Secondly, I say not, that such an one as is seduced and drawn away, shall never come to life and salvation, but that he is in danger to lose eternal life, for happily he may be drawn and fall into that error of weakness and ignorance, it was the case of the Galatians, Gal. 1.6. I marvel that ye are so soon removed away unto another Gospel, from him that had called you in the grace of Christ, and he may continue in it ignorantly for a time, and afterward repent and be saved. Thus then conceive we the doctrine, that he that is drawn away to any error, ouerturning the truth necessary to be known and believed to salvation, is in great danger to lose eternal life, and to be damned forever, for he may come to hold that error obstinately to the end, and then he shuts himself out from all possibility of salvation. The Apostle saith, Gal. 5.4. Ye are abolished from Christ, whosoever are justified by the Law, ye are fallen from grace. The meaning is, you that are of that erroneous opinion, and hold it stiffly, that you are justified by the Law, you are abolished from Christ, Christ is to you an empty and unprofitable Christ, and then as Saint John saith, 1. John. 5.12. He that hath the Son, hath life; and he that hath not the son of God, hath not life, he cannot come to be saved.

[Use. 1] And this may serve to inform our understandings in this point, that all erroneous opinions are not damnable, the Apostles themselves for some time, even till Christ was ascended into heaven, held an error touching the establishment of the Kingdom of Israel by their Lord and master, Act. 1.5. yet were they, even then, in the state of grace, and salvation, because they rested on Christ, as the only Savior of the world, who should take away their sins, and bring them to everlasting life; as appeareth, John. 5.68.69. And therefore it is not every erroneous opinion that is damnable, but only such as doth overturn some fundamental truth necessary to be held to salvation, and that held with obstinacy to the ende, that shuts a man out from all hope of salvation.

Again, is it so that seducement and drawing away into some fundamental error is so dangerous, is it the hazard [Use. 2] of our own salvation, then let us take heed, how we give place to them that are tempering with us to yield, though never so little, to some fundamental error, as to hold justification in the sight of God, partly by faith, and partly by works. Let us do in this case, as the Apostle saith, he did in the like. Gal. 2.5. Give no place to them by subjection not for an hour, no not for one minute, if we do, we bring our selves in danger to lose eternal life; it is thought by some, there may be a little yielding to the Papists in fundamental points of religion, and so an union and mixture may be made of their Religion and ours, which is a mere dream of carnal Gospellers and worldly polititians: we must not yield from the least part of truth revealed necessary to salvation, our yielding never so little from such a truth is most dangerous: the Lord may give us up to go on, from one degree of error to another, till we come to hold a lie in the right hand, (that is) with obstinacy continue in it, and so be damned. Let us therefore take heed of yielding any jot from a fundamental truth, let us hold that more precious then the whole world.

Mark we further, the Apostle saith, Let no man bear [Doct. 3] rule over you at his pleasure, according to his own corrupt lust, without any reason at all. See then the fearful thralldom of such as are seduced by false teachers, they bear rule over them at their pleasure, they lead them whither they list. I shown when I stood on the 8. verse. that false teachers carry away the simple as a prey, and use them at their pleasure, the Apostle hath made it manifest, 2. Cor. 11.20. where he saith, The Corinthians suffered false teachers to use them at their pleasure. Having handled that point, I will not now stand upon it, nor now remember the use was made of it: but consider we the truth of this in another kind: as false teachers lead the simple into error, and hold them in it at their pleasure; even thus do many wicked instruments of sin, such as are means to draw others to sin, and to lead them to lust and lewdness, to riot and unthrifty means, do not they lead them at their pleasure and hold them in sin, as they list. Look one the example of Ahab, 1 King. 21.25. It is there said, he sold himself to work wickedness in the sight of the Lord, and that Jezebel his wife provoked him, he was a slave to sin at the provocation of Jezebel his wife.

Look again, Prov. 7.22. the whorish woman having enticed the wanton young man destitute of understanding, it is said, he followed her straight ways as an ox that goeth to the slaughter, and as a fool to the stocks for correction. And not to seek far for examples, are there not many in the world that are slaves to wicked instruments of sin, even to such as lead them to drunkenness, filthiness and many lewd courses, are they not ready to attend them at their beck, and at their call to go whither they list to lead them? yea, are they not ready to go with them when they will have them, sometimes (which is able make any honest heart to to bleed) from the Church to the Tavern, are there not such in the world? it is too evident, there be too many. Well, my speech tends to this purpose, to let such as are thus led by others to know, and see, in what a miserable thralldom they are, they will say sometimes when they are dealt withal to put up any injury or wrong, they will not be made fools for any man's pleasure, such an one shall not use them at his pleasure, and they put it up and say nothing, and yet they can be content that the Devil and his instruments should lead them to lewdness and sin at their pleasure; yea to be held in the snare of the Devil at his will and pleasure. [Use.] 2. Tim. 2.26.

Learn whosoever thou art, that art thus led by wicked instruments of Satan to see and consider thy bondage, that thou art in a miserable thralldom, and seeing it, to use all good means to hasten out of it; and for such as are means to draw others to sin: I say no more but this; That as they are the Devils factors: so without great repentance they shall one day be his partners, and their portion shall be with him that was the first entier to sin, (that is) the Devil and his Angels in the bottomless pit of Hell.

One thing more is offered to our consideration from the form of speech here used (Let no man defraud you of your prize) It should have been spoken of before, but it will not be amiss now to remember it; It is this, in that the Apostle saith, Let no man defraud you of your prize, meaning by the word (prize) eternal life and salvation in, and through Christ.

Hence it is evident and plain that eternal life is proposed [Doct. 4] and set before us as a prize, it is made known to us in the Scripture, to be as a garland, or a crown that is wont to be given to such as run well in a race, or such as wrestle well, or the like, 1. Cor. 9.24. They which run in a race, run all, yet one receives the prize: so run that ye may obtain, meaning the prize of eternal life, and verse 25. he saith, but we for an incorruptible crown, (that is) for an incorruptible crown of life and salvation, Phil. 3.14. saith the Apostle, I follow hard toward the mark, for the prize of the high calling of God in Jesus Christ (that is) to that heavenly glory, to which God calls all his elect in Christ. Now the reason, [Reason.] why eternal life is thus resembled to a prize, or a Crown, is not as the Papists teach, because it is deserved, but because it is given as a reward after we are come to the ende of our race after we have run the race that is set before us in this life, keeping faith and a good conscience, and have finished our course in holiness and the fear of God, then is the crown of life & glory given, and in that respect it is said, to be a prize, or a crown, as the Apostle shows plainly, 2. Tim. 4.7.8. I have fought a good fight, and have finished my course, I have kept the faith: and then in the eighth verse he subioyns, henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing, he saith not, therefore I have deserved the crown of righteousness, but that the Lord the righteous judge should give it to him at that day.

[Objection.] Oh, but saith the Papist, it is called a crown of righteousness, it is given by a righteous judge, for these two words they stand on in that verse. Therefore it is justly deserved.

I answer [Ans.] them, it is called a crown of righteousness because it is indeed the reward of true believers, even of such as are just and righteous in Christ, bringing forth the fruits of righteousness, and it is said to be given by a righteous judge. because it is given by God who is just in performing his promise, for he hath freely promised to all such as are in Christ, and bring forth good fruits of holiness and righteousness, the reward of eternal life, and in performing this promise of his, he is here said to be just, and so the meaning of the Apostle in the general sentence comprehended in the words of that verse is this.

That the Lord doth crown true believers, bringing forth the fruits of holiness and righteousness with the reward of eternal life, and that justly, or as a just judge, not in regard of the merit of those works, but in respect of his own free promise in Christ, having bound himself by his his promise to give them the reward of eternal life, he is just in performance of the [Use. 1] same.

We see▪ it then made clear, that eternal life is proposed and set before us as a prize.

And this being so, hence it followeth that we may lawfully have respect unto it in doing good, it is warrantable by the word of God to have an eye upon the promised reward in performance of good duties, for if it be lawful to abstain from sin for fear of eternal punishment in hell, (as it is) we are so taught, Matth. 10.28. then it is also lawful to do good, with respect of eternal reward, the Papists they charge us to teach that men may not do good with respect to any reward; but they slander us it is our constant doctrine, that we may yet, understand we this doctrine aright, we may in doing good have respect unto the recompense of reward, so as we do it not only or principally in that respect, in doing good we are chiefly to mind and respect God's glory, and the discharge of our duty, and in the second place we may look for the promised reward.

To mind the recompense of reward only or principally is the property of a mercenary hireling, and proceeds from self love, in the duties of religion or love to all men.

Again, is eternal life proprosed and set before us as [Use. 2] a prize or as a crown to be given, after we are come to the end of our race, then our duty is ever to have our eye upon it, we are ever to fixe our eyes, I mean, the eyes of our minds upon that crown of glory and bliss that is prepared for all them that love the appearance of Christ: & this is a duty of excellent use, it will make us run with patience and comfort the race, that is set before us and make us hold out and persevere in the fear of God amidst the troubles & miseries of this life: yea, in the midst of many violent assaults & temptations of Satan. It is said, Heb. 11.26. That Moses esteemed the rebuke of Christ greater riches then the treasures of Egypt: & what was the reason? because (saith the text) he had respect to the recompense of reward, and Heb. 12.2. it is said, that Christ himself endured the cross, and despised the shame, and is set at the right hand of the throne of God, and why? for the joy that was set before him, so certainly, such as are the members of Christ, looking up to the joy & glory that after a while they shall enjoy, it will make them endure with patience any cross, and despise and set light by any shame that the world can throw upon them, though the mouths of wicked men be opened wide against them, and load them with many opprobrious speeches, yet will not they be moved, but esteem them as the speeches of idle lookers on, and give them leave to speak and still hold on their holy course with a right foot in the race towards heaven, let us therefore ever remember to lift up the eyes of our minds, and fasten them on that glory that hereafter shall be revealed, this duty was never more needful to be often urged, then now in these days wherein the greatest part have their minds groveling and poring on the things of this world, & have no view, no not so much as a glimpse of that eternal weight of glory that shall be revealed, yea, even such as profess religion and the fear of God, begin to cast their eyes aside, and to look with too much delight on the things of this world; and to mind earthly things too much; well, let such as with Demas embrace this present world, and are ever poring on the things of it, know, that it is a thousand to one, that the sight of eternal glory shall then fail them, when they have most need of comfort by it, even in the day of death, and in the hour of temptation, they may then happily seek for the sight of it, and not find it, but instead of it, have the sight of the torments of hell to be ready for to cease upon them.

Let such also that fear God and begin to look aside on the things of this world, know it will be hard even for them to hold out in saith, and in the fear of God in time of trial, remember the example of David, he was a man that had spent much time in traveling towards Heaven, yet looking but a little aside upon the glittering show of this world, had very near lost his way, his feet were almost gone; his steppes had well near slipped, Psal. 37.2.

Let us therefore be stirred up ever to keep our eyes fixed on the mark, and to look to the prize of eternal life that we may be able to run the race that is set before us with patience and comfort, and hold out in faith, & in the fear of God in the greatest trial and temptation; yea, in the very point of death, we know not how soon the Lord may bring us into the trial.

The next thing we are led to consider by the order of this disuasion, is the means that false teachers used to persuade to the worship of Angels, which was the counterfeit show and color of humility for so we expounded those words (by humbleness of mind) which may be further explained thus.

That false teachers used both an hypocritical show of humility in themselves, in their speeches and behavior, and vfed also a coloured argument taken from humility to persuade to the worship of Angels.

I will only note one thing, from hence we shall have more fit occasion to speak of counterfeit humility verse 23.

Hence then observe we, that it is an ancient practice of [Doct. 5] Satan, under the color of virtue to draw men to sin; he labored to draw the Colossians to the worship of Angels under a show of humility, by arguing and reasoning from humility,; no doubt after this or the like manner; the Majesty of God is most holy and most glorious, and therefore we being dust and ashes, sinful creatures, ought not to approach unto him, or crave anything at his hands immediately without the intercession of some that are more pure and nearer to God, and may prevail more with him then we our selves, and such be the Angels, therefore make them your spokesmen, and intercessors to God for you, thus in all liky-hood they labored to persuade the Colossians to the worship of Angels. Thus do the Papists at this day, oh say they, it is boldness and presumption in you to go to God in prayer, be humble, go to God by means of Saints and Angels, I note this in a word to this purpose.

[Use.] To let us see that it is not always lawful that comes to us under the color of good, but sometimes it is wicked & sinful, for example, to consult with a witch, a sorcerer or charmer, is a thing tendered by the Devil under the color of much good and no harm at all in it; as forsooth, it is good to have things that are lost again, and to be cured of a disease, and it is done by good words and good prayers and the like.

Thus doth the Devil delude many in the world and thrust on them, that which is wicked and sinful, under a semblance and show of great good.

But are not the words of Scripture good will some say?

[Answ.] Yes they are, but being perverted and used to that end, the Lord never appointed, they beeome evil, yea, the Devils words to them that so use them.

What better words can there be, then such as express the praise of God, yet such words may be wicked, being abused, 1. Sam. 23.2 • . it was Saul's sin, when the Ziphims to curry favor with him, came to betray David to him, and to discover where he was that Saul might take him; he breaks out into praise and thankesgiuiuing to God, for that their wickedness, and saith, be ye blessed, or blessed be God for you, a most wicked thing was it in Saul thus to praise God, yet were his words good.

Let not then the Devil delude us, and under the color of good draw us to evil, though the words be good, yea, the words of the Sctipture, and though the prayer be the Lord's prayer, yet being used to effect that for which there is no reason, either in nature or in the word of God, they become evil, and though the Lord do suffer things to be done by such means, yet let us know it is in judgment o a greater plague, men thereby come to prosper in sin, and their hearts are made more hard and incurable.

Come we to the thing that false teachers labored to thrust on the Colossians, which was the worship of Angels.

Hence we are taught, that the worship of Angels is utterly [Doctr. 6] unlawful; and that we mistake not the point, we must know that there is a reverence due to the good Angels (namely) a reverence of love, not of service, religious worship and service is only due to God, not to any creature, Saint or Angel, therefore the Angel forbids John to worship him, and bids him worship God, Revel. 19.10. the Papists they give divine honor and adoration to the Angels, yea, [Use.] they hold it lawful to direct their prayers unto them, & to make them intercessors between God & them which is a wicked superstition here condemned by the Apostle, we are to renounce it, and to hold us only to the mediation & intercessiō of Jesus Christ, & in him alone offer up our prayers to God, & not in the name of any other.

And to strengthen us in this truth, that in the mediation of Christ alone, we are to offer up our prayers to God, consider briefly these reasons.

Reasons proving the mediation of Christ alone.

First, we read 1. Tim. 2.5. that Christ is the only Mediator between God and man, and therefore in his name only are we to pray unto God.

The Papists say, Christ indeed is the only Mediator of redemption, but Angels an Saints are Mediators of intercession, which distinction is flat against the plain evidence of the Scriptures.

We are taught, Heb. 7.24. that Chrlst hrs Priesthood is everlasting, and one part of honor belonging to his Priesthood is to make intercession as followeth, ver. 25. & Ro. 8. the Apostle saith in plain words, that Christ sitteth at the right hand of God, to make request for us, therefore this distinction cannot stand with the truth of God's word.

[ 2] Secondly he only must be our mediator between God and us, who is able not only to remove sin, death, and damnation, but to procure righteousness, life, and the favor of God, for we are taught to come to God, not as to a Judge, but as to a Father, and to say our Father, &c. But Christ only doth this,, he only doth reconcile us to God, and procure unto us righteousness, life, and the favor of God, in him only we come to be the adopted sons and daughters of God, all the Angels in heaven are not able to procure that God should be a father unto us. Therefore in Christ his name only are we to pray unto God.

[ 3] Lastly, we are commanded to pray unto God in the name of Christ, and we have promise to be heard, praying only in his name; therefore in his name alone are we to pray unto God.

Other reasons might be added, but these, I hope, may suffice to confirm us in this truth. I will briefly answer a doubt that happily may arise in the minds of some.

[Objection.] It may seem, that not only Christ but the holy Ghost also is an intercessor between God and us, Rom. 8.26.27 the Apostle saith, The Spirit it self maketh request for the Saints, according to the will of God.

To this I answer, [Answ.] that the meaning of the Apostle is, that the spirit of God doth breath into our hearts such motions whereby we call on God earnestly, even with sighs and groans which cannot be expressed, for we must not think that the spirit doth sigh but doth inspire into us such motions whereby we call on GOD with sighs and groans.

Again, we are to mark, verse the 27. it is said that the spirit makes request for the Saints according to the will of God, the meaning is, he teacheth men to pray, according to God's will; he teacheth both what, and how to pray, and so this doubt is cleared.

Come we to the description of false teachers, what they were.

And first, they are described by their boldness, that [ 1] they durst boldly take on them the knowledge of things which they had never seen expressed in these words, Aduancing himself in those things which he never saw.

Secondly, by the root of that (namely) the vain pride [ 2] of their carnal minds, in the last words (rashly puffed up with his fleshly mind.)

For the first of these, I will first clear the words; the word translated (advancing) doth properly signify boldly, setting his foot upon another man's possession, without all right and title, thrusting himself into the possession of that belongs not unto him, the meaning is after the manner of an intruder thrusting himself into the knowledge, or taking on him the knowledge and determination (in those things which he never saw) (that is) those things he never saw with the eye of his body, nor yet by the eye of faith, for faith is of things not seen by the eye of the body Heb. 11.1. our Savior saith to Thomas, John. 20.29. Blessed are they that have not seen, and have believed, yet is faith of things revealed and made known in the written word of God, and so the Apostles meaning, in saying (in those things which he never saw) is, in those things he never saw, either by the eye of his body, or by the eye of faith.

Thus then we are to conceive these words, as if the Apostle had said.

As an intruder boldly thrusting himself into the knowledge, and taking on him the knowledge of things he never saw, either by the eye of his body, or by the eye of faith, made known in the written word of God, even of things whereof he hath no testimony, either from experience, or from Scripture, but are such as are either devised by himself, or had by some fantastical revelation.

I might here stand to show, that the worship of Angels is a thing merely devised, and a thing invented and thrust out from the vain wit of some men who took on them to know things concerning the Angels, for which they had no warrant, either from experience, or from the the word of God, but I hold it not needful to stand on that point, I will rather speak of the general conclusion offered from this part of the description of false teachers, that they were such as did advance themselves in things they never saw.