which was a witnesse of our sinnes as of a det where in we stood bound to God which hand-writing standeth in the rites and ceremonies of the Law which by his death is not onely blotted out by the same nayles wherewith his blessed hands and feet were nayled to the Crosse this as it were was nayled thorough and cancelled Neither is it maruell if by his Crosse these ceremonies are done away seing vpon the same Crosse he spoyled the deuill and all the power and hoast of hell and hauing disarmed them he made open shew of them triumphing vpon them in his Crosse wherein they thought to haue vtterly vanquished and ouercome him Wherefore as by this meanes circumcision is taken away so is likewise taken away all difference of meates and dayes Therefore as in CHRIST no man ought to condemne you for the vse of any meat or drinke or in respect of a feast day whether it be new moone or the three solēne Sabaoths so if any man either ignorantlv or malitiously condemne you you shall not need to feare their iudgement considering that these things were but shadowes which haue no more place CHRIST the body being come The summe is the doing away of all the ceremonies of the Law by the death of CHRIST and therefore of these which the Colossians erroniously retayned The parts are the Effect of CHRISTS death in all the ceremonies of the Law Application of that effect to the present errours of the Colossians The purpose of the Apostle is that because that the ceremonies of the Law generally are done away by the death of our Sauiour CHRIST that therefore the ceremonies which the Colossians made conscience of are done away Here we are to note first the power of the death of our Sauiour CHRIST in taking away ceremonies secondly the applying of that effectually to the perticuler estate of the Colossians that they were in by reason of false Teachers For the first the vse of ceremonies of the law were Sundry vses of the ceremonies diuers 1. To make a partition wall and seperation betweene Iewes gentils that neither should come one to other till it should be taken away 2. Another vse in them was to traine vp the Iewes being children in the principles of religion Another vse here mentioned that they were a hand-writing testimony and a witnesse vnto the people of their sinnes that they were bound vnto God For what meaneth their manifold washings but Note that they were excedingly filthy and loathsome in the sight of God And what was the killing of the beasts and sacrifices but to confesse that themselues were worthy to be slaine by reason of their sinnes further their circumcision which they bragged so of did note the vncleanes of the whole man because out of that part came the seed which proceded from euery part of a man and therefore all these were testimonies of the wrath of God due to them But the benefit we haue in our Sauiour 1. our sinnes are taken away 2. The hand writing is not onely blotted out but cancelled for the same nayles that went through his hands perced the hand-writing and ceremonies And therefore what iniuries should we doe to our selues and what iniury to our Sauiour CHRISTS death if we should hold the necessity of them For what is he that hauing the det payd will not labour Note by all meanes to haue the writing cancelled Now it were a farre more foolish thing if the detter when he had payd the det would desire his creditor to keepe the bill still And this was not onely the sinne of the Iewes He meanes I take it such ceremonies as are vrged as necessarie and parts of Gods worship but now it is the fault of them and farre greater which will haue ceremonies in the Church not Gods but mans ceremonies which are farre worse So that here see the difference of Beleeuers vnder the Gospell and Law For howsoeuer the death of CHRIST was Note effectuall to them while the Law stood yet the obligation and writing was in Gods hand Obiection Obiection Why then was the hand-writing in the hand of God Answer It was in the hand of the Solution good creditours and it was by Gods will that it should be so to keepe them vnder but now it is his will that they should be taken away and therefore it is a fearfull thing in vs that when God would haue it taken away we will haue it remaine still in his hand Here we see that the children of God may haue assurance of euerlasting life and their hope is a certaine hope contrary to the papists which make it doutfull according to our cōmon speach But the Apostle saith our hope cannot be confounded The certainety of Rom. 5. 5. this hope the Apostle proueth both by that ou◠sins are forgiuen and the debt bill is put out Another reason the Apostle rendreth is for that our Sauiour CHRIST hath vanquished the Deuill the Prince of Diuels called Powers and Principallities For they were created strong and haue not Ephe. 2. 2. lost much of their strength This is taught by our Sauiour CHRIST Math. 12. The strong man that is the Diuel keepeth the house till a stronger cōmeth which is our Sauiour CHRIST When our Sauiour was vpon the Crosse the Diuell assaulted him most strongly For at his first entring into his Ministery Math. 4. the Diuel tempted him fore though he left him for a time yet he came to him againe But especially hee vsed all his strength to torment our Sauiour Christ vpō the crosse whē the wrath of God was vpon him that occasion he took to vex our Sauiour as much as hee could which in the 22. Psal which is the Psalme of the passion of our Sauiour CHRIST the Diuel 's compared to Dogs to Buls of Basan which tore his hands and feete and compared also to Lyons and to Vnicornes so cruelly did they vse him And yet whereas they thought to haue triumphed ouer him euen in the very Crosse hee spoiled them and ouercame them and triumphed ouer them and led them captiues And therefore wee see there is no cause we should bee ashamed of our Sauiour CHRIST seeing hee hath ouercome and we are conquerous in him and therefore to boast in that as the Apostle saith Death 1. Cor. 15. where is thy sting Hell where is thy victory And this is matter of comfort that wee are to deale with one that is maistred conquered already with one that is a coward and therefore if we resist him he will fly but if wee giue place to him then Iam. 4. 7. he will vse vs and torment vs as a Tyrant And therefore wee are to take courage ouer him being thus ouercome by our Sauiour CHRIST For as the victory which Dauid had ouer Goliah was for all the A simile people of God so is the victory of our Sauiour not for himselfe but for vs.
the same with Dauids and as excellent as his was and yet it is more notably set forth 1. Peter 2. 1. Peter 2. That whereas the Iewes were scattered from their inheritance into Pontus c. This is now troden downe vnder foot by wicked men this cannot be so Againe that is faded and decayed this can neuer decay 1. Peter 5. and perish and therfore seeing our inheritance is so excellent and so precious whatc are ought we to haue to keepe it and maintaine it for as we vse in prouerbe It is my free-hold and therefore I must looke to it so seeing this our free-hold wee are to haue speciall care and regard aboue all things to keepe it sure He hath fitted vs for this wherein he doth plainely teach vs that there is no readinesse aptnesse and fitnesse in our owne nature and therfore we must haue our fitnesse from God A man is fit for his fathers inheritance but for Gods inheritance we are not so for wee are euen all the world in regard of Gods matters naturally but blind borne Againe though Esay 42. 7. wee had our sight yet we are lame and cannot reach so much as a hand to it nor go one foote to it and haue both these naturally and therefore cannot by vs bee cured as the blind man said Againe which Iohn 9. Eph. 2. 1. is more we are dead in sinne and therefore must bee new creatures which wee cannot make our selues And therefore the Apostle saith that we are not able 2. Cor. 3. to doe good because wee are not apt nor fit to doe good and therefore what fitnesse soeuer we haue it commeth from God And this ought to cause and stirre vs to thankfulnesse vnto God as the Apostle heere doth For seeing we are both made fit by God for his inheritance and seeing hee hath bestowed it freely vpon vs therefore wee are the more carefully to bee thankefull which wee should not bee bound to doe if it were of our selues What this inheritance is hee sheweth in making it consist of two parts 1. Pulling vs out of darkenesse 2. Carrying vs into the Kingdome of his beloued Son Pulled vs Thereby sheweth that hee vseth great strength to deliuer vs which confirmeth to vs the doctrine before of being vnable our selues to do And therefore he deliuers vs and puls vs out as of a prison which are vsually darke And more notably he saith that he puls vs out of the pit without water setting down Esay 42. Zach. 9. 11. and comparing this prison to a pit or dungeon wherein is onely dirt wherein wee sticke where is no water where hee describeth our damnable estate for seeing we are cast into such a prison but especially being cast by God himselfe in his iust iudgement how is it possible that wee should deliuer our selues and therefore our Sauiour faith No man can come to me but he must bee drawne by my Father A man may Ioh. 6. bee in prison and haue no will nor affection to come out and therefore it maketh to the glory and praise of God in doing the whole worke of our Redemption And if after the Church is called to CHRIST she findeth such dulnesse and heauinesse in her selfe that shee must bee drawne though they Cant. 2. haue receiued grace and are drawne out of the pit How shall they haue any strength to get out which are not yet drawne out of the pit and dirt So that the first part is to be deliuered from blindnesse from ignorance hardnesse of heart the wrath and iudgements of God and condemnation The second part is the making vs pertakers of his Kingdome And as the darkenesse wee are deliuered from is partly in this life and was after to bee accomplished in hell if we had not bene deliuered so the Kingdome of God is begunne in this life and is within vs and shall be perfected in heauen after this life So that wee see those that are the children of God indeed will in this life endeauor to giue obedience to the commandements of God And therefore though men professe themselues the seruants of God yet their liues being not according to God they are no subiects of God For as hee that will professe himselfe to bee subiect to the King and yet in his deed will yeeld obedience to the King of Spaine and serue him hee is doubtlesse a Traytor So it is with those that professe themselues to bee Christians yet if in their liues and behauiour they do not shew forth the fruites of it they are nothing but Rebels to God and seruants to the diuell come they neuer so diligently to the Word and Sacraments c. Hitherto we haue heard what these two persons God the Father and God the Sonne haue wrought in our saluation Now followeth the matter of our Redemption viz. in him viz. in his beloued Sonne we haue Redemption because we haue forgiuenesse of sinnes Here is set forth in whom by whom and in what price wee haue our redemption For many men will confesse that they are saued by CHRIST but when it comes to the meanes there they faile For the enemies of the truth will say that they are saued by CHRIST but yet that they are also saued by their merite and free-will and they will say that the good workes they haue they haue of God and yet they haue no good workes at all because they haue it not by the meanes which God heere hath laid downe Our Sauiour CHRIST is hee that hath redeemed vs and paid the price for vs and that wholly Obiection How shall our Sauiour CHRIST be the saluation of all men seeing hee was not man at all times for how can his bloud deliuer a man when it was not shedde Answere His bloud shed in due time hath such power and strength because it is not the bloud of man but of God therfore it reacheth to all the times before it is not onely belonging to them that come after but to Adam and the Fathers and therefore it is said that the death of our Sauiour CHRIST reacheth to the Rom. 3. former sinnes Question Secondly how can our Sauiour CHRIST being but one man redeeme by his death so many euen all that are to be saued For as in wars whē prisoners are taken one man can redeeme but one man and therefore how can our Sauiour being one redeeme all the Saints from the beginning to the end of the world Answere The Apostle answeres That Adam being but one man seeing his owne sin was able to condemne all men he being but a man and not a God and Rom. 5. therefore shall not CHRIST being the Son of God by his so many suffrings be able to saue those that are to be saued Question Thirdly our sinnes deserue punishment eternall without end being cōmitted against the eternal God now the troubles of our Sauiour CHRIST were but for a time he being but about 33 years on
earth how can his short sufferings counteruaile eternal death Answere Answere he was not man onely but also God and therefore was able at once to satisfie for al the punishment due for euermore to his childrē seruants for his infinite God-head did sustaine his Man-hood in suffering especially on the crosse the night before Therefore it is said by the eternal Spirit he offered vp the sacrifice for vs suffering that and bearing that Heb. 5. which men and women should haue suffered for euer in themselues But our Aduersaries of the Church of Rome obiect Obiect of the Aduersaries we are not saued by CHRIST from all our sins and therefore they abused that place to the 3 of the Rom. expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out he hauing taken away the sinne originall But we haue proues for this against them for saith Solution 1. Ioh. 2. Iohn 3. the Apostle he is the propitiation for sinnes viz. euen all And in Iohn he is the lambe of God that taketh away our sinnes not that did but that doth take away as those that were so also those that are Againe for that they say CHRIST taketh away the sinnes only and not the punishment they doe greatly abuse God himselfe for in Esay 53. CHRIST Esay 53. hath suffered the punishment and therfore this were to accuse God himselfe of false-hood and cruelty that would promise the taking away of our sinnes and forgiuenesse of our dets by CHRIST and yet would exact the vtmost farthing at our handes what an vniust thing were this Obiection They proue this by Dauid that for his sinnes he was punished by persecution at the handes of his Sonne and driuen from his kingdome and after it is told him his sinnes were forgiuen Answer But it were iniury to punish sinne twise Now seeing the punishment is borne in CHRIST the children of God are not punished for that were infinit and could not be suffered but onely chastened For Reu. 3. saith God those I loue I chasten so that if it come from Heb. 12. loue it is no punishment Againe from the effect it appeares it is no punishment because it is for their good on whom it is laid and therfore no punishment For punishments are to destruction And the Apostle in the Epistle to the Hebrewes compareth Heb. 12. all the afflictiōs that God laieth on his seruants to the corrections which a father layeth on his child For a father correcteth his child for two causes first that he might be better for though he doe him neuer so much iniury euen to burne his house yet if he loue his sonne he will onely correct him seeking to bring him to good order Another cause is that by his example and correction the rest of his children may be kept the better in awe Euen so the Lord dealeth with his children as a louing Father chastising them for their good The end of the seuenth Sermon The eighth Sermon COLOSS. 1. V. 15. to the 21. 15 Who is the image of the inuisible God the first borne of euery creature 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him 17 And hee is before all things and in him all things consist 18 And hee is the head of the body of the Church he is the beginning and the first borne of the dead that in all things hee might haue the preeminence 19 For it pleased the Father that in him should all fulnesse dwell 20 And by him to reconcile all things vnto himselfe and to set at peace through the blood of his crosse both the things in earth and the things in heauen THE holy Apostle hauing entred into the declaration of the redemption brought vnto vs sets forth the Causes First what God the father hath done for vs Secondly what God the Sonne hath done for vs. And now he commeth to a notable description of God the Sonne to shew vnto vs that in him we haue a full and plentifull redemption As if the Apostle should say This CHRIST that you may know what a A Metaph. 15. plentifull rich redemption you haue in him to the end you may rest in him alone is thus set forth vnto you as foloweth As touching his person standing of both natures he is the most liuely and expresse image and caracter of God not onely of his qualities if yet there were any qualitie in the God-head but of his very nature and essence In whom we may behold God which is inuisible and touch him that is insensible which is the principall heir of all the creatures in the world in whom we that beleue haue right vnto them For by him are all things created in heauen and earth things visible and inuisible euen the Angels themselues to the worshiping of whom you are seduced And amongst them all of what degree or place so euer they be whether they sit in Thrones or whether they haue Lordship principally or power ouer other Angels and all things elsse were both made by him and for him Wherefore he is before all things and all things haue their continuance and are vpholden by him And as touching his office which he executeth in respect of both natures he is the Head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also in that he is the Autor of our resurrection which is here begun and shall be perfected in the last day when he shall change these vile bodies and make them like his glorious body For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel That by him he might reconcile vnto himselfe all things making peace by the death of his crosse betweene God and all men whether it be they which hauing beleued in him before his comming are now in heauen or others which being on earth do beleeue in him Here there is a description of Christ God and man touching his Person whereby hee gouerneth all things Office whereby hee gouerneth his Church Summe a description of the excellency of our Sauiour CHRIST which consisteth of two parts One touching the gouernment of our Sauiour CHRIST which hee hath ouer all things in heauen earth and hell the other touching the particular rule ouer his Church First he is called the image of the inuisible God that cannot bee seene by the eye of man And not onely is ment here but none can so much as come to the vnderstanding of God by the eye of the minde But by our Sauiour CHRIST we see the God-head those that were aliue when hee was on earth did
his Church For if the head rise the body must needs follow And therfore as by one man all men fell so by one all viz. that are saued 1. Cor. 15. 22. rise againe A part of this resurrection is in this life by mortification and quickening wrought in them which shall be perfected at the last resurrection when they Note shall rise in glory Indeed then the wicked â—hall rise but by the generall power of his God head not by the perticuler power of vertue or his medi 〈…〉 All fullnesse dwelleth this hath been spoken of i◠〈…〉 14. verse we will onely speake of that not then handled It pleased it is onely so to be set downe for the father is not in the Greeke howsoeuer it be of Diuines thought to be ment of the father yet it seemeth rather to be vnderstood that it pleased God the father God the Sonne himselfe and the holy Ghost Againe by reconciling is ment to reconcile not Verse 20. to his father onely but to himselfe and to the holy Ghost also An other point not obserued before in that he saith by himselfe which may seeme to be a surplusage of words but in regard of the corruption that should arise he saith that this sacrifice is to be offered by himselfe alone where we are to be referred to the further proofe of it in the Epistle to the Hebrewes where the Apostle saith that CHRIST hath Heb. 1. 3. By himselfe purged our sinnes Quest All things Quest Why not all men for men onely are saued and reconciled vnto God hauing been his enimies Answer True for it is not ment of the Angels Solution nor of the other creatures And yet all these dumbe and vnreasonable creatures haue restauration by the death of CHRIST For the Heauens and earth and all things shall be renued and the sunne shall haue 2. Pet. 3. 13. double the light it hath and therefore the vertue of CHRISTS sufferings reacheth euen to them But yet these can not be said to be reconciled vnto God because they were neuer his enemies how be it by reason of the sinne of man they were pertakers with him of the curse of God But by reconciling all things is here ment all the children of God that are alreadie in heauen or in earth or shall be to the end of the world The end of the ninth Sermon The tenth Sermon COLOSS. 1. V. 21. 22. 21 And you which were in times past strangers and enemies because your minds were set in euill workes hath he now also reconciled 22 In the body of his flesh through death to make you holy and vnblameable and without fault in his sight THE Apostle Saint Paule hauing set forth vnto vs the rich redemption of the world by the blood of CHRIST doth now shew how the same doth agree vnto the Colossians The Metaphrase themselues Wherefore hauing reconciled all vnto himselfe he hath also reconciled you which benefit that it may the better be esteemed consider what you were when he reconciled you strangers from God yea enemies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill workes I say now he hath reconciled you in his humane nature like vnto ours by his death to the end he might make you holy and without spot and blameles in all sincerity as before himselfe And this reconciliation know no otherwise to belong vnto you vnlesse you abide grounded and setled in faith be not carryed away from the hope you haue had in the Gospel The truth wherof appeareth in that so short a time it hath bene Preached to all Nations vnder the cope of heauen of which Gospell I my selfe also am a Minister Wherein it ought not dismay you that I am in bonds seeing I my selfe doe reioyce in it seeing also it is not for redemption which CHRIST himselfe alone hath Note wrought but for the confirmation of your faith and example of your patience And seeing thereby are fulfilled the passions which are yet wanting vnto the body of CHRIST which is the Church which must bee like vnto CHRIST her Head in suffering that it may be like vnto him in glory And finally seeing it is not for your good alone but for the good of the whole body of CHRIST which is his Church Whereof as of the Gospell I am a Minister that by the ordinance of God who hath committed a stewardship vnto mee that in you also might be fulfilled the word of God I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints Euen to as many as God of his good will would make knowne the glorious riches of this secret vnto amongst the Gentiles which glorious riches is CHRIST in you the same alone by whom we may hope for glory the same also whom we preach partly admonishing all sorts of men partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorrs perfectly wise and blessed through IESVS CHRIST whereunto I labour sore striuing forcebly which yet would be vnfruitfully were it not that God worketh by his Spirit mightily with my Ministery The summe of all is that the Colossians in the generall redemption of mankind by CHRIST through the working of the Spirit haue their part vpon condition if they abide in the truth to the end The parts are 1 A particular application of the common benefits of CHRISTS redemption vnto the Colossians 2 An exhortation to perseuerance that they may bee truely pertakers of that redemption The summe whereof is to set forth vnto vs the benefit of God bestowed vpon the Colossians to the end that they should be holy Wherein we consider First the application of the benefits of CHRIST to the Colossians Secondly the end of this redemption that they should bee holy without spot and vnblameable For the application it appeareth herein for when he saith you hath he reconciled he declareth the wonderfull kindnesse of God towards theÌ„ viz. the Colossians for though that there be a redemption wrought yet if the Colossians could not apply it to themselues nor haue any hope that it belonged to them they were not the better for it Nay it is the worse when as a blessing being abroad is yet neglected and not obteined of some when as others get it And therefore our Sauior CHRIST speaking to the obstinate Iewes saith ye shall see the Prophets in heauen and. your Luke 13. 28. selues shut out yee shall see it arguing the greatnesse of the iudgemnt Here then we are to learne to try whether we our Instruction selues haue any part or portion in the same whether we be not those which onely shall see the same and not feele it in our selues and that we are of those that enioy it and
baptisme Not that baptisme doth it but baptisme is the seale of our burying with CHRIST For the properties of the thing signified is often giuen to the seale As in the Lords supper the name of the signe bread and wine is giuen to the thing signified which is the body and blood of CHRIST And baptisme is called the washing away of sinnes for as water washeth the filthinesse of the body so doth the blood of CHRIST signified by the water wash away our sinnes So here to be buried is giuen to baptisme which is onely the worke of the spirit of God by faith in CHRIST which doth bury sinne in vs. Baptisme doth represent our buriall vnto sinne because though it be not vtterly killed so long as we liue yet it is weakened In the Rom. 6. it is said that we are dead buried and raised vp in baptisme viz. baptisme sealeth all these vnto vs. But it is to be obserued That he maketh choise of the buriall onely rather then the death to signifie the truth and assurance of our mortification Note that our mortification is certaine true and without all dissimulation it is indeed a hatred of sinne For as men may seeme to be dead which are not so indeed but if they be dead and couered then we are assured they are dead indeed so true mortification is here signified to be a true hatred of sinne And that was in times past notably set forth by the custome in the primitiue Church their descending into the water which signifieth death to sinne and remayning in the water their burying to sinne and rising out of the water rising to righteousnes So that here is shewed what ought to be true mortification A simile For there may be some in a swone or trance which seeme to be dead yet reuiue againe so there are many that thinke thēselues dead to sinne if they can abstaine frō some sinne they haue vsed before doe some good things they did not before yet it doth not follow that they are therefore mortified for they may doe it for some sinister cause for hope of gaine c. and after fall to it againe and therefore it is necessary that there be a burying viz. that for conscience to God for the feare of God and loue of him that he hath bene mercifull vnto vs we mortifie sinne and walke in holinesse of life to continue in it which mortification importeth For he that continueth in mortifying sinne he Note onely is truely mortified Therefore acts 14. 21. strengthened the disciples and exhorted them to continue Doctrine Here also we learne that baptisme is the same to vs that circumcision was to the people of God vnder Verse 1. the law where we haue to confute the wretched opinion of the Anabaptists which will not haue any Anabaptists Erre baptised before they come to yeares of discretion but if they vnder the Law circumcised vnder age then now we may baptise vnder the Gospell them that are Infants Againe in the Parents if one be faithfull their children are holy and much more 1. Cor. 7. 14. both being holy sanctifie their children therefore to be baptised Obiection Obiection But it is said that the Apostles baptised it is said they baptised households but no mention is made of children they are not named Answer Could they baptise whole households Solution and not baptise children Againe in that baptisme is the same to vs that circumcision was to the Iewes why shold not our children be baptised as theirs were circumcised This doctrine serues also against the Papists that Verse 2. thinke that children vnbaptised are damned But The Papists errour conuicted that can not be because there was no such thing to be feared of those that died before circumcision being the 8. day For we see the Lord commanded that circumcision should not be before the 8. day to the end that the children should be strong to abide the great smart of the wounds now if as many children as died should be condemned the Lord should haue prouided ill for his people that for a small temporary comodity would depriue them of euerlasting life 2. Sam. 12. Dauid before his sonne died he had 2. Sam. 12. 16. 17. 20. 23. fasted and laene on the ground after he heard that he was dead he rose vp and washed his face and shewed himselfe comfortable and did make profession that he should goe to him Whereby it is euident he was perswaded he was in peace whereas we see that he mourned for his sonne Absolom Whom he loued as dearly because he feared his condemnation for that he had liued and died wickedly Againe if the children be vnbaptised it is not Note theirs but their parents sinne and should it be condemned for the parents cause Againe not the want but the despising and contemning Gen. 17. of the Sacrament is dangerous And therfore they onely that were despisers of the circumcision Deut. 16. were to be cut off Now the children cannot despise it and if any despise it it is the Parents Besides the Sacraments are notes of our saluation and that saluation doth not depend vpon them but vpon Gods fauour and free election before all worlds We haue heard of the benefits we haue in CHRIST through baptisme to be the dying vnto sinne and in sanctification The last benefit we haue in baptisme is the quickening of vs in CHRIST which is the forgiuenesse of sinne and iustification And therefore seing we haue both this iustification and all sanctification and dying vnto sinne sealed to vs in baptisme it appeares therefore that all the parts of our reconciliation are sealed to vs by baptisme The end of the 17. Sermon The 18. Sermon COLOSS. 2. 14. 15. 16. 17. 14 And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastened it vpon the Crosse 15 And bath spoiled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same Crosse 16 Let no man therefore condemne you in meat and drinke or in respect of any holy day or of the new moone or of the Sabbath dayes 17 Which are but a shadow of things to come but the body is in CHRIST WE haue heard how the Apostle doth propound to himselfe to refute two errours one of vaine Phylosophy which appeared to men to be wisedome but not true wisedome The other was that the Colossians had crept in among them such which held the necessity of ceremonies We haue heard how the Apostle amongst other ceremonies which he confuteth beginneth at the ceremony of circumcision which confutation he hauing entred vpon proceedeth in confuting the vse of the other ceremonies Metaphrase as eating of meats drincks c. As by his death he hath gotten vs forgiuenesse of our sinnes so by the same he hath blotted out the hand writing
of these There ceremonies that were before spoken off as touch not tast not c. these are earthly things which a man must not set his mind on There are other things on earth as goods c. we must not affect them 1. not set our minds on them and our affections and much lesse on drunkenesse c. we must not haue to doe with ceremonies and drunkenesse c. these we must not so much as sauour no not haue any thing to deale with Neither are we to set our mind on those that are 1. Cor 7. 31. lawfull as on apparell goods nor meates and drinks c. We must vse this world as if we loued it not For these are so contrary that one cannot loue them but we must hate the other no man can serue God and Mammon Math. 6. 24 Obiection The reason If we be truely dead then we must Verse 3. needs tast and sauour of these For as CHRIST after death rose againe so if sinne be dead in you then you will rise to the taste of the things in heauen and the reason why we loue this world so is because we haue no hope of a better and therefore are laoth to leaue this And here also because it may be said the Colossians are subiect to troubles besides the sinnes that they cary about with them To this he answers it is true it is hidden that the Solution world seeth not this saluation and hidden from you that is that you haue not such a feeling of it as you shall haue And yet as a thing hidden that it shall be seene Hope is of things that are not present then seing our saluation is by hope therefore we shall receiue Cant. 1. 4. it Things that doe scarse appeare yet they are so of this Cant. 1. looke not on my blackenesse it is true that I am blacke despised in the world yet I am comely and like the trees of Cedar and the tents of the Arabians which tents were to be remoued when they had dwelt a while in a place yet I am as faire as those in the curtaines of Salomon So that we see here that the Church is not so beutified and glorified here as it it to be esteemed 2. Reason is because he is the keeper it is safe no man can take it away and therefore Cant. 26. The Church is compared to a steepe rocke where no 1. Pet. 1. 5. man dare come to her And this is that that Peter sets forth that we are preserued by the power of God It is redy to meet vs when we depart and the power of hell is not able to preuaile and therefore it is said it is hid with God 3 Reason It is hidden in CHRIST who appeares Vers 4. 3. not as he is nay not as he shall be for he is appointed to haue all his subiects As it is a glory for a King to haue many wait vpon him so he estemees it a great glory to haue his children about him Doctrine And therefore the doctrine is if the maisters glory be hidden why should not the seruant be content not to haue that glory as he should or to be discouraged at our light setting by seing we are in a strange country For a man regards not his estimation in a strange Note country as at home no more should we Here we are strangers what matter is it though we be contemned Another thing that when CHRIST shall appeare we shall also appeare that is in the last day with him in glory This is a singuler priuiledge for vs to thinke of Esay 60. Where describing the estate of the children of God from that that now it is he vseth a fine speech There shall be as great difference betweene your state now and that estate you shall then be as there is betweene the brasse and the gold and betwixt the wood and the brasse c. You shal not haue the Sunne Moone it is maruelous delightfull to see the light of the Sunne and Moone but then they shall not need it for God shall be their light and he shall not goe downe This is more notably set forth in the reuelation Reuelation 21. 10. 21. where it is said That it is a City on a hill full of precious stones impossible to be found in the world the gates of precious stone the streets pure gold These are meanes to point at not able to expresse the glory of it If we will heare of this further it is said that when CHRIST was translated Peter tooke such delight in seing Moses and Elias translated that though he were in his naturall bodie yet he tooke such delight that he said It is good for vs to be Math. 17. 4. here let vs make our abode here And then sure if they had such delight when they were in their naturall corrupt bodies then much more when they shall be changed then the ioy shall be such as no ey hath seene nor eare hath heard c. And then it will follow that they will leaue those filthinesses that they haue here with them as it is said in the next verse It followes Mortifie c. This that followeth standeth in 2. parts first in forbearing to doe sinne and 2. to do those things that are good and the 1. lasts to the 12. verse And first for mortification which is partly laid out in these two verses And to the intent you may carefully seeke after The Metaphrase Verse 2. them yee must first sauour and set your affections vpon the things that are aboue and consequently not to set your affections vpon either the former corruptions of false doctrine or else vpon the defilements of a corrupt conuersation of life or finally vpon the perishable transitory things of this base world all which are meere earthly Vnto which distaste of earthly things you are called in that you beeing risen with CHRIST are consequently dead with him Where if haply you should obiect that there is small wisedome to quitte your former life not being assured of another and should aske how it should appeare you liue seeing besides the afflictions you are exposed vnto you feele the daily incumbrance of sinne which dwelleth in your mortall bodies It is true that it is not so apparant as that which is hidden from the world and of your selues not so fully and feelingly vnderstood Howbeit that ought not to dismay you first for that it is laid vp with God who is a true keeper of it And secondly for that as your life is hidden so is CHRISTS life and glory who is the head 4. And lastly for that when CHRIST of whom you haue life shall be made manifest in glory then shall you also with him appeare glorious Wherein we haue to consider of the exhortation to abstaine from certaine vices secondly the reason whereupon it is laid viz. the punishment It seemeth 3. Reasons why sinnes are termed members
righteous deeds Contrary If a wicked man repent and do the thing that is good he shall not dye but liue Doctrine This teacheth vs not to continue in our sinnes for if we be fallen let vs rise Is it not a shame to take a fall and lye by it But sinne is a fall It is sufficient 1. Pet. 4. 4. 3. saith S. Peter that we haue spent the time past as do the Gentiles Againe wee are wounded by sinne and therefore Note we ought to returne to be healed for what wounded man would not desire to bee healed and therefore we are to returne betimes to the Lord to forsake our euill wayes how long soeuer we haue liued in them before Walked Here the Apostle maketh a difference betweene the wicked man that goeth forward in sinne and the children of God that fall by infirmity as DAVID that hauing falled yet continued not in it When yee liued in them This is the cause that they Verse 7. walked in sinne because sinne was strong in them it was so powerfull with them as that they liued in it And therefore we are to mortifie sinne in vs that it may decay for the life of sinne is the death of a sinner and while a man liues in sinne hee is in the state of death And therefore let vs examine our selues whether sinne haue that force that it makes vs come at a call let us search if wee liue in it for if we doe then shall we walke and run after it and performe the desires of it Therefore hee saith Wherein ye walked when ye liued in them Verse 8. This Metaphrase should haue beene placed in the beginning of the Sermon Wherefore being assured of another life mortifie your members that are earthly and carnall If you aske what I cannot reckon vp all but I will touch some those specially that you are infected with whereby you may easily conceiue of the rest such as are fornication vncleane behauiour wantonnesse euill concupiscence and couetousnesse which besides the excessiue desire of goods is a kinde of idolatry for that men do put their trust in riches that are couetous For euery one of the which the wrath of God commeth on those that remaine in them And the rather mortifie these sinnes as in times past you haue practised them when beeing giuen vnto them your naturall corruption as a kinde of life gaue power and moouing for the practise of them The end of the 23. Sermon The 24. Sermon COLLOSS 3. V. 8. to the 12. 8 But now put ye away euen all these things wrath anger maliciousnesse cursed speaking filthy speaking out of your mouth 9 Lie not one to another seeing that yee haue put off the old man with his workes 10 And haue put on the new which is renewed in knowledge after the image of him that created him 11 Where is neither Grâ—cian nor Iew circumcision nor vncircumcision Barbarian Scithian bond free but CHRIST is all and in alâ— things THE Apostle proceedeth in the exhortation begunne The drift as wee haue heard is to moue vs to holinesse of life and good example which hee hath spoken of in the second Chapter before But now saith he put you away all these things wrath anger c. As if hee should say seeing that you are called The Metaphrase Verse 8. to the hope of a better life lay aside farre from you as things the which you cannot abide to bee in your sight not onely the grosser sinnes before mentioned but also all manner of sin without endeuour whereof there is no true mortification For example anger heate from whence commeth malice which breaketh out at the mouth by railing and reuiling Specially when you cannot truly charge them take heed you lye not one against another but putting off as an old and rotten garment the old man which you bring from your mothers wombe with the actions thereof as it were so many tatters Now least being found naked you bee ashamed put on as a new and comely garment the new man which if you aske what it is it is the same part which is renued in you to the likenesse of him that made you which likenesse consisteth in the knowledge of God Whereby shall come to passe that howsoeuer the false teachers place in it being a Iew rather thaÌ„ being a Gentile circumcised rather vncircumcised the opinion of the common sort is that the Barbarian Scythian is in a farre worse case then the Romane and the seruant but a beast in respect of the free-man yet with God there is no difference seeing CHRIST whom by a new birth they haue put on is in all and is all that God respecteth and accepteth of The summe of all which is a very earnest exhortation to godlinesse and holinesse of life The which standeth first in the proceeding of mortification and putting off the old man Secondly in the quickning and putting on the new man Now lay aside as if should say heretofore ye haue Verse 8. walked loosely before yee were called but now yee are called this state requireth another condition another kind of life And therefore those that haue heeretofore liued in idolatry wantonnesse drunkennesse Note seeing now they haue gotten a new name and profession must walke after a new sort holily And therefore the Apostle exhorteth in another place after this sort yee liue not now in darkenesse but 1. Thess 5. 4. by the Gospell are called to the light of the Gospell Now men in darkenesse haue on ragged garments but in the light will go more cleanely And therefore the Apostle saith they that are drunke are drunke 1. Thess 5. 7. in the night but now that yee are called to the Gospell your light can neuer go downe in that regard And therefore it is a shame for you to giue your selues to drunkennesse vncleanenesse couetousnesse malice euill speaking c. So that it is a more fearefull sinne which is committed vnder the Gospell Thrust away all the word signifieth a violent thrusting away a thing with hatred Doctrine Doct. Wee learne that wee are to loath and to abhorre and cast away sinne from vs. And there is a great cause wee should abhorre sinne which is a most abhominable thing which the Prophet describeth speaking of the graces of God Esay 4. 4. to his children saith God will wash away their bloud and not onely that but their filth viz comparing it to dung and the most filthy excrements which can come from vs. So that if wee cannot abide our excrements nor the sauour of the excrements of others much more ought wee to abhorre this which is more detestable And therefore if wee beeing in our sweetes and fine apparell and yet haue these about vs what are we but most loathsome and abhominable All these things Here is a notable exhortation to mortification by the which wee may learne this viz Doctrine That he that putteth not away all sinne that is