Lectures Upon Colossians, Lecture 16
THE SIXTEENTH LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 2. verſ. 11. 12.
11 In whom alſo yee are circumciſed with circumciſion made without hands, by putting off the ſinfull bodie of the fleſh through the circumciſion of Chriſt,
12 In that ye are buried with him through Baptiſme; in whom ye are alſo raiſed vp together through the faith of the operation of God which raiſed him from the dead.
IN this ſecond chapter of this Epiſtle (brethren) you hauehave heard how the Apoſtle exhorteth to perſeuerance in that faith receiued: next how he admoniſheth the Coloſſians to beware of falſe teachers and falſe doctrine. The laſt day ye heard, how he admoniſheth them that they ſhould take heed that no man ſpoyle them, or driue them away as a pray, and that through Philoſophie, which hee calleth vaine deceit. His argument was from that fulnes that is in Chriſt. In him (ſaith he) dwelleth the fulnes of the Godhead bodily. Summe of the former Sermon.Therefore be contented with him, and ſeeke not to be filled with vaine traditions of men and their deceitfull philoſophie. Then for that they might hauehave ſaid, he is full, that is true, let him be full, and let the fulnes of the Godhead be in him, what is that to vsus? we are neuer the fuller in regard thereof. He therfore meeteth with this obiection and ſaith, you are compleate in him, his fulnes filleth you: if you be in him, you ſhall receiue of his fulnes and be filled. And who is this that filleth them? To let them ſee that it is no ſmall matter to be filled with his fulnes, he painteth him out and ſaith, he is the head of all the Empire. Well, would you thinke it a ſmall matter to be filled with his fulnes that is ſo high?
Now to come to the words which we hauehave read. They might Coherence. Obiection.hauehave ſaid, we want Circumciſion (for the falſe teachers did alwaies beate that into their heads) & they themſelues thought they could hauehave no grace in Chriſt, but by Circumciſion. The Iewes receiued Circumciſion, which was an entrie to grace: we want this Circumciſion: therefore wee can hauehave no entrie to grace, as the Iewes had. In this verſe the Apoſtle meeteth Anſwere.them and ſaith, In whom alſo ye are circumciſed. He granteth to them circumciſion in a manner, and ſaith, Complaine not, you want not circumciſion in Chriſt. Neuer Iew had it in greater effect then you hauehave, and therefore complaine not. Then note here ſhortly this queſtion of theirs, and his anſwere thereto. He ſaith plainly, that we cannot be filled with the fulnes of Ieſus Chriſt, except after ſome ſort we be circumciſed; that is to ſay, except the foreskinne, not of the bodie, but of the heart, Our naturall corruption must be circumciſed if we be in Chriſt and Chriſt in vsus.be cut away. For except this originall and naturall corruption, wherein we are borne, be cut away, there is no grace for vsus. For I tell you; if in no meaſure it be aboliſhed (it ſo occupieth all the parts and powers of the ſoule) that there is no place to the grace of Chriſt Ieſus. Therefore it muſt be firſt thruſt out; and think not that the original corruption wherein thou art borne, and the grace of Chriſt can dwell together: Simile.the one expelleth the other, as water doth the fire.
The ſecond thing which I note is this: I perceiue there is The ſecond obſeruatiō.nothing that the Iewes had, but in effect Chriſtians hauehave the ſame. Wilt thou ſpeake of Circumciſion? The Church of Ieſus Chriſt hath it in a farre better ſort then euer they had. It is true, that they had more Ceremonies, Sacraments, figures and outward rites in their religion, then we hauehave: but we hauehave no loſſe by the want of them, but rather a plaine aduantage. They had the ſhadow, wee hauehave the bodie. HaueHave you not a greater aduantage by the body thē by the ſhadow? They followed the ſhadow going before the bodie; but thou laieſt hold vponupon the bodie following the ſhadow. Oh would to God the Church of Scotland could conſider this grace we hauehave in the bodie! that the Iewes nor any els in the old world could get. Thou wouldeſt wonder at that grace of God in Ieſus Chriſt. But alas wee eſteeme it not in our daies.
Well to goe forward, leaſt they ſhould miſconſter him, hee expoundeth himſelfe, and ſheweth of what circumciſion hee meant: to wit, not of the groſſe circumciſion of the Iewes; He ſaith, Ye are circumciſed, not with circumciſion made with mens hands, not of that outward skinne, but with an inward circumciſion of the hart, that is made by the ſpirit and finger of God, there is the meaning. In this you ſee a difference betweene the Iewes religion & ours. All things among them were outward obiects to the eyes of men; their religion for the moſt part ſtoode in an outward glorie and ſhew. Things among them were made by the hands of men, as their Circumciſion and their Tabernacles, as appeareth in the Epiſtle to the Hebrues: but the religion that Chriſt brought to the world, when hee was manifeſt in the fleſh, aboliſhed all their religion, and ſtandeth in ſpirit and veritie. He is not, neither will be worſhipped in this mountaine, and that mountaine; but hee will be worſhipped in ſpirit and truth, Ioh. 4. 21. His religion ſeeketh not this outward pompe. So when I looke to theſe men that hauehave brought into Chriſts Church this outward vanitie, I am compelled to ſay, that the deceiuers of the world hauehave turned Poperie.Chriſtianiſme into Iudaiſme; yea into Gentiliſme and Paganiſme. Fie on them; I may ſay to them, as Paul ſaid to the Galathians chap. 3. 1. O fooliſh Galathians, who hath bewitched you? So I ſay, O fooliſh man! when thou haſt begun with a ſpirituall thing, wilt thou end in a fleſhly thing? thou ſhalt neuer ſee heauen, if thou make ſuch an end. The Lord began with an outward thing, and ended with a ſpirituall thing: but thou wilt begin with a ſpirituall thing, and wilt end with a fleſhly and outward thing. O thy end ſhall be damnable!
To goe forward, he inſiſteth vponupon this circumciſion made without hands, & he defineth it in plaine words, that thereby he would make them vnderſtand theſe ſpirituall things (for it is hard to cauſe a naturall man to vnderſtand ſpirituall and heauenly things) he ſaith, it ſtands. Wherein? In a putting off, in an vncloathing of thee, as one would caſt off his coate or ſhirt: ſo the circumciſion that is not made with hands, ſtandeth in this; thou muſt caſt ſomething from thee. He maketh it not to ſtād in the outward cutting off of the outward skin, but the inward circumciſion of a foule heart: the cloathes that it is clad with, they are peſtiferous, and they muſt be torne and throwne off, that thy heart may be circumciſed. For I tell thee there was neuer any one more ſurely clad with infected apparell, then thy heart is enwrapped with the botchie corruption of thy nature. And if thou keepe it on, it will infect thee, and ſteale thee to death & deſtruction before thou be aware.
But to come to this garment, the Apoſtle tels thee what garment and cloathing it is that thou haſt: firſt he calleth it a bodie, it is a bodie, then a maſſie lumpe: this is a borrowed word from the bodie of man. So the garment wherewith thou art clad by nature, and which muſt be ſhaken off of thee, if thou wouldeſt be ſaued, it is no ſuperficiall thing. O vaine man! Our naturall corruptiō no light or ſuperficiall thing.thou thinkeſt it a ſuperficiall light thing. No, it is a bodie and a lumpe, with all the dimenſions thereof, length, heighth, breadth, and deepnes: yea thou art not able to finde out the deepnes thereof. Thou maiſt indeede feele the deepnes of thy bodie, of fleſh, and bones: but thou canſt not finde the deepnes of thy heart. For as thy ſoule is compaſſed with thy bodie, euen ſo thy heart is compaſſed and clogged with an heauie lumpe, heauier then the whole earth. One ſinne is heauier then the whole earth: no marueile then if thou be drawne to hell, if thou be not relieued.
Now let vsus ſee whereof this bodie is. He calleth it a bodie of ſinne. O ſtinking nature! Then (brethren) ye ſee the arraignement of nature, a bodie not of fleſh, bloud and bone, but of ſinne, and of all ſorts of ſinne. Wilt thou looke into thy heart? thou ſhalt ſee it full of foule ſtinking cogitations, and affections. And if thou haddeſt any ſmell of it, thou wouldeſt ſtink Naturall corruption how vncleane a thing.in thy owne noſe. I forbeare to ſpeake of the outward effects, as foule ſpeeches, and the wicked deedes of the hands, which returne to the heart againe, and makes vp the ſtinking bodie. The heart of man is drowned in the ſinke of ſinne, and if thou relieue not thy ſelfe, thou ſhalt be drowned in ſin. The world will not beleeue this, nor yet learne this leſſon.
In the next word he calleth it, the bodie of fleſh. Wouldeſt thou hauehave the originall of ſinne? it is called fleſh, not this outward bodie that thou beareſt; but an inward hid thing, and ſtinking corruption that is runne through thy whole ſoule and bodie, and infecteth them; ſo that there is not an inch of thee free. So you ſee the welſpring of this ſinfull maſſe; it is not outward; it is within thee that ayleth thee; the ſeate of it is in the heart, and occupieth the depth of it, and no part therof is free, and it ſpouteth out vehemently this foule ſtinking venome of ſinne, as euer thou ſaweſt any ſpout, ſpout out water. So that if thou grow not in regeneration, thou ſhalt grow in ſinne, which poyſons thee day by day, till at the laſt thou drop downe like a poyſoned bodie. Therefore roote it out, and digge it vp: let this be thy occupation night and day, as Kill ſinne, or elſe it will kill thee.thou wouldeſt be ſaued, or elſe it will deſtroy thee. So thou ſeeſt this garment, this bodie wherewith thou art ſo clogged muſt be caſt off; otherwiſe of neceſſitie thou muſt be a firebrand of hell.
In the end of the verſe he taketh vp that which he hath ſpoken in one word, I meane (would he ſay) by this of caſting off the bodie, nothing elſe but that circumciſion of Chriſt: that is to ſay, not onelyonly that, that he ſuffered in his owne fleſh paſſiue, but that this is made by him actiue, as we ſpeake. Then note ſhortly, that all this, of putting off this foule garment, is not by the hand of man (all the men in the world cannot get their hand into thy heart, to plucke off this foule ſtinking garment) hee may open thy breaſt, and pull out thy fleſhie heart; but there is no hand that can pull off, and draw out that foule heart, but onelyonly the hand of Chriſt Ieſus. Therefore if thou wilt be freed of that mortalitie, craue his hand to pluck Chriſt alone doth circumciſe the heart.off this garment, and crie, O Lord, put in thy hand, and plucke this foule heart away: fie on it, it ſtinkes in mine owne noſe. When he hath thus ſpoken, he leaueth vsus not ſo; but maketh it plaine, ſhewing the manner how this is brought about. Thou muſt not dreame of a groſſe faſhion; for the manner is ſpirituall. In old time a man would hauehave put to his hand bodily; but Ieſus Chriſt puts to his hand ſpiritually.
Now the circumciſion of Ieſus Chriſt ſtandeth in a conformitie VVhat the circumciſiō of Chriſt is.and likenes betweene Chriſt and vsus. This likenes ſtands in two poynts; firſt in the likenes with him in death and buriall: thou muſt dye, I tell thee, thou that wouldeſt be made like to Chriſt thy head: Secondly, it ſtandeth in a conformitie in life, and in riſing againe to life; and truly thy life ſhall be more ſweete and ioyfull, then euer thy death was ſower and heauie. But he beginneth at his death, his words are, being buried. Buriall preſuppoſeth death: no man is buried but he that is dead. Then vnderſtand how thou canſt neuer liue with To be buried vvith Chriſt in griefe for ſinne.Chriſt, vnleſſe thou dye with him: thinke not that euer thou ſhalt riſe, except thou bee firſt buried with him in griefe for ſinne. Well, well, wanton companions, burie your hearts in teares and holy repentance. Repentance if it be holy, is thy buriall; for who euer roſe except he lay downe? Can a man riſe from death to life, except he were firſt dead? Canſt thou riſe to that ſpirituall and eternall life, except thou be firſt ſpiritually dead? It muſt be the death of this bodie of ſinne, of this body of fleſh that is within thee, that muſt bring thee to this buriall of Chriſt. Couldeſt thou neuer ſigh for thy ſinne? then waſt thou neuer at deaths dore; nor dead with Chriſt. And except thou ſigh continuallie day and night for thy ſinnes, and dye to them, and eueryevery one of them, how canſt thou ſay thou ſhalt riſe with Chriſt? Art thou a murtherer and greeueſt not for it, ſo that thou abſtaineſt from it? then thou dieſt not, and ſhalt not therefore riſe with Chriſt. Art thou an oppreſſour, and repenteſt not? then thou dieſt not, neither ſhalt thou riſe with Chriſt. Art thou an euill ſpeaker of thy neighbour behinde his backe (as this land is full of ſuch people, who thinke it no ſinne) and ſorroweſt not? thou neuer waſt dead with Chriſt, neither canſt riſe with him. O the villaine, that will pleaſe himſelf in this ſin & the reſt, and yet will imagine to riſe as well as the beſt men to life in Ieſus! But O foole! thou art altogether vaine, and thy cogitations are meere deceits: for Chriſt will not be a Sauiour to any but to ſuch as die with him, mortifying their ſinnes. If thy buriall be not with him, thou ſhalt neuer riſe to ſpirituall life with him. Thou maiſt indeed riſe, but not to thy comfort: if thou be not buried to ſinne in ſome meaſure in this life, there ſhall be no reſurrection for thee to that life which is in the heauens purchaſed in the bloud of Chriſt Ieſus. Men thinke not hereof; and thoſe that neuer mourne for their ſinnes, doe ſuppoſe that they ſhall riſe laughing. The promiſe is made to them that mourne: Bleſſed are they (ſaith Chriſt) that mourne (to wit for ſinne) for they ſhall receiue comfort, Matth. 5 4. Men thinke they ſhall come to heauen before their feete be colde, and yet they delight themſelues in their ſinnes. Nay, goe thy way, crucifie thy ſinne and thy ſelfe to ſinne, or elſe thou ſhalt neuer ſee heauen nor come to glorie. Would to God this were as well felt as it is knowne.
Now the meanes whereby this dying is wrought, is Baptiſme, inſtituted by Ieſus Chriſt, that put away and aboliſhed Baptiſme not only repreſenteth the crucifying and burying of Chriſt, but alſo is powerfull in the baptized in the whole courſe of his life.Circumciſion, and placed Baptiſme in ſteede thereof. I will ſpeake ſomewhat of Baptiſme, but as it concerneth the matter we hauehave in hand: It not onelyonly repreſenteth the death and buriall of Chriſt, and as oft as thou ſeeſt it, ſo often thou ſeeſt, or at the leaſt ſhouldeſt ſee Ieſus crucified and buried: it hath not onelyonly the naked repreſentation hereof, but the vertue of that death and buriall. It crucifieth the bodie that is baptized: it burieth the old man: it is the very power of God, to the mortification of thy ſinfull nature: and the Lord is powerfull in it, not onelyonly at that inſtant when thou art baptized (as the Papiſts ſay) but alſo continueth ſo in thee in the whole courſe of thy life. Thou thinkeſt it is but for children onelyonly: nay it is euen for old bodies alſo: and if thou keepe it in thy ſight and remembrance, thou maiſt be perſwaded that the Lord will worke moſt aſſuredly thy mortification, as long as thou liueſt. Therefore neglect not thy Baptiſme, as thou wouldeſt goe forward in the mortification of thy ſinne, and thinke euer and The vſe of baptiſme in our whole life.ſay: O Lord, I was baptized in thy name, Lord let it not be gone out of my minde; make it powerfull in me to the mortification of ſinne: and it ſhall hauehave force euen in thy very death. I ſpeake this becauſe men thinke there is no more required but an outward ſhew: but if thou kneweſt the force and powerfull working of the Lord, thou wouldeſt remember thy Baptiſme, euen as long as thou liueſt: and if thou diddeſt finde it to hauehave any working in thee, thou wouldeſt reuerence it more and more. And ſo much for the firſt part of the likenes of Ieſus Chriſt.
Then he proceedeth to the ſecond part of this conformitie that is by Baptiſme; In whom ye are alſo raiſed vp. This followeth vponupon the other, as the Apoſtle Rom. 6. 5. proueth this conſequence, where euer this buriall goeth before, all the world cannot ſtay thee from life. Thou that findeſt any mortification of ſinne, aſſure thy ſelfe of life: but if thou finde not the death and buriall of ſinne, looke not to finde life. And I ſay more, there ſhall be no deferring of time, for thy comfort, as if thou ſhouldeſt firſt dye a long time before thou riſe to Ieſus Chriſt. Indeede the laſt reſurrection ſhall be in the laſt day: but I ſay When the life of God begins in vsus.thou ſhalt begin no ſooner to dye to ſinne in this life, and find any compūction and heauines in thy heart for it, but with the death of ſinne and the buriall and ſlaying of it, immediatly ſhall come life. This life breaketh vp through death, and ioy breaketh vp through ſadnes, al heauenly ioy riſeth vp through an heanie heart: ſo that thou ſhalt not feele ioy vnleſſe thy heart be preſſed downe with the heauines of ſinne. And this ioy, as Peter 1. Epiſt. 1. 8. ſaith, is vnſpeakable: ſo that when a man is ſighing moſt for ſinne, drawing ſighes from the bottome of his heart, then the quickeſt and ſweeteſt ioy ariſeth: but whē thou art laughing and ſinging, there is no ſuch thing as ioy at thy heart. Wherefore ſhould I ſpeake of theſe things? OnelyOnly learne this, to be ſad and to ſigh for ſinne, that with it thou maiſt get ſome ioy of thy heart; which is an earneſt peny that thou ſhalt be filled with it, at the ſight of that glorious maieſtie.
Now to goe forward: How is this reſurrection wrought? Euen as death was wrought by Baptiſme: for as it repreſenteth the death of Chriſt; ſo, ſo often as thou ſeeſt Baptiſme miniſtred, thou ſeeſt in it the reſurrection of Chriſt. Yea, and it raiſeth vp the bodie of him, that is baptized, to life, by vertue of the reſurrection of Chriſt, who is alſo manifeſted in Baptiſme. Immediatly and in one inſtant, the Lord will work two contrary things; he will caſt thee downe to hell, and then in the ſame moment he will raiſe thee vp to heauen. And Baptiſme hath this force continually, ſo long as thou liueſt, if ſo be thou remember it, looke for the vertue of it to the laſt houre of thy death.
In the words following, leaſt they ſhould hauehave thought this ſigne of Baptiſme ſhould hauehave had this force (as we ſay, virtute operis operati) to hauehave buried ſinne and quickened a man againe, without any more; he ioyneth, by faith, not onelyonly by Baptiſme: as if he would ſay, we are buried to ſinne, and raiſed Faith required in baptiſme to apprehend Chriſt and to receiue vertue from him.to righteouſnes; but this great worke is wrought alſo by faith: ſo that if thou hauehave not faith apprehending and taking hold of God, if thou ſend not faith to heauen in the miniſterie of the Sacrament and the word preached, and if thou want faith to applie grace to thee, the Sacrament and the word preached ſhall neuer doe thee good. And if thou get not this faith at one time or other, this Sacrament ſhall be a ſeale to thy damnation, and the word preached ſhall aggrauate thy iudgement. So if there were no other place to condemne the Papiſts error of opus operatum, this place were ſufficient to condemne it: for Opus operatum.the Apoſtle meaneth plainly, that Baptiſme hath no force without faith, and this Goſpell hath no power to thy ſaluation without faith. Away then with that erronious doctrine of theſe vaine babling fooles of opus operatum. It is diuelliſhnes and lying.
In the next words he ſheweth the obiect of faith: It muſt lay hold vponupon ſomething: for faith is an holding faſt: an hand that taketh hold apprehendeth ſomething. It is an anchor caſt out, to hold thee by: ſo this faith muſt hauehave ſome obiect to leane vponupon, otherwiſe thou wouldeſt be daſht on eueryevery ſide Obiect of faith.with each waue, till thy ſhip be broken. What is then the obiect of faith? The word is foreign, an effectualnes. The Apoſtle to the Epheſians chap. 1. 19. taketh it to bee the effectualnes of the ſtrong power of God, that muſt be the thing to ſtay thee, that muſt hold thy heart that it fleete not, nor flow not here and there: that which thou muſt reſt vponupon, muſt be nothing elſe but the power of God, the efficacie of the ſtrong power of God. Thou muſt not lay hold vponupon Angels, Saints, or vponupon Princes in the earth; thou wilt be beguiled: yea thou and they (going about ſo to vphold thee) will both to hell together. Therefore ſuffer not thy ſelfe to be deceiued with an opinion of them. I dare be bold to ſay, that if the Angels and Saints would take the honour that the Pope and his Clergie Inuocation and worſhip of Saints and Angels.would giuegive them, they ſhould all goe to hell, and leaue the ioyes which they now hauehave. So the ſtay of thy faith, and that which thou muſt apprehend, is the mortification of thy ſinne; and thy quickening to newnes of life: it muſt not be by the mediation of man or Angell, or of any Saint glorified; but by the onelyonly and immediate mediation of Ieſus Chriſt; there only thou getteſt that ſpirituall power that quickeneth thee to life. It is eaſie to ſlay a man (and men now a daies think ſlaughter but a ſport; yea and rather then they will not ſlay, they had liefer goe quicke to hell, as they vſe to ſay) but the ſlaying of ſinne muſt be onelyonly by the power of God: Sinne muſt be vanquiſhed by faith, and without faith thou ſhalt neuer mortifie ſinne. Therefore continually put out that hand of faith, and pluck down that power of God, for thy ſaluation, & euer crie for this hand of faith. Draw, draw, ſpare not; for there is no want in him. That well of his effectuall power will neuer waxe drie, and this bloud of Chriſt will neuer drie vp, all power is through that bloud of Chriſt. Then firſt by a true faith lay hold vponupon Chriſt on the croſſe; and then ſitting at the right hand of the Father: and ſo thou ſhalt neuer depart with him, till thy glorious reſurrection be accompliſhed.
When hee had ſpoken of God, when hee had ſaid, through faith of the effectualnes of God; then he ſubioyneth: Who raiſed him from death. Hauing once ſpoken of that God who is ſo effectuall, when hee nameth God hee leaueth him not, but hee ſubioyneth ſome glorious deſcription of him; ſo ſpeaking of him here, hee deſcribeth him firſt, in reſpect of Chriſt and his reſurrection. Secondly, in reſpect of raiſing of the Gentiles. Thirdly, in reſpect of the aboliſhing of the law, and quickning of the Iewes. And in reſpect of Chriſt hee ſaith: who raiſed him from the dead: to wit, by the effectualnes of that ſtrong power that is in him. The firſt that euer he raiſed by that power, is Ieſus Chriſt. And therefore he is called the firſt borne of the dead, chap. 1. 18. For this reſurrection from the dead, is firſt by decree afore all times, and then in time it begun at Chriſt, who was that lambe that was ſacrificed from the beginning, and gaue grace to all other ſacrifices; ſo that they in his ſacrifice Reſurrection following regeneration, and both depē ding on Chriſt.were accepted of God: and then his reſurrection is deriued to all them that doe, or euer ſhall riſe hereafter in Chriſt: for they that are not in Chriſt, hauehave no reſurrection for them, becauſe there is no regeneration for them in this life, and conſequently no reſurrection for them hereafter. It is true, that by vertue and power of that Godhead, the moſt wicked and vnregenerate ſhall riſe; but they ſhall not riſe in him, that is, new creatures, who before in this life were regenerated, and liue the life of Chriſt. There ſhall be no ſuch thing, to follow them in their reſurrection. Againe, you ſhall perceiue in the writing of the Apoſtles, when hee would ſet out that all-ſufficiencie of God, and his mightie power, he deliuereth it by the effects, for therby it is knowne. Now what an effect chuſeth he? not the creation of the world, for he leaueth that, and maketh choiſe of the raiſing of Ieſus Chriſt: as though the all-ſufficient mightie power of God, had neuer been ſo powerfully declared, as in the death of Ieſus Chriſt, & his reſurrection. Reade in the Epiſtle to the Epheſians, chap. 1. 19. 20. where you ſhall finde this manifeſtly proued, how God ſhewed this his power when hee The greateſt power of God manifested most in Christs death and reſurrection.raiſed vp Ieſus from the dead, and placed him at his right hand, Rom. 1. 4. There was neuer ſuch a power vttered as this was, in raiſing Chriſt from the dead. What can be the cauſe of this? Is it not a great power to create a thing, and to create all things of nothing? Ieſus was ſomething lying in a graue. I anſwere, that that power was ſo much the greater, in reſpect there was neuer any ſo humbled, as Ieſus was; ſo cōpaſſed with the bands of death as he; ſo that by looſing of thoſe bands, there muſt of neceſſitie appeare the greateſt power that euer was, or ſhould be: for the ſtrongeſt bands require the mightieſt power to looſe them. There were neuer bands ſo ſtrōg, as Chriſt God equall with his Father was bound withall. As for thee and me, the bands of death wherewith wee are or ſhall be bound, they are but gentle, and it is but an eaſie matter to binde any of vsus. Neuer any was bound as Ieſus; and therefore a ſtronger power is required to raiſe him, then to raiſe any of vsus. Well, the Lord he raiſed him vp by the efficacie of his great power. Now hee being raiſed, who was bound in ſuch ſtrong bands, deſpaire not thou, but take thee comfort and ſay; My Lord, when he was bound with a ſtrong power, God raiſed him: therefore it is an eaſie matter for him, when I am dead and laid in graue to raiſe me, in reſpect of him: if he did raiſe Chriſt with his whole hand, he will raiſe me with his little finger. But (beloued) learne if by faith thou be not bound and ioined with him in his death and burial (for thou muſt be conioyned with him in his death, and thou muſt lie as it were vnderunder him in the graue) if thou be not ſo conioyned, thou ſhalt not riſe with him. But if thou be bound with him by faith (as I hauehave ſaid) as he roſe, thou ſhalt riſe, and thou ſhalt be pulled vp out of that graue with him; otherwiſe when the Lord raiſeth him, thou ſhalt lie ſtill. Then ſeeke faith in Ieſus, and that bleſſed coniunction with him through faith: ſticke by him in death, and in the graue; and let him not be raiſed without thee: fixe thy heart to him, and aſſuredly thou ſhalt riſe with him in that day, and he ſhal pull thee out ſo glorious a bodie, as that then he and his father ſhall take pleaſure in thee, and thou ſhalt raigne with him for euer and euer. Now to this powerfull God that raiſed this Lord Ieſus, with the holie Spirit, be all honour and dominion,
Amen.