Exposition of Colossians, Sermons · Chapter 2 · Verse 14
VER. 14. And putting out the handwriting of ordinances that was againſt vsus, which was contrary to vsus, he euen tooke it out of the way, and faſtned it vponupon the Croſſe.
In this verſe, as it hath reſpect to the generall drift of this Chapter.
That all things out of Chriſt in the matter of ſaluation are nothing woorth.
The Apoſtle deales againſt the Legall ceremonies of of the Iewes and prooues them to bee ſuperfluous; yea, pernicious in that caſe: his argument is this. The handwriting of ordinances or the Legall ceremonies that was in time of the law, Chriſt hath put out and taken away by his death.
Therefore to reuoke it, and to ſeeke to bring it in force againe, which falſe teachers labour to doe in vrging circumciſion and the ceremonies of the Law were not onelie vaine but pernicious and hurtfull.
That is the generall purpoſe of the Apoſtle in this verſe.
More particularly it conteins an amplification of the benefite ſpoken of in the laſt wordes of the verſe foregoing (namely) the full remiſſion of all our ſinnes, vnderſtanding thoſe words both of the Iewes and Gentiles belieuing, and the Apoſtle doth amplifie that benefite in this verſe by the meanes whereby wee attaine it, that wee are fully diſcharged from the guilt and puniſhment of all our ſinnes, by full ſatisfaction made for them by Chriſt.
Now that full ſatisfaction is not in plaine terms propounded, but is laide downe in the proofe of it, and was proued by an argument taken from the diſanulling or cancelling of a bill or bond which did witneſſe our guiltineſſe of ſinne, and by which wee ſtood bound ouer to the puniſhment of ſinne, that Chriſt hath cancelled that bond, and therefore fully ſatisfied for our ſinnes, that is the ſumme and ſubſtance of this verſe.
In the verſe wee hauehave theſe particular things laid before vsus.
Firſt, a deſcription of that bill or bond which did teſtifie our guiltineſſe of ſinne, 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 downe by certaine degrees aſcending or going vpward one aboue another, as that hee put it out, that hee tooke it out of the way, and that hee faſtened it on the Croſſe, in which wordes is implied the meanes by which Chriſt cancelled the bond (namely) his croſſe or death on the croſſe.
Thirdly, how farre forth he hath cancelled it (namely) ſo farre as it was againſt vsus, and contrary to vsus.
Come wee to the words as they are laide downe in order, and firſt of theſe words.
And putting out the hand writing of ordinances that was againſt vsus, which was contrary to vsus.
Interpretation.And putting out, or hauing put out the originall word ſignifies hauing blotted out, and that perfectly, ſo as not one letter or title remaines vnblotted out (hand-writing of ordinances) by theſe words wee are properly to vnderſtand the law of ceremonies belonging to the Iewes in time of the olde Teſtament; touching circumciſion and diuers waſhings, and other ceremonies, which the Apoſtle cals the law of commandements which ſtandeth inordinances, Epheſ. 2.15. but with all (as I take it.) Wee are further to vnderſtand by this hand-writing of ordinances, euen the whole morall law of God; becauſe the Apoſtle in this verſe (no doubt) would make knowne the benefite of Chriſt his death both to Iewes and Gentiles, that it brought to all that beleeue in him, not onelyonly remiſſion of ſinnes, but a freedome from the law, both ceremoniall & morall (which was againſt vsus, which was contrary to vsus) (that is) ſo farre foorth as it did conuince, accuſe; and condemne vsus for ſinne, and bound vsus ouer as a bond to the puniſhment of ſinne. Queſt. Now if any demaund how the legall ceremonies of the Iewes, were thus an hand-writing of ordinances againſt them. I anſwere, Anſw. they were ſo in regard of the vſe of them. The Iewes in vſing of them did as it were ſubſcribe to their owne guiltineſſe of death and damnation: in vſing circumciſion, they made knowne they had originall ſinne, and were guilty of it, their manifold waſhings did ſhew 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 conceiue wee theſe words, as if the Apoſtle had ſaid, And hauing perfectly blotted out the law of ceremonies, which in the vſe of it did conuince the Iewes of ſinne, and binde them ouer to death for ſinne, and the whole morall Law ſo far forth as it did accuſe, conuince and condemne vsus of ſinne.
Now from hence it i is clare that Chriſt hath not onelyonly Doct. 1 paide the debt of Gods choſen, and ſatisfied for their ſins, but he hath alſo cancelled the bond which did witneſſe their guiltineſſe of ſinne,Chriſt hath both paid the debt of Gods choſen, and alſo cancelled the bond, witneſſing their guiltineſſe. Reaſon. accuſe them for ſinne, and bind them ouer to the puniſhment of ſinne.
The reaſon and ground of this is very plaine (namely) this, Chriſt hath not onelyonly paide eueryevery iot of the principal debt of Gods choſen, but hath alſo fully anſwered the forfeiture and penalty that did lye 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. Hee was made euen 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 vertue againſt them, it is cancelled, it is as if it had neuer beene, wee may then ſafely conclude with the Apoſtle againſt our aduerſaries the Papiſts.
That Chriſt hath fully ſatisfied for the ſinnes Vſe. 1 of Gods choſen.Gods choſen need not peece out Chriſt his ſatisfaction for their ſins by anything they can do or ſuffer as the Papiſts teach.
We know it in common experience, that we vſe not to deliuer vp or cancell their bond, till the whole debt bee payde, and they bee fully ſatisfied, if but halfe the debt or three quarters of it be paid, and not all in ſuch ſort, as the bonde requireth, men ſtill retaine the bond in full ſtrength and vertue, but if the bond bee deliuered vp or cancelled, that argues full contentment, and full ſatisfaction, ſo is it betweene God and his choſen. Chriſt their ſuerty who vndertooke 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 abſurde and groſſe to thinke, there is any thing vnſatisfied, and any thing left for them to pay, the bond of their debt being cancelled, eſpecially the bond being in the hands of God, who knowes whether any part of the debt bee lefte vnpaide; and is able to keepe the bond in his hands, if it bee not fully ſatisfied, indeed if the bond had beene in mens hands, it might happily hauehave beene gotten from them by violence or fraud, but the bond being in the hands of God, no ſuch thing can bee feared or ſuſpected, therefore he deliuering the bond into Chriſt his hands, & ſuffering him to cancell it, it is a plaine and inuincible euidence that hee is fully ſatisfied for the ſinnes of his choſen, and they neede not patch or peece out that ſatisfaction made by Chriſt, by any thing they can doe or ſuffer, as the Papiſts doe groſſely imagine.
Such as be in Chriſt are ſo diſcharged from their ſinnes as that none can lay any thing to their charge.Againe, this doctrine may ſerue exceeding much for the comfort of ſuch as are in Chriſt; for why is it ſo that Chriſt hath not onelyonly ſatisfied for their ſinnes, but cancelled the bond which did witneſſe their guiltineſſe, certainly then they may ſafely ſay with the Apoſtle, Rom. 8 33. who ſhall lay any thing to our charge, who ſhall condemne vsus, they are cleare and free in law, the law cannot charge them with any thing, yea the Diuell the accuſer of the brethren; Reuel. 12.10. is caſt down and put to ſilence and can lay nothing iuſtly againſt them▪ yea, (which is the greateſt comfort of all) God himſelfe can bring no action againſt them, their ſurety Chriſt Ieſus hath paide their debt and forfeyture, and cancelled the bond, wherin they ſtood bound to God, they are acquitted before the iudgement ſeat of God, euen in the high Court of Heauen; therefore it is not poſſible they ſhould any where be condemned, vnleſſe wee ſay there is ſome greater then God; or an higher Court of Iuſtice then the iudgement ſeat of God, which were folly and blaſphemy once to thinke; how then, ſhall not this affect the hearts of Gods choſen, and fill them with comfort and ioy vnſpeakeable, men commonly doe applaud and pleaſe themſelues, and find great contentment in this, when they can truely ſay they owe no man a groat, and they are out of debt, how much more may ſuch as are in Chriſt finde ſweetneſſe and comfort in this, that they are out of Gods debt, not in regard of duety, thankefulneſſe and obedience, but in regard of his curſe and iudgements, they now are no more bound ouer, and lyable to the curſe of the law, let as many as truly belong to Chriſt, meditate and thinke 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 vsus we are taught thus much.
That the morall law is not onelyonly a bond of obedience, Doctrin. 2 hut alſo a bond of conuiction, a bond conuincing accuſing and condemning for ſinne, and binding to the curſe for the breach and tranſgreſſion of it, vnleſſe there be a freedome from it by ChriſtThe morall Law not only bindes to the obedience of it, but to the curſe alſo for the tranſgreſſion of it, vnleſſe there be a freedome from it by Chriſt. as it is in penall ſtatutes in the common wealth, men are not onelyonly bound to the obedience of them, but to the penalty for the breach of thē, ſo is it with vsus 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 breake it, it is the condition annexed to the law, plainely propounded in the word of God: doe this and liue, doe it not, and die the death, breake it and thou art curſed, thou art bound to the curſe, which is the penaltie of the law: for curſed is eueryevery one that continueth not in all things that are written in the booke of the law to do them, it is a cleare point and ſtands with the tenor of the iuſtice of God, that the breach of the law ſhould bind men ouer to his curſe, vnleſſe there bee deliuerance from it by Chriſt.
Vſe. 1 See then the miſerable condition of ſuch as are out of Chriſt,The miſerable condition of ſuch as bee out of Chriſt. as all are who liue in their ſinnes, and will not be reformed, they are bound by the law to the curſe of God, (that is) to perpetuall woe end miſery both in the time of this life, in the end of this life, and after it is ended, euen to Gods bitter wrath in the lake that burneth with fire and brimſtone for euer. Oh that men who liue in their ſins, would thinke on this as they ought, if they ſee not themſelue… thus miſerable in regard of the curſe, euen therein is the curſe already vponupon them in blindneſſe of minde, & hardneſſe of heart, if they ſee and know their ſins as they cannot but ſee and know them, who hauehave beene often conuinced of them, as their drunkenneſſe, ſwearing, malitious dealing, couetouſneſſe, vſury, ſeeking to Wizards, Sabbath breaking, and the like; if men ſee theſe ſinnes, and their owne conſciences tell them, they deſerue the eternall wrath of God for them, let them then conſider thus much and remember it that they are bound ouer 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 Goſpell, and
By the bond of their owne conſcience to death and damnation,
And that this may bee thought on with profite. Let vsus conſider what a trouble the remembrance of ſinne hath beene to the godly at ſome times.The remembrance of ſin hath been very troubleſome to the godly at ſome times. Iob ſaid, God writ bitter things againſt him; and made him to poſſeſſe the iniquities of his youth, Pſal 38 3. Dauid ſaid hee had no reſt in his bones becauſe of his ſinne, and verſe 8. that he roared for the very griefe of his heart; if the memory of ſinne be ſuch a trouble to the godly, oh what a racke will it bee one day to him that hath it in full force againſt him, hee that beſides the bond of the law, the bond of the Goſpell, hath the bond of his owne conſcience binding him ouer to death and damnation, ſurely when the Lord ſhall let looſe the corde of his conſcience who is out of Chriſt, though it bee in the middeſt of his iolity, he ſhall find it will bee as the hand-writing that Belſhatzar ſaw, Dan. 5.6. it wil change the coppy of his countenance, loſe his ioints and his knees will ſmite one againſt the other, yea he ſhall feele the flames of hell fire flaſhing vponupon his ſoule & conſcience, thinke on this all you that now pleaſe your ſelues in a courſe of ſinne.
Come we to a ſecond vſe, is it ſo that the law is a bond Vſe. 2 binding ouer to the curſe for the breach of it, vnleſſe there be freedome from it by Chriſt, then let the law bee as the Apoſtle cals it. Gal. 3.24. our ſcholemaſter to bring vsus to Chriſt;The Lawe ought to bee our Schoolemaſter to bring vsus to Chriſt. let the whipping and terrors of the law driue vsus from it ſelfe to the throne of grace and mercy, and for encouragement, know we that the end of conuiction by the law is, that the promiſe of mercy may bee giuen to them that beleeue as the Apoſtle hath taught vsus, Gal. 3.22. the law concludes all vnderunder ſinne, that the promiſe by the faith of Ieſus Chriſt ſhould be giuen to them that beleeue, Know then that the terrors of the law threatning the curſe and perdition, muſt be a preparatiue to ſaluation▪ it muſt driue vsus from the law to Chriſt; that hee may be our Sauiour: When therefore the Law doth conuince and accuſe thee of ſinne, arraigne thee at the barre of Gods iudgement, and fill thy ſoule with terrour, appeale from it, and goe to Chriſt, and beleeue in him, and that with ſuch a faith as is ioined with hope, louelove, and new obedience, and the promiſe of pardon and life euerlaſting ſhall certainly be giuen to thee.
The next thing that by order of the words wee are led to conſider, is the word (Ordinances) and therein to ſhew the abrogation of the Law of Ceremonies, but wee ſhall more fitly handle that, Verſ. 17. The next thing, I will handle, ſhall be that, which the words following doe offer to our conſideration (That was againſt vsus, or which was contrary to vsus) I take thoſe words together, becauſe the latter are but an expreſſing of the former in other termes, and all one in effect, the meaning I ſhewed to bee this, ſo farre foorth as the Law did conuince of ſinne, and as a bond binds ouer to the puniſhment of ſinne. Hence then it is cleare.
Doct. 3 That Chriſt hath remoued and taken away the morall Law of God, from the choſen of God,Chriſt hath taken away the rigour and curſſe of the morall Law from Gods choſen. and freed them frō it, not in regard of obedience, or as a rule of obedience and the duties of louelove both to God and men, but in regard of the rigour and curſe of it, as it is a rule of good life. it is perpetuall, it continues for euer, and admits no abrogation. Our Sauiour Chriſt ſaith, Matth. 5.17. He came not to deſtroy the Law, but to fulfill it. And the Apoſtle, Rom. 3.31. Doe we make the Law of none effect through faith? God forbid: yea, wee eſtabliſh the Law; the Law then as it is a rule of good duties, both to God and men, is vnchangeable, not abrogated by Chriſt, but in the rigour of it, requiring of vsus in this life exact and perfect obedience, and that perſonall, that a man in his owne perſon fulfill it, and for matter and manner doe perfectly all things contained in it, and in the threatning, inexorable ſeuerity and curſe of it, as it doth either conuince of ſinne for the leaſt breach of it, or as it binderh to the curſe, for the tranſgreſſion of it; ſo it is againſt vsus, and contrary to vsus, and ſo it is taken away and remoued by Chriſt. The Apoſtle ſaith, Rom 6.14. Yee are vnderunder the Law, as many as belong to Chriſt are not vnderunder the Law, (that is) vnderunder the rigour 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 plaine, that Chriſt hath redeemed vsus from the curſe of the Lawe, when he was made a curſe for vsus, (for it is written) Curſed is eueryevery one that hangeth on tree, and Gal. 4.4.5. That hee became ſubiect to the Law that hee might redeeme them which were veder the Law, that is, them that were vnderunder the yoake and bondage of the Law, and eſpecially vnderunder the curſe of it, that hee might redeeme them from vnderunder the bondage and curſe of the Lawe: it is then a cleare point.
That Chriſt hath freed Gods choſen from the rigour and curſe of the morall Law of God.
Come we to the vſe of it: and firſt, this doctrine may Vſe. 1 diſcouer vntounto vsus the vaine ſhift, and pernicious illuſion of many in the world, who to iuſtifie and maintaine their looſeneſſe of life,Diſcouery of the vaine ſhift vſed by many to maintaine their looſenes of life. and careleſſe contempt of the will of God, and to exempt themſelues from all holy obedience, ſticke not to charge the Lawes and Commandements of God with too much rigour, and too much ſtrictneſſe; yea they dare ſay, in plaine termes, the Preachers of the word in vrging good duties vponupon them, lay too much vppon them, and doe too much reſtraine them of their pleaſures and profits, of liberty in ſpeaches, and freedome in apparell, and ſuch like; to giuegive inſtance in ſome particulars, will not the drunkard and ſenſuall 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 needes follow the faſhion, they muſt bee like others, or elſe bee counted no body in the world: and what is the plea of couetous perſons that will be rich, howſoeuer they get it, forſooth, we muſt vſe what meanes we can for our ſtate, & make the moſt of our own: and what ſay ſwearers, & blaſphemers, Oh we cannot alwaies auoid an oath, it is but a ſmal matter now and then to rap out an oath, & to ſweare a little: and generally what ſay al looſe liuers, & prophane perſons, but this; the Preachers would hauehave vsus become ſaints on earth, but it will not be, our nature cannot like of ſuch ſtrictneſſe. 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 intollerable, and wee cannot endure it: yea, what is this but a plaine euidence that they belong not to Chriſt, for there is no rigour in the Law to them that are in Chriſt. If then we hold the law too rigorous and ſtrict, wee make an argument againſt our ſelues, wee conclude, our ſelues not to belong to Chriſt, and of our owne mouthes will the Lord one day iudge vsus; thinke on it all you whoſoeuer you be that are euer carping and cauelling and excepting againſt ſome thing in each Commandement of GOD as too hard, too ſtrict, and too rigorous.
And now to ſpeake ſomething on the other ſide, for the comfort and encouragement of ſuch as are in Chriſt, and endeauour to obey the will of God in all things, without any reaſoning and without diſputing againſt it.
Vſe. 2 Let them know for their comfort, that though they performe not good duties perfectly, yet their practiſe of them faithfully is pleaſing to God,Comfort to ſuch as are in Chriſt, their faithfull practiſe of good duties though it bee vnperfect, yet it is pleaſing to God. though they caſt not off all euill fully, as they deſire; yet true reſiſtance of it with hatred, is accepted of the Lord, though they hauehave ſo many infirmities as doe make them often to ſinne, 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 rigour of the law and their imperfect obedience to the Law is dead in the bloud of Chriſt, and ſo made, not (as the Papiſts teach) meritorious, but pleaſing to God, their failings beſides their purpoſe ſhall neuer 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 worke of God in them, hee works that affection in them, and know it for a certaine truth, God will approue thee for his own worke found in thee, and not reiect thee for thine, hee hath wrought in thee a will to obey him, hee will not caſt thee off becauſe of thy weakneſſe, but will accept thy will to obey, for obedience it ſelfe, and will ſpare thee in regard of thy weakeneſſe, as a man ſpareth his own childe, they are the Lords owne words vttered by the mouth of his Prophet, Mal. 3.17. a man ſeeing the willingneſſe of his childe to doe that hee bids him though not able to do it, is content to accept it as the deed it ſelfe: ſo doth God deale with his children, which may be an excellent comfort and encouragement to all that are in Chriſt, to goe on in walking humbly before the Lord and endeauoring to keepe faith and a good conſcience.
Againe, is it ſo that Chriſt hath freed Gods choſen Vſe. 3 from the curſe of the Law, then let as many as truely beleeue in Chriſt, learne not to feare any euill ouermuch,Such as truely beleeue in Chriſt, muſt learne not to feare any euill ouermuch. as reuiling, curſings of ill tongs witchcraft, plague, peſtilence famine, ſword, or death it ſelfe, for why, the curſe which makes all theſe and other like things hurtfull is remoued from them, that are in Chriſt. Therefore let not them feare theſe things before they come, nor bee diſcouraged when they fall vponupon them. We read Heb. 11.36.37.38. That ſuch as were renouned for their faith in Chriſt and through faith obtained a good report, were tried by mockings and ſcourgings; yea, moreouer by bonds and impriſonment, they were ſtoned, they were heawen aſunder, and had their bones broken, &c. Let vsus then bee ſtrengthned by this cloud of witneſſes, as the holy Ghoſt calles it. Heb. 12.
Firſt, Againſt feare of any euill that may befall vsus although it be ſo, that wee bee taken away through want of food in time of dearth, or by plague or peſtilence, or by any other meanes; yet remember this, if we be in Chriſt, the venome and ſting of theſe things is remooued from vsus and they fall not vponupon vsus, as a curſe, indeed if wee bee out of Chriſt, theſe things are but praeludia, forerunners of further woe and miſery, ſuch as liue in their ſinnes, and are out of Chriſt their condition is fearefull:Note. let them know to their terror, that, as they that are in Chriſt hauehave no law written againſt them, the handwriting that was againſt them is blotted out and cancelled, ſo they that bee out of Chriſt, hauehave the Law in full force and ſtrength againſt them, they are ſubiect to the rigour of the Law; yea which is more; they hauehave no Goſpell written for them, for the comforts and ſweete promiſes of the Goſpell belong to none, but to them that are in Chriſt; the Goſpell in it ſelfe which is the ſweet couenant of grace, to them that are out of Chriſt, is a word of bitterneſſe, a word of terror, and further increaſe of iudgement, becauſe they beleeue it not, and the ſeales of that couenant, the Sacraments receiued by them, become ſeales of their iudgement and damnation, 1 Cor. 11.29. In beeing pertakers of them, they eate and drinke iudgement and the curſe of God to themſelues, and there is but a ſtep betweene them and hel, & there is no other difference between them and thoſe that now lie frying in Hel fire; but this, that they are paſt recouery, and theſe, in the great patience and long ſuffering of God, are ſuffered yet for a time, (how long or how ſhort none knowes but the Lord) to ſee if they will accept of life and ſaluation offered them, which is a thing to be thought on with trembling; yea, ſuch a thing as may moue the moſt wicked and prophane perſon, man or woman in the world if the Deuill hauehave not taken full poſſeſſſion of their ſoules, to bethinke themſelues of ſpeedy reformation.
Come we to the degrees by which the Apoſtle ſetteth downe the cancelling of the hand writing that was againſt vsus.
1 He ſaith, Chriſt hath put it out.
2 He addes further, he hath euen taken it out of the way.
And not content with that hee goeth a ſteppe higher,
3 And ſaith, he faſtned it vponupon the Croſſe.
Wee are in generall to marke the amplification of this point, the Apoſtle thought it not ſufficient to ſay, wee hauehave grace and full remiſſion of all our ſinnes, but ſubioines to that.
That the Bill or Bond which did conuince vsus of ſinne, and bind vsus ouer to the puniſhment, is blotted out.
Yea, but might ſome ſay, though it be blotted out, Object. yet ſome controuerſie may ariſe betweene▪ the creditor and the debtor about it.
The Apoſtle preuents this, and ſaith, Anſw. Chriſt hath euen taken away the matter of difference.
Yea, but might ſome ſay, Object. what if it bee but kept hid in ſome place for a time.
This alſo the Apoſtle meets withall, and ſaith, Anſw. we need not doubt any ſuch matter for Chriſt hath faſtned it to the Croſſe, and torne it in peeces with the nailes of his croſſe; hence wee may eaſily gather this generall conclu: ſion.
That the word of God is able to reſolue vsus all difficulties, and to anſwer all occurring doubts, of the fleſh whatſoeuer.
But I will hold to the particular heere intended by the Apoſtle: hence it followeth neceſſarily.
If we truely beleeue in Chriſt wee are to be fully reſolued Doct. 4 of the pardon of all our ſinnes,True beleeuers are to be fully reſolued of the pardon of all their ſinnes. and not to doubt of it, wee muſt bee fully perſwaded of the truth of the whole word of God, but eſpecially of thoſe things be they threatnings or promiſes which the ſpirit of God hath much beaten vponupon, and vrged with much amplyfication.
Hath the holy Ghoſt been carefull to take away all ſcruple and to anſwer all doubts againſt full ſatisfaction for the ſinnes of Gods choſen, and aſſurance of the pardon of them to them that are in Chriſt, Vſe. and ſhall we beleeuing in Chriſt make doubt of it?
Surely it muſt needs be a ſatanicall Spirit that ſhall contradict the Spirit of God, in ſo plaine and plentifull euidence of truth; and indeed it is the ſpirit of Antichriſt that doth gaine ſay it. The Papiſts teach, we can hauehave no aſſurance by faith, that our ſinnes are forgiuen vsus,It is the ſpirit of Antichriſt that teacheth that true beleeuers cannot be aſſured by faith of the pardon of their ſinnes. and one of their cauelling obiections is this.
Wee are to pray for the pardon of our ſinnes eueryevery day, and to ſay, forgiue vsus our treſpaſſes; therefore wee cannot be aſſured of the pardon of them, if we could, then we neede not pray for it.
Object. It is a needleſſe thing (ſay they) to pray for that we are already ſure of, as to pray that God would make Chriſt his ſonne, to be incarnate, or the like.
Anſwer. I anſwer, indeed if we had ſuch aſſurance of the pardon of ſinne, as were void of all doubting, it were needleſſe 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 needleſſe, notwithſtanding our aſſurance, to pray daily for the pardon of our ſinnes, they may ſtand together, and it remaines a truth that wee may hauehave aſſurance by faith of the pardon of our ſinnes; yea, the Lord would hauehave his children ſo ſure of the pardon of their ſins whereof he giues them a diſlike and true abhorring, as he would hauehave it an article of their faith and hath giuen his ſacraments to ſeale vp to them that aſſurance.
One thing more obſerue wee, from theſe degrees by which the Apoſtle ſets downe the cancelling of that hand writing that was againſt vsus, wee are to marke 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 croſſe.
As indeed ſignifying one and the ſame thing in ſubſtance (namely) this That Chriſt hath remoued from the choſen of God the rigour and curſe of the Law: ſo as now it hath no power ouer them and ſhall neuer hurt them.
And this is amplified by the Apoſtle in regard of our weakeneſſe with this variety of phraſe, that Chriſt hath blotted out the hand writing, taken it away, faſtned it to the croſſe, aſcending thus by degrees, but meaning one and the ſame thing, this is to be obſerued to this purpoſe, it may teach vsus:
That the phraſes and formes of ſpeach vſed in Scripture Doct. 5 of blotting out ſinnes, taking them away like a cloud or miſt drawing them in the bottome of the ſea, not imputing them, hiding and couering them, and the like, all of them come to this meaning, that ſinne is quite taken away, and ſhall neuer hurt them that hauehave it blotted out, couered, or not imputed vntounto them.The phraſes and formes of ſpeech vſed in Scripture, of blotting out ſinnes, of taking them away like a cloud, and the like, ſignifie thus much, that ſinne is quite taken away and ſhall neuer hurt them that bee in Chriſt.
It is all one with this, that their ſinnes are faſtned and nailed to the Croſſe, for wee ſee the Apoſtle ioines theſe together, blotting out, taking away, and faſtning to the Croſſe, as all comming to one purpoſe; wickedly, and therefore moſt iniuriouſly deale the Papiſts with vsus, in charging vsus to make a iuſtified man, but as a whited tombe faire without and foule within, and why ſo? Forſooth, becauſe wee teach according to the phraſe of the Scripture, Vſe that a man iuſtified hath his ſinnes couered and not imputed vntounto him,Remouall of a wicked ſlander which the Papiſts caſt vponupon vsus. but the merit of Chriſt his death imputed for the pardon of them. This, ſaith the Papiſt is to make a iuſtified man like to a ſepulchre whited without with an imputed iuſtice, but within full of iniquity and diſorder; a meere ſhift and cauelling ſlander, for to hauehave ſome hid and couered (as we ſee) according to the phraſe of Scripture, is not (as they groſſely imagine) to hauehave it cloaked, or as it were varniſhed ouer with a faire colour, it ſtill remaining vnderunder that colour, no, no, it is to hauehave it quite remoued, and taken away in the puniſhment of it; for indeed nothing can be hid from Gods ſight: when therefore ſinne is ſaid to be hid or couered in reſpect of God, the meaning muſt needes be, it is quite taken away, it is as if it had neuer beene, and let not the Papiſts by any cauill they can deuiſe, driue vsus from this truth and from the comfort of it which is this.
If the Lord impute not ſinne, we are to know,Note. he will neuer puniſh it, if he remember it not, certainely he will neuer reuenge it: if he couer our ſins, without queſtion he will neuer call them to iudgement, they are taken out of the way and faſtned to the Croſſe, and ſhall neuer bee laid to our charge.
Come wee now to the very laſt words of this Verſe, wherein (as I ſaid) is implied the meanes by which Chriſt cancelled the handwriting that was againſt vsus (namely) his Croſſe, Interpretation.by the Croſſe we are to vnderſtand Chriſt his ſuffering death vponupon the Croſſe; that Chriſt by dying on the Croſſe, did by that his death, blot out, take away and cancell the handwriting that was againſt vsus, the very ſame nailes that were driuen into his hands and his feete, were by him driuen thorow that hand-writing: the meaning is in a word, that the very death, that Chriſt died on the Croſſe, was an vtter aboliſhing and taking away of the hand-writing that was againſt the choſen of God.
We are heere firſt to marke, that the Apoſtle doth aſcribe the remouall, and the taking away of the hand-writing that was againſt vsus, not to the life of Chriſt, but to his death; not to his actiue obedience, but to his paſſiue, to his ſuffering death on the Croſſe. Hence we may conclude and eaſily gather.
Doct. 6 That Chriſt his actiue obedience, the obedience of his life, did not purchaſe and procure the taking away of the ſinnes of Gods choſen, and of the curſe due to them for their ſinnes; but his paſſiue obedience,Chriſt his actiue obediēce did not purchaſe the taking away of the guilt and puniſhment due to Gods choſen for their ſinnes, but his paſſiue obedience. his death and ſuffering; though Chriſt his actiue obedience was moſt exact and perfect, and he in his life fulfilled the whole Law of God perfectly, yet was not that perfect, legall and meritorious obedience of his, ſufficient to procure remiſſion of ſinnes, freedome from the curſe of the Law; hee muſt ouer and beſides that, ſuffer death, euen the curſed death of the Croſſe, and beare in his body and ſoule the extremity of Gods wrath, before he could ſatisfie Gods iuſtice for the ſinnes 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 vponupon him, and with his ſtripes we are healed. And the Apoſtle, 1. Pet. 2.24. ſaith, He bare our ſinnes in his body on the tree.
I may ſafely ſay it and deliuer it as a certaine truth, Vſe. wee ſhall not finde in any place of the Scripture that remiſſion of ſinnes and remoual of the curſe is aſcribed to the actiue obedience of Chriſt, but is euer attributed to his death and to his paſſion. See then the intollerable pride of the papiſts, who dare challenge remiſſion of ſinnes, for ſome thing done by themſelues;Diſcouerie of the monſtrous pride of the Papiſts challenging remiſſion of ſins for ſomething done by themſelues. yea, for ſome things done by themſelues, which they hauehave no warrant in the word of God, but meerely deuiſed by themſelues, as their pilgrimages, wilfull pouerty, vow of ſingle life, and the like, they dare challenge pardon of ſinnes for theſe things, and ſtand vponupon it, that they purchaſe and procure remiſſion of ſinnes by them. Oh the height of pride in theſe men, Ieſus Chriſt the righteous did not purchaſe remiſſion of ſinnes by his perfect fufilling of the Law in his life, and yet the proud Papiſt ſhall challenge it for his will worſhip, and deuiſed obedience, which indeed is moſt hatefull, and a moſt abominable pride and preſumption.
The next thing that is offered to our conſideration, from this word (Croſſe) is, that which the Apoſtle thereby entends (namely) this.
That Chriſt his death, his ſuffering and ſhedding Doct. 7 of his bloud on the croſſe, is the onelyonly meanes and meritorious cauſe of remouing the rigor and curſe of the Law from Gods choſen,OnelyOnly by the death of Chriſt vponupon the croſſe was the rigour & curſſe of the Law remoued from Gods choſen. onelyonly by the death of Chriſt on the croſſe is the handwriting blotted out and quite remoued, and taken away from the choſen of God, for why?
Chriſt on the Croſſe ſtood in ſteed of Gods choſen, he was their ſurety. Heb. 7.22. And when he ſtood on the Croſſe then onelyonly he vnderunder-went the curſe for them; the Apoſtle ſhewes it moſt plainely, Gal. 3.13. he ſaith Chriſt redeemed them from the curſe, but when? Euen then, ſaith the Apoſtle, when he was made a curſe for them, and when was that? Surely then, when he hung on the croſſe for ſo it followeth in the proofe of the Apoſtle, in the words following; for it is written, Curſed is eueryevery one that hangeth on tree. He redeemed them from the curſe, euen then, when he was made a curſe for them, and that was when he hung on the Croſſe, which is a moſt plaine and pregnant proofe of this point, that onelyonly by the death of Chriſt on the Croſſe, the rigour and curſe of the Law was remoued from Gods choſen.
Object. How then was it remoued from them that liued before the death of Chriſt?
I anſwer, Anſw. euen by the death of Chriſt to come, his death was as effectuall to take away the curſe from al Gods choſen before the death of Chriſt, as it was when he hung on Vſe. 1 the Croſſe, for hee was the Lambe ſlaine from the beginning of the world.We muſt goe to the croſſe of Ieſus Chriſt if we will find deliuerance from the curſe and from the venome and ſting of any trouble or calamity. Reuel. 13.8.
Firſt then, hence we learne, whither wee are to goe to bee freed from the curſe, whither to goe to finde deliuerance from the venome & ſting of any trouble or calamitie that ſhall befal vsus (namely) to the Croſſe of Ieſus Chriſt, when thou art ſicke or caſt, into any trouble whatſoeuer, if thou deſire to hauehave the bitternes and curſe of that trouble remooued, then ſeeke thou to the Croſſe of Ieſus Chriſt.
Objection. How is that to be done may ſome ſay?
I anſwer, Anſw. the firſt thing thou doeſt in time of thy diſtreſſe, let it be this, euen an earneſt ſuite put vp to God for the pardon of thy ſinnes, in the bloud of Ieſus Chriſt; ſeeke to the Croſſe of Chriſt for remiſſion of thy ſinnes, and eſpecially for that ſinne thou thinkeſt is the cauſe of thy trouble; and neuer reſt ſeeking and ſuing to the Lord till it pleaſe him to giuegive thee ſome aſſurance of the pardon of thy ſinnes, and then thou ſhalt bee ſure, though thy trouble bee ſtill continued on thee, yet the venome and bitterneſſe of that trouble is remooued from thee, and it ſhall not hurt thee, and without this thou ſhalt finde no comfort in the time of thy trouble, and though thou beeſt deliuered from it, yet will it bee but in iudgement, not in mercy, as it was with Pharaoh, ſo ſhall it bee with thee: one trouble ſhall follow in the necke of an other, till thou be deſtroied. Learne then in time of thy diſtreſſe to goe to the Croſſe of Ieſus Chriſt for eaſe and comfort, and then thou ſhalt be ſure, whether it be continuance of that diſtreſſe, or deliuerance from it, it will be in mercy and not in iudgement.
Againe, is it ſo that onelyonly by the death of Chriſt on the Vſe. 2 Croſſe, the rigour and curſe of the Law is remooued and taken away; then let vsus know, that if wee looke for freedome from the curſe of the Law, it muſt be by faith in the death of Chriſt,If wee looke for freedome from the curſe of the law, it muſt bee by faith in the death of Chriſt. euen by faith in Chriſt crucified onelyonly; by the death of Chriſt on the Croſſe is the curſe of the Lawe remoued; ſo farre forth then as we hauehave part in his death by faith, ſo far we are freed from the curſe of the Law, & that wee deceiue not our ſelues in this point; (for heerein eueryevery one will flatter and ſooth vp himſelfe, and thinke 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 deceiue not our ſelues,Speciall directions in this point. know it for a truth, wee can neuer hauehave faith in the bloud of Chriſt vnleſſe we be further enlightned then nature can afford, & be made to ſee the ſinnes of our hearts and liues; yea, to ſee our particular ſinnes: the vileſt wretch that liues can in generall ſay, he is a ſinner, but our ſight of ſinne muſt bee ſpeciall; we muſt ſee our particular ſinnes, and wee muſt ſee them together with the curſe and iudgements of God, attending vponupon them; that we may be humbled for them, and finde our ſelues ſtand in need of the blood of Chriſt, for the pardon of them: many mens conſciences can tell them of their particular ſinnes, 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 vntounto them, they bleſſe themſelues in their hearts, and ſay, wee ſhall hauehave peace, although wee walke according to ſtubborneſſe of our owne hearts, thus adding drunkenneſſe to thirſt, as it is, Deut. 29.19. Men naturally ſay in their hearts the curſes of the Law are fooliſhnes, and deride the iudgements threatned againſt them for their ſinnes, with the wicked which ſay, Iſay 5.19. Let him make ſpeed, let him haſten his worke that we may ſee it, and let the councell of the of the holy one of Iſrael draw neere and come, that we may know it.
Labour then to ſee thy particular ſins, and to ſee them together with the curſe due vnro them, that ſo thou maiſt be humbled and find thy ſelfe ſtand in need of the blood of Chriſt, this is the way to prepare thy heart for the worke of faith; and if thy heart be thus prepared and humbled, no doubt the Lord will worke 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 comming to the Sacrament ſhalt to thy comfort find thy faith in the bloud of Chriſt ſtrengthened and confirmed; and the Sacrament ſhall be to thee a ſeale of that righteouſneſſe that is by faith in Chriſt Ieſus.