Exposition of Colossians, Sermons · Chapter 2 · Verse 15
VER. 15. And hath ſpoiled the principalities and powers, and hath made a ſhew of them openly; and hath triumphed ouer them in the ſame croſſe.
In this Verſe is a further amplification of the effect of Chriſt his death on the Croſſe ſpoken of in the Verſe before, and that by a compariſon of the greater to the leſſe on this manner.
Chriſt by his death on the Croſſe hath not onelyonly cancelled the hand-writing that was againſt vsus and taken that out of the way and faſtned it vponupon his croſſe, but by the ſame death hath vanquiſhed the Deuill, and the powers of Hell, and triumphed ouer them.
Wherein is alſo a preuention of a ſecret obiection touching the ignominy of the Croſſe; for ſome might happily thinke in that Chriſt was brought to that ignominious and curſed death of the Croſſe, that the Deuils had a great hand ouer him; this the Apoſtle preuents ſetting againſt it Chriſt his victory and triumph on the Croſſe, that thereby he foiled them, and gaue them their vtter ouerthrow, and had a full, abſolute, and glorious victory, and conqueſt ouer them; that is the dependance of this Verſe on the former and the ſumme of it.
Now this victory and triumph is in this verſe ſet out by things Chriſt did on the Croſſe: as
Firſt, that he ſpoiled his and our enemies, the Deuils, which are heere by way of amplification, of Chriſt his might and power in preuailing ouer them, ſaid to be Principalities and powers.
Secondly, that he made an open ſhew of them, and
Thirdly, that he triumphed ouer them, and all theſe things are ſpoken by way of ſimilitude or alluſion to the manner of the heathen triumphes.
That as in heathen triumphes among the Romanes, and others, the chiefe generals and leaders being ouercome and taken captiues and priſoners, had their armour taken from them, their hands bound behinde them, and made to their publike ſhame to follow, or to goe before the conquerour, mounted on his moſt glorious and triumphing Chariot.
Euen thus Chriſt tooke all the Deuils in hell priſoners, diſarmed them and led them in trumph like ſlaues with their hands as it were bound behinde them, mounted on the Croſſe, as on a roiall Chariot triumphing ouer them.
That is the generall meaning of the Apoſtle in the words of this Verſe.
Come we to the handling of them more particularly in the ſame order they are laid downe by the Apoſtle.Interpretation.
As firſt, that Chriſt ſpoiled the Principalities and powers; the word tranſlated ſpoiled, doth properly ſignifie ſtripped or made naked, and being heere applyed to enemies ouercome by Chriſt, it ſignifieth, that hee diſarmed them, puld off their armour, tooke from them all their weapons, and left them naked and ſpoiled of all power to hurt.
(The Principalities and powers.) To paſſe by all curious ſpeculations touching theſe words, wee are to vnderſtand by them the Deuill and his Angels, who are ſaid to be Principalities and powers, becauſe of their power which they exerciſe ouer the wicked: in which reſpect they are ſaid to bee, Epheſ. 6.12. Worldly gouernours, the princes of the darkeneſſe of this world, ſpirituall wickedneſſe in high places blinding the mindes, and hardening the hearts of the wicked. Thus then conceiue we theſe words as if the Apoſtle had ſaid.
And hath diſarmed the Deuill and his Angels who are mighty and powerfull in the children of diſobedience, and taken from them their weapons, and left them as it were naked, and voide of all meanes to doe hurt.
Firſt obſerue wee heere in generall the Apoſtles amplification of the effect of Chriſt his death on the croſſe, hee ſaith that Chriſt, by his death hath not onelyonly cancelled the hand-writing that was againſt vsus, but (which is more) hath vanquiſhed the Diuell and his Angels, thus the Apoſtle goes on from the leſſer to the greater, and from the greater concludes the leſſer.
That Chriſt hauing ſpoiled the principalities and powers, hath certainely cancelled the hand-writing of ordinances, &c.
Hence we may gather thus much; That is a good argument Doct. 1 and ſound kinde of reaſoning to reaſon from the victory ouer ſinne and Satan to the remoouall and taking away of the curſe.Such as finde the power of Satan vanquiſhed in themſelues may thence certainely conclude that the curſe of the law is remooued from thē and that their ſinnes are pardoned. If any man finde the power of Satan vanquiſhed in himſelfe, hee may thence certainely conclude the remoouall of the curſe from him and the pardon of his ſinnes.
It is the Apoſtles manner of reaſoning in this place, and as Dauid ſayd Pſal. 41.11. by this I know that thou fauoureſt me, becauſe mine enemy doth not triumph ouer me. So without queſtion may a man that findes that the Diuell the enemy of his ſoule doth not tyrannize ouer him nor exerciſe his power in him carrying his heart after ſinne, but his power is weakened, and his dominion ouercome in him that man may ſafely ſay.
By this I know my ſinnes are forgiuen and I am in Gods fauour.
When therefore thou findeſt that Satans dominion is Vſe. impaired in thee,Comfort to ſuch as finde Satans power weakened in themſelues. and that he cannot preuaile with thee to make thee fall into preſumptuous ſinnes, but thou haſt ſtrength of faith to repell and quench his firy darts (that is) ſudden, ſtrong and dangerous temptations make thy aduantage of it, and ſay to the comfort of thine owne ſoule.
Certainely I am free from the curſe of the law and my ſinnes are forgiuen.
Come we to a more ſpecial conſideration of the words, and firſt conſider we the word (ſpoyled) the Apoſtle ſayth, Chriſt hath ſpoyled the principalities and powers, that is, as we hauehave heard before, hath ſtripped or diſarmed them, Doct. 2 and left them naked and ſpoiled of all power to do harme:The Diuell & his Angels are ſtripped of all their power againſt Gods choſen by the death of Chriſt. by this manner of ſpeaking wee are giuen to vnderſtand thus much.
That Chriſt by his death hath taken from the Deuill & his Angels, their power they had againſt Gods choſen, by his death hee hath ſtripped them, and left them as it were naked creatures, not able to do the leaſt hurt to Gods choſen, ſo much is tendred to vsus vnderunder the word (ſpoiled) and we are to conſider it; and that we miſtake it not, but may rightly conceiue this doctrine, we muſt conſider what power the Diuell had againſt Gods choſen before the death of Chriſt,What power the Diuell had againſt Gods choſen before the death of Chriſt. and how that power is taken away by Chriſt his death; for the vnderſtanding of this know we, that all deſcending of Adam and Eue by naturall generation are guilty of their firſt ſinne and borne vncleane ſinners, and the iuſtice of God is ſuch, that where there is guiltineſſe of ſinne there is damnation due, all then being guilty of ſinne deſeruing damnation, the Diuell hee ſtands before God day and night, requiring euen by the iuſtice of God that all ſhould be damned in hell for euer; Heerein then ſtands the power of the Diuell againſt Gods choſen, he had power to accuſe them in regard of their guiltineſſe of ſinne, and had power vnderunder a certaine right of Gods iuſtice (for the Lord cannot deny iuſtice and right becauſe hee cannot deny himſelfe) to require their damnation, this power the Diuell had againſt Gods choſen before the death of Chriſt. Now this power is taken away by Chriſt his death, on this manner.
How the Diuels power againſt Gods choſen is taken away.The Lord Ieſus tooke all the ſinnes and guiltineſſe of Gods choſen vponupon him, and did beare them in his body on the tree, he ſuffered all the wrath and torments due for the ſame, and ſo with his owne precious bloud waſhed them and made them cleane from all guilt, and they being waſhed and made cleane from guiltineſſe and ſinne, all the Diuels power to accuſe and require ſentence of condemnation againſt them is taken away.
Thus we are eſpecially to vnderſtand this doctrine.
That Chriſt by his death hath taken from the Diuell and his Angels their power to hurt Gods choſen.
And this is chiefely intended by the Apoſtle in this, when he ſaith, Chriſt hath ſpoiled the Diuell and his Angels, but withall wee are further to vnderſtand that Chriſt by his death hath taken away the Diuels power to hurt Gods choſen either by temptation or perſecution▪ howſoeuer he is ſtill ſuffered to tempt them, and to perſecute them with cruell torments,Note. becauſe the Lord in his infinite wiſdome will not hauehave Chriſt his power in this reſpect to ſhew it ſelfe foorth at once but by degrees, and in ſome meaſure for the time, and then perfectly to take effect when all the dead ſhall be raiſed, and Chriſt hauehave all his enemies made his footeſtoole, 1. Cor. 15.25. albeit I ſay the Diuell be ſtill ſuffred to tempt and perſecute Gods choſen, yet his power to hurt them in regard of their ſaluation, their right & title to eternall life & bleſſed eſtate in heauen is taken away, he cannot by any temptation or perſecution pluck out of Chriſt his hands, ſo much as one ſoule of Gods choſen.
Thus then conceiue we this doctrine.
That Chriſt by his death hath taken from the Diuell and his Angels their power to accuſe and require the ſentence of condemnation againſt Gods choſen; yea, their power to hurt any of Gods choſen either by temptation or perſecution in regard of right and title, and certaine hope of life and ſaluation is taken away.
That is the doctrine, and to manifeſt this to bee a trueth conſider we theſe places of Scripture; Gen. 3, 15. wee hauehave it in the promiſe and promulgation of the Goſpell by God himſelfe, that the ſeed of the woman (that is) Chriſt ſhould giuegive him a deadly blow, breake his power and ſtrength, ſo as he ſhould neuer bee able to recouer it, and that hee ſhould onelyonly bruiſe the heele of Chriſt (that is) only touch and try ſome weake members of Chriſt by many temptations but not be able to hurt them Heb. 2.14. we are taught that this promiſe was accompliſhed by the death of Chriſt, and that Chriſt through death deſtroied him that had the power of death (that is) the Diuell, and deliuered them which for feare of death were all their life time ſubiect to bondage, Reuel. 12.10.11. after the battell betweene Michael and the great Dragon (that is) betweene Chriſt and the Diuell, Chriſt ouercomming Iohn ſayth, I heard a loud voice▪ ſaying, now is ſaluation in Heauen, & ſtrength and the Kingdome of our God, & the power of his Chriſt, for the accuſer of our brethren is caſt downe, which accuſed them before our God day and night. But they ouercame him by the bloud of the Lambe, and by the word of their teſtimony, Ioh. 12.31. our Sauiour ſaith now ſhall the Prince of this world be caſt out and preſently hee ſubioynes, and I, if I were lift vp from the earth, will draw all men vntounto me, ſignifying that by his lifting vp on the croſſe the Prince of this world (that is the Diuell ſhould bee caſt out, theſe are plaine euidences and proofes of this poynt.
That Chriſt by his death hath ſpoiled the Diuell and his Angels, and taken from them their power againſt Gods choſen to hurt them.
Vſe. 1 Firſt, this ſerues notably for the comfort of them that truely beleeue in Chriſt,Comfort to the true members of Chriſt when they hauehave to deale with the Diuell they muſt remember they hauehave to deale with an enemy already ouercome, and let none but ſuch take hold of it, let not ſuch as are of the Diuell, as S. Iohn ſayth 1. Epiſt. 3.8. ſuch as make a trade & common practiſe of ſin think to finde comfort in this doctrine they are not within the compaſſe of it, it belongs onelyonly to the members of Chriſt, and let them know for their comfort▪ that Chriſt by his death hath ſpoyled the Diuell and his Angels of their power, ſo as now the Diuell cannot accuſe them of ſinne, and they hauing to deale with the Diuell (as at one time or other hee will bee tempering with them) they muſt remember they hauehave to deale with a naked creature, with an enemy indeede, but already ouercome they neede no more, but as it were ſet their feete on his necke as Ioſuah commanded his captaines to ſet their feete on the necke of the Kings he had vanquiſhed, Ioſu. 10.24 though the Diuell doe many waies tempt and try thee, thou being a member of Chriſt, yea, though he lay ſiege to thy ſoule and conſcience, to bring thee to deſpaire, and the Lord ſuffer him for a time to carry a ſtrong hand ouer thee for ſome good cauſe knowen to himſelfe, euen to fight againſt thee with the terrours of God, yet know it for a truth, hee ſhall neuer preuaile againſt thee to thy deſtruction, after a while the power of the Lord Ieſus will ſhew it ſelfe, and in the end he ſhall tread downe Satan vnderunder thy feet, as ſaith the Apoſtle, Rom. 16.20. and that ſpeech of the Apoſtle is woorthy obſeruation, hee ſayth not the God of peace the Lord Ieſus ſhall tread Satan vnderunder his feet, but hee ſhall bring him vnderunder our feet, he ſhall ſhortly make all that beleeue in him, to tread vponupon Satan, and to trample him vnderunder their feet, what an excellent comfort is this for all that truely beleeue in Chriſt, let them to their comfort meditate heereupon.
Againe, is it ſo that Chriſt by his death hath ſpoyled Satan, Ʋſe. 2 ſtripped him of all his power, then learne we how wee may bee enabled to ouercome the Diuell, it muſt bee by faith in the bloud of Ieſus Chriſt.The way to ouercome the Diuell is by faith in the bloud of Ieſus Chriſt. Chriſt hath ouercome Satan by his death, and from thence muſt we deriue power to ouercome him, if we would be armed to fight and get victory ouer the Diuell, it muſt be by faith in the death of Chriſt. And hence no doubt it is that men are eaſily foyled and doe ſoone yeeld to the leaſt allurement and temptation of Satan, becauſe they want faith in the blood of Chriſt, we ſhall heare a man ſometimes ſay, Oh, I would leaue my ſwearing, my drunkennes, or put away my raſh anger, or the like, but alas I am ſuch a weake and forgetfull creature I cannot doe it; doeſt thou (whoſoeuer thou art) ſpeake in good earneſt, wouldſt thou indeed leaue thy ſin, and of weake be made ſtrong to ouercome it; learne then how thou mayſt be ſo, from the mouth of the holy Ghoſt, he hath taught thee, Heb. 11.34. that by faith in Chriſt of weake thou mayſt be made ſtrong they are the very words of the holy Ghoſt in that place, and Saint Iohn 1. Epiſt. 5.4. ſayth, this is our faith, by faith in Chriſt we ſhall be able to ouercome the world, yea the Prince of this world the Diuell, and to withſtand his temptations.
Labour then to get faith in the death of Chriſt on the croſſe, and thou ſhalt thence draw downe not onelyonly comfort but ſtrength againſt ſinne and Satan; and know it for a truth, though thou beeſt one of Gods choſen, and Chriſt hath by his death diſarmed the Diuell, yet to thee it is not effectuall, till thou come to hauehave faith in his death, till then the Diuell hath power to tempt thee, and to ouercome thee, therefore neuer reſt till thou finde that thou haſt faith in the bloud of Chriſt, and aſſurance that thy ſinnes are waſhed away in his bloud, and then thou ſhalt be ſure to find ſtrength againſt ſinne, Satan, and all the enemies of thy ſaluation.
The next thing hence offered to be conſidered is from the words (principalities and powers) in that the Apoſtle calles the Diuell and his Angels (principalities and powers) it is plaine they are not as ſome hauehave thought,The errour of the Saduces conuinced. euill affections and wicked thoughts, it was the errour of the Saduces Act. 23.8. they thought the Diuels were nothing but euill affections and wicked thoughts, but they are plainely conuinced of errour, by this and many other places of Scripture, but that by the way: that which wee are from theſe words to conſider is this.
Doct. 3 That notwithſtanding Chriſt by his death hath ſpoyled the deuill and his angels in regard of their power againſt Gods choſen, yet they are ſtill mighty and powerfull ouer the wicked.Though the deuill and his angels bee ſtripped of their power againſt Gods choſen, yet they are ſtill mighty and powerfull ouer the wicked. The deuill is ſtill a mighty prince exerciſing his power and tyrannie ouer the wicked, he holding vp his ſcepter in their hearts; he ſtill hath power to blind their mindes and to harden their hearts, and to lead them into all kind of impietie and ſinne; the Apoſtle ſaith Eph. 2.2. he is the prince that ruleth in the aire, euen the ſpirit that now worketh in the children of diſobedience, euen now ſince the comming of Chriſt in the fleſh; yea the deuill doth exerciſe greater power and tyrannie ouer the wicked ſince the death of Chriſt, than hee did before, Reuel. 12.12. Wee finde in that ſong of victorie after Chriſt had vanquiſhed the deuill, there is a calling vponupon the heauens, and vponupon them that dwell in them, to reioyce for the victorie, and a woe proclaimed to the inhabitants of the earth, and why ſo? the reaſon is giuen, the deuill is come downe vntounto them, hauing great wrath, knowing that hee hath but a ſhort time; The meaning is, though Satan, before Chriſt ouercame him by his death, was among the inhabitants of the earth, euen ſuch as hauehave their portion in this life, yet now being ouercome and ſtripped of his power againſt Gods choſen, he comes downe more heauy and in more tyrannous ſort vponupon them than before, and their woe is as it were doubled by Chriſt his victorie, Satan being now out of all hope to impugne and pull downe the ſaluation of Gods choſen, hee will wreake his ire vponupon the inhabitants of the earth, hee will exerciſe his power ouer them to the full, and lead them deeper into all horrible ſinne and condemnation, and make them runne greedily vponupon their owne deſtruction.
Wee are not therefore to maruell at it, that the deuill Vſe 1 rageth more in theſe daies,It is no matter of wonder, that the deuill rageth more in theſe daies then in former times. and makes men now breake out into greater outrage of ſinne than in former ages; he is now come downe among the inhabitants of the earth, in this latter age of the world, in more tyrannous manner, and the elder the world waxeth, the more the deuill rageth, and the more he rageth the more his ſtrength encreaſed, for anger being the whetſtone of ſtrength ſharpens it,Note therefore maruell not at it, that wicked men are now more ſhameleſſe in ſinne then in former times, rather let vsus maruell at this, that the ſunne that hath beene witneſſe of ſo many fowle ſinnes (for men now ſhame not to ſinne in the open ſunne-light they declare their ſinnes as Sodome, they hide them not Iſa. 3.9.) that the ſunne I ſay falles not downe from heauen, and that the earth opens not her mouth to ſwallow vsus vp, and that the Lord Ieſus comes not downe in flaming fire to burne both heauen and earth and to giuegive the wicked their portion in the lake that burneth fire and brimſtone, wee may now iuſtly eueryevery day looke for his comming to make an end of theſe wretched and ſinnefull dayes.
Vſe. 2 Againe, is it ſo, that the Diuell notwithſtanding the death of Chriſt doth ſtil,Such as now finde themſelues vnderunder the power of the Diuell, are in a moſt fearfull eſtate. exerciſe his power ouer the wicked, and his tyranny greater ouer them ſince the death of Chriſt then before, then let ſuch as finde themſelues now in this time of the Goſpell, vnderunder the power of the Diuell, ſuch as are now blind and ignorant, ſuch as are now ſenceleſſe and ſecure wordlings ſuch as now are giuen ouer to ſenſuality and drunkennes, to pride, to whoredome, or any knowne ſinne, let them conſider in what a fearefull eſtate they are, their caſe is now worſe then the caſe of infidels, & of heathen men before the comming of Chriſt in regard of the deuils power ouer them, now his tyranny doubled vponupon them, & it is now harder to eſcape out of his hands them is was before the death of Chriſt. Men commonly promiſe to themſelues, now in the time of the Goſpel, an eaſie eſcape out of their ſins, and a ready repentance when they will; yea, when they are moſt weake, euen gaſping for breath on their death-bed, but alaſſe, they deceiue themſelues, and therein doth the Deuill ſhew his power ouer them in poſſeſſing their hearts with ſuch deceiuing thoughts, know it for a truth, and conſider it wicked man or woman, whoſoeuer thou art, the Deuill is now more mad againſt thee then if thou hadſt liued before the comming of Chriſt, and therefore will not eaſily let thee ſlip out of his hands; and let it ſtirre thee vp to vſe all meanes poſſible, and with ſpeed to be deliuered out of his power, leſt then going on with hope of eaſie eſcape, the Lord in his iuſt iudgement giuegive thee vp to hardneſſe of heart, and in the ende it be with thee, as it was with wicked Ahab, and hard hearted Pharaoh, that the Lord in his iuſtice offer thee ſome baite or other to pull thee on to thy deſtruction.
Come wee to the next thing that Chriſt did on the Croſſe in theſe words, (And hath made a ſhew of them openly) the word tranſlated, hath made a ſhew of them, (for it is one word in the originall) doth ſignifie thus much.
Hath made them a publike ſpectacle of ſcorne and deriſion,Interpretation. he hath expoſed them to ſhame and much diſgrace (openly) the word ſignifies (boldly) and the meaning is publikely in the ſight of many beholders, (namely) in the ſight of God, his heauenly Angels, and in the ſight of all that look on the death of Chriſt by faith; for indeed when Chriſt hung on the croſſe, he was a ſpectacle of ſhame and contempt in the eies of the world; all that looked on him with carnall eies, mocked him, and had him in deriſion, but in the ſight of God, his Angels, and all true beleeuers, he had glory, and the Deuill and his angels had ſhame; in the eies of God, and of his Angels, and all true beleeuers was Chriſt his victorie on the Croſſe, moſt manifeſt and glorious, though in the ſight of the wicked it was baſe and contemptible, thus then conceiue wee theſe words as if the Apoſtle had ſaid.
And hath made the Diuell and his angels a ſpectacle of ſhame and ſcorne in the eies of God, his Angels, and all that looke on the Croſſe of Chriſt by faith
Now hence it is cleare, that Chriſt by his death on the Doct. 4 Croſſe hath ſhamed the Deuill and Angels;Chriſt by his death on the croſſe ſhamed the Deuill. Chriſt his death on the croſſe was not onelyonly the Deuils ſpoile, ſtripping him of his power, but it was his ſhame and confuſion, for why? When our Sauiour was on the Croſſe the deuils aſſaulted him moſt fiercely, and vſed all the ſtrength they had to vexe and torment him: and therefore in the Pſalm. 22. wherein is figured vnderunder the perſon of Dauid the paſſion of Chriſt, the Deuils are compared to dogges, to buls of Baſan which tore his hands and his feete, to Lions, to Vnicornes, in regard of the…r cruell vſage of him. Now this they did to this end, that they might ouercome our Sauiour, and triumph ouer him; but all in vaine, hee on the Croſſe ſpoiled them, ouercame them, led them captiues and triumphed ouer them, heerein then ſtood the ſhame of the Deuill, by the croſſe, that by it hee was diſapointed of his hope and purpoſe againſt Chriſt, he hoped he ſhould hauehave vtterly deſtroied him, but he was deceiued and diſapointed of his hope, yea put out of all hope euer to preuaile againſt him, and that was his ſhame: for as the Apoſtle ſaith, Rom. 5.5. The hope of the godly makes them not aſhamed, meaning that they cannot bee diſapointed of their hope, and ſo come to ſhame.
Whence we may gather on the contrarie, that where hope, failes eſpecially in great matters vndertaken, ſhame commeth vponupon it, and ſo the deuill beeing diſapointed of his wiſhed and moſt wicked purpoſe in the death of Chriſt, was thereby ſhamed; yea, the death of Chriſt on the Croſſe was his diſapointement, and ſo was it his ſhame.
Is it ſo then, that Chriſt his death was the Deuils ſhame, did Chriſt on the Croſſe defeat the Deuill of his miſcheeuous purpoſe, did he then diſapoint him, when the Deuill thought he had him at moſt aduantage, and in the very houre of darkenes, when he was deliuered into the hands of ſinners? Mar. 14-41.
Vſe. 1 Then let this ſtrengthen vsus in our faith in Chriſt at all times,The Deuill cannot poſſibly ſhame any member of Chriſt. did Chriſt ſhame the Deuill vponupon the croſſe, and will he now, being exalted into heauen, ſuffer him to ſhame any of his members? No, no, it is not poſſible, Chriſt on the croſſe made voide the Deuils hope, that our hope might neuer make vsus aſhamed; be ſtrong then in the Lord Ieſus, whoſoeuer thou art that haſt any meaſure of faith in his bloud, and remember when thou haſt to deale with the Deuill, thou haſt to do with a ſhamed creature, if thou hold out the bloud of Chriſt, and come againſt the Deuil, in the glory of his croſſe, the Deuill will bee aſhamed to looke on thee; yea, daſtardlike he will hide his head, hee will not abide the ſight of thee, and this is a ſweet meditation, let all ſuch as truely beleeue in Chriſt therein exerciſe themſelues.
Againe, in that Chriſt his death was the Deuils ſhame, we learne how we may come to ſhame the Deuill in the Vſe. 2 ſight of God, it muſt bee by faith in Chriſt his death,By faith in Chriſt his death we may come to ſhame the deuill in Gods ſight. by fetching our glory from his Croſſe, it may not be by ſtanding on any worth or excellency in our ſelues: no, no, in this caſe the common ſaying is true, Confeſſe the truth and ſhame the Diuell, we muſt confeſſe, we deſerue nothing by the beſt thing in vsus, but ſhame and confuſion, if the Lord ſhould deale with vsus in his iuſtice: and ſeeke onelyonly to the Croſſe of Chriſt for our glory, and ſay with the Apoſtle Gal. 6.14. God forbid, that I ſhould reioice but in the Croſſe of our Lord Ieſus Chriſt, whereby the world is crucified vntounto me, and I vntounto the world, and then wee ſhall be able to put the Deuill to ſhame.
One thing more we are to obſerue from theſe words, the Apoſtle ſaith, Chriſt by his death made the Deuil aſhamed openly, that is, as we hauehave heard, boldly, publikly, in the ſight of God, of his Angels, and of all that looke on the Croſſe of Chriſt by faith. Note wee then thus much.
That the Deuils ſhame by the Croſſe of Chriſt, is Doct. 5 an open ſhame it appeares,The Deuils ſhame by the Croſſe of Chriſt, is an open ſhame. to God, to his Angels; yea to all that by faith looke on his Croſſe.
No doubt the Apoſtle had his eie vponupon it, when hee ſaid, 1 Cor. 2.2. He eſteemed not to know any thing ſaue Ieſus Chriſt and him crucified; hee thought nothing ſo worthy to be knowne as the glorious death of Chriſt.
If we then ſee not the glory of Chriſt on the Croſſe, Vſe. and the Deuils ſhame, yea if we ſee it not with delight and admiration, as it ſaid of the Angels, 1 Pet. 1.12. They deſire to behold the things of the Goſpell and ſee them with admiration, we hauehave no faith in the death of Chriſt,If wee ſee not Chriſt his glory and the Deuils ſhame in the Croſſe of Chriſt, wee hauehave no faith in the death of Chriſt. yea, let me tell you more, if we ſee not Chriſt his glory and the Deuils ſhame, ſet before vsus in the preaching of the Goſpel and adminiſtration of the Sacraments (for therein is Chriſt crucified ſet before vsus, Gal 3.1.) If wee take no delight in ſeeing by the eie of our ſoules the glorious ſhew that is ſet before vsus in theſe things, but we turne our backes vponupon them, or our hearts, are heauy and dull and not affected with them, and wee hauehave no delight in them, it is more then a probable argument, wee hauehave no faith in the death of Chriſt.
It is a wonder to ſee, how many men and women are carried after vaine ſhewes and ſpectacles, and how they delight in them, how they runne after a may-game, or the like, it is becauſe they are not able to ſee better things. Pray then that thine eies may be opened to ſee that glorious ſhew Chriſt Ieſus made vponupon the Croſſe, and that thou maieſt delight morein that, then in all the glittering ſhewes of the world, otherwiſe thou canſt looke for no comfort in that glorious and triumphant death of Chriſt.
Come we to the third thing Chriſt did on the Croſſe in the laſt words of this verſe. (And hath triumphed ouer them in the ſame Croſſe.) Some reade the words thus (And hath triumphed ouer them in himſelfe.) But I take this reading (hath triumphed ouer them in the ſame Croſſe) to be more agreeable to the context and ſcope of the Apoſtle, though the word Croſſe be not found in the original, yet it is to be vnderſtood and may truely bee ſupplied, as we hauehave it in our Engliſh tranſlation.
For when did Chriſt ſpoile Satan and deſtroy his power, but when he ſuffered death on the Croſſe, as is plaine, Heb. 2.14. and then alſo he triumphed ouer him. Now the Apoſtles meaning in ſaying Chriſt triumphed ouer them is this.
Interpretation.That Chriſt by his death not onelyonly ouercame the deuil and his Angels and ſtripped them of all power to hurt Gods choſen, but in his death he got himſelfe honour and glory ouer the Deuill, and he did as Conquerours vſe to doe in their triumphes, that as they riding in triumphe make knowne their power and vertue ouer their enemies to their greater glory: ſo Chriſt on his croſſe to his great glory did manifeſt and make knowne his power ouer the Deuill; he therein made his glorious power ouer the Deuill and his Angels fully appeare, both to God, to his Angels, and to all that looke on his croſſe by faith, and that was his triumph, hee on the croſſe ſhewed himſelfe more powerfull then the Deuill, and ſtronger then all the powers of hell; yea, therein he manifeſted the power of his Godhead, for though he cried with ſtrong cries and teares and ſweat drops of blood, and cried out that God had forſaken him, yet his Godhead ſuſtained him, and euen then by the power of his Godhead hee vttered words of faith and confidence, and ſaid, My God, my God, in his greateſt agony, he ſhewed himſelfe ſtronger then the Deuill and his Angels, and ouercame them, and ſo had the glory of a full victory and conqueſt ouer them.
Thus then conceiue we theſe words as if the Apoſtle had ſaid.
And in the ſame death on the Croſſe hath manifeſted and made his power ouer the Deuill and his Angels fully to appeare and gotten himſelfe glory ouer them in the ſight of God, his Angels, and all that looke one his Croſſe by faith.
Hence it is moſt cleare, that Chriſt by his death hath Doct. 6 gotten a full and abſolute victory ouer the Deuill and his Angels, for triumph euer followeth victory.Chriſt by his death hath gotten a full and abſolute victory ouer the Deuill and his angels. No man of any wiſdome will triumph and boaſt himſelfe before the victory. When Ben-hadad King of Aram comming to battell againſt the King of Iſrael boaſted himſelfe that the duſt of Samaria ſhould not bee enough for all the people that followed him, for eueryevery man an handfull, 1. King. 20.10.11. The King of Iſrael returned him this anſwer, Let not him that girdeth his harneſſe boaſt himſelfe, as he that putteth it off; giuing him to know, that he boaſted vnreaſonably, before his time, he triumphed, before the victory which was folly in them, for the euent of warre is vncertaine, and triumph euer followes victorie. Chriſt therefore hauing triumphed ouer the Deuill and his Angels in his croſſe, it is moſt certaine, he had therein a full victory and conqueſt ouer the powers of hell, and that makes for our exceeding great comfort.
That Chriſt by his death hath made a ful and perfect ſatisfaction to God for the ſinnes of his choſen, Vſe. Chiſt by his death hath made a full & perfect ſatisfaction, for the ſinnes of Gods choſen.yea Chriſt his obedience ſatisfactory was fullie accompliſhed on the Croſſe.
And ſo are we to vnderſtand that ſpeech of our Sauiour in his giuing vp the Ghoſt, Iohn 14.30. It is finiſhed meaning that his ſatisfactory obedience was then fully ended, and without queſtion hee could not triumphe before he had made a full and perfect ſatisfaction for vsus.
Obiection: Object. it may be ſaid, whereto then ſerues Chriſt his reſurrection, aſcenſion, and ſitting at the right hand of his Father?
I anſwer, Anſw. they ſerue not to ſatisfie for ſinnes, but to apply vntounto as many as truely beleeue his perfect ſatisfaction made on the Croſſe, and to put them in poſſeſſion of the benefits of Chriſt his paſſion, Rom. 4.25. the Apoſtle ſaith Chriſt was deliuered to death for our ſinnes, and is riſen aganie for our iuſtification, (that is) both to teſtifie his perfect obedience, and to apply it to vsus by his Spirit to our iuſtification.
And the Apoſtle, Epheſ. 4.10. ſaith, Chriſt aſcended that hee might fill all things (that is) as may appeare by the context of that place, that hee might fill Gods elect with all gifts of his ſpirit, needfull to their ſaluation and ſo worke faith in them to apprehend the merit of his death to their iuſtification, wee are then to hold it for a certaine truth, that Chriſt his death on the croſſe was a perfect ſatisfaction to God for the ſinnes of his choſen and therein he ended his ſatisfactory obedience, and wee are to renounce all other expiatory ſacrifice whatſoeuer they bee, they doe much derogate from Chriſt his victory and triumph on the croſſe;Popiſh expiatory ſacrifices doe much derogate from Chriſt his triumph on the Croſſe- and ſuch as maintaine them are enemies to the croſſe of Ieſus Chriſt.
The next thing heere offred to our conſideration is this.
That Chriſt his croſſe was as it were his triumphing chariot, whence wee may eaſily ſee that Chriſt got himſelfe Doct. 7 glory ouer his enemies not out of that which is glorious, but out of that which in it ſelfe is ſhamefull and ignominious, he got himſelfe glory out of ignominie,Chriſt got himſelfe glory not out of that which is glorious, but out of his ignominious death on the croſſe. it is the vſuall manner of working with the Lord to bring one contrary out of another, eſpecially when hee hath any excellent thing to worke to his owne glory. In the firſt creation hee made ſomething, yea, all thinges of nothing,Note. he commanded the light to ſhine out of darkeneſſe 2. Cor. 4.6. in the preſeruation of his people, hee cauſed the water to come out of a rocke, Numb. 20.22. In the worke of the conuerſion of a ſinner, ordinarily he workes by the preaching of the word, which is as contrary to nature; as fire to water, for there is no ſeed of faith in nature & preching is foliſhneſſe to the naturall man, and it is moſt cleere from this text, that the Lord Ieſus brought life out of death yea, out of his ignominious and curſed death of the croſſe hee got himſelfe exceeding great glory in the ſight of God his Angels and of all that with the eye of faith behold his croſſe, and this himſelfe foretold, Ioh. 13.31.32. that God ſhould be glorified in him, in his death, that the power of his God-head, ſhould then manifeſtly appeare, as indeede Vſe. 1 it did and was teſtified by many ſignes,Chriſt will be exceedingly glorified whē he ſhall come to iudgement in rendring vengeance to the diuell and to all the wicked. as by darkning of the ſunne, the trembling of the earth, by cleauing a ſunder of rocks by the riſing of ſome dead bodies, by rending aſunder the vaile of the temple which drew from the Centurion a plaine confeſſion, certainly this man was the ſon of God, a thing very worthy our ſerious meditation.
Is it ſo then that Chriſt triumphed & got himſelfe glory ouer the Diuell and his Angels out of his croſſe euen then when hee ſuffered that ſhamefull and ignominious death on the croſſe? Oh then how will he be glorified when hee ſhall come with power and glory to judgement with thouſands of his Angels, how ſhall hee then get himſelfe glory in rendring vengeance to the Diuell, and to all wicked imps the inſtruments and limbs of the Diuell? wicked men happily thinke becauſe Chriſt is a Sauiour therefore he will be a mild and fauourable iudge, and not deale with them in rigour and ſeuerity, but let them know, that when hee ſhall put on his garment dipt in bloud as wee hauehave it, Reuel. 19.3. when hee ſhall ariſe and take hold of Iudgement they ſhall finde him a moſt terrible God of vengeance; if he that is a ſweet and comfortable Sauiour become bitter and terrible,Note. ſurely, his bitterneſſe and terror will be intollerable, and he will be moſt dreadfull to all his enemies, euen to all ſuch as impugne and hinder the courſe of his Goſpell, yea, as the Apoſtle ſaith, 2. Theſſ. 1.8. to all that know not God, and which obey not vntounto the Goſpell of our Lord Ieſus Chriſt; let all ignorant perſons then & all hard hearted ſinners thinke vponupon it, and in feare labour to make this terrible iudge their glorious and comfortable Sauiour.
Vſe. 2 Againe, is it ſo that Chriſt got himſelfe glory euen out of his ignominious death on the croſſe, then let all true members of Ieſus Chriſt, know to their cōfort that he now raigning in Heauen will worke their glory out of their ſufferings be they neuer ſo ſhamefull,Chriſt will work the glory of all his true members out of their ſuffering be they neuer ſo ſhamefull. yea, as the Apoſtle ſaith, Rom. 8.7. through him they ſhall be more then conquerours, they ſhall be triumphers in their ſufferings, he will ſupply to them ſuch ſtrength of faith and patience as their very enemies ſhall ſtand amazed and wonder at them, and ſay, as the chiefe Prieſts and Scribes ſayd, Act, 4.16. what ſhall we doe to theſe men, a ſpeech woorthy obſeruation, they that had power to impriſon the Apoſtles, or to doe with them what they would, ſtand agaſt and at their wits end, and know not what to doe to poore, weake, vnarmed and friendleſſe men, a ſtrange thing, and ſuch a thing as nature, reaſon and the world vnderſtands not. Thus no doubt will the Lord Ieſus ſhew foorth his power in all his members, as hee got himſelfe glory out of his owne curſed death, ſo certainely will he ſhew his power, & be glorified in thy ſufferings if thou belong to him; it is a ſhrewd euidence, men belong not to Chriſt, when vnderunder the croſſe they rage and ſtorme, and foame out their owne ſhame, the folly and corruption of their owne hearts, if thou belong to Chriſt, Chriſt will be glorified in thee, not onelyonly in thy actions, but in thy paſſions, in thy ſufferings, alſo he will manifeſt his power in thy patience, faith and conſtancy vnderunder the croſſe, he will make thee more then a conquerour in thy greateſt afflictions.
Obſerue wee further, that when Chriſt in the eye of the world had ſhame, and ſeemed to be ouercome, then had he glory, he vanquiſhed and triumphed ouer his enemies in his croſſe, hence wee are to take out this point of inſtruction.
That wee are not to iudge of any by the outward Doct. 8 appearance.We are not to iudge of any by the outward appearance.
It is our Sauiours owne rule Ioh. 7.24. iudge not according to the appearance, but iudge righteous iudgement and the reaſon Reaſon. of this is giuen Eccleſ. 9.1. no man knoweth either louelove or hatred of all that is before them (that is to ſay by the conſideration of outward things it cannot be gathered whom God doth louelove or hate, indeed wee may, and ought to deſpiſe a vile perſon, Pſal. 15.4. whether rich or poore, for his vileneſſe, yet may we not iudge him vile Vſe. 2 before the time, (that is to ſay) before the Lord hauehave diſcouered him to be ſo by his fruits, it is the corruption of our nature to iudg both our ſelus & others by the outwatd ſtate in this lifeReproofe of ſuch as iudge both themſelues & others by their outward eſtate in this life. to thinke if a man thriue in the world then God loues him, and if he be croſſed in outward things then God hates him. But we muſt learne to reforme our iudgement in this point and know that outward proſperity or aduerſity are leadē rules to iudg by; it is no good argumēt to ſay God loues vsus becauſe we proſper in the world; or he hates vsus becauſe we are croſſed in outward things; no, no, wee are to looke into the cauſes and qualification of the mind, repentance, or hardneſſe and continuance in ſinne: if wee finde the latter of theſe howſoeuer we proſper: yet let vsus know it is not a bleſſing but a curſe, and it comes indeede from the prouidence of God, but to make his iudgement iuſt when it falles vponupon vsus, by reaſon of our abuſe of his mercy.
Let vsus then ſtriue after this grace, that wee may iudge aright both of our ſelues and others, and eſpecially in time of affliction, it is a ſingular grace of God to iudge rightly of others in time of affliction, Dauid pronounceth a bleſſing on him that iudgeth wiſely of the poore, Pſal. 41.1. bleſſed is hee that iudgeth wiſely of the poore: the Lord ſhall deliuer him in the time of trouble, &c. If wee iudge the poore the worſe becauſe of his pouerty, or more hardly iudg of any becauſe he is afflicted be it one that hath been in our knowledge guilty of ſome great ſinne (as wee are ready to ſay if we ſee one whom we hauehave knowen guilty of ſome fowle ſinne to bee afflicted, I knew it would come home to him, the Lord would plague him and not ſuffer him to goe vnpuniſhed) if wee thus iudge of the afflicted, we may happily ſinne againſt the generation of Gods children, as Dauid ſaith, Pſal. 73.15. for the Lord may hauehave pardoned that ſinne, and wee iudging him plagued for it, we condemne him whom God hath acquitted, and that is a fearefull preſumption and ſuch as cannot eſcape the puniſhing hand of God.
Let vsus therefore learne to contemne a vile perſon diſcouered to be ſo for his vileneſſe, but take heed we iudge of no man by the outward appearance, iudge wiſely of the poore and afflicted that wee may bee bleſſed of the Lord, and that he in mercy may deliuer vsus in the time of our own troubles.