Forty-nine Sermons upon Colossians, Part 2 · Sermon 26
The Twenty-ſixth SERMON.
COL. CHAP. II. VER. XV.
Ver. xv. Having ſpoiled principalities and powers, which he publickly made a ſhew of, triumphing over them on that Croſs.
DEar Brethren, The Croſs of our LORD CHRIST, which, at the firſt preaching of the Goſpel, was a ſcandal to the Jews, and the ſcorn of Gentiles, is in truth the greateſt myſtery of the Wiſdom of GOD, and matter of higheſt admiration to Angels and men. In it, the Supream Majeſty hath mixed together, with incomprehenſible art, and reconcil'd moſt contrary and moſt incompatible things, death and life, ignominy and glory, condemnation and abſolution, defeat and victory. The Devil having put it in the heart of Judas, to betray JESUS; and puſh'd on the Princes of the Jews to take him, and deliver him to Pilate, who condemn'd him, and cauſed him to dye a cruel death upon a Croſs; this mortal Enemy of our ſalvation ſeemed to have got the day, inaſmuch as by his artifices he had brought the Prince of Life to ſo ſhameful an execution. But it ſucceeded quite otherwiſe. The blow he gave our LORD, ſtruck himſelf; and our Saviour, by ſuffering of death, overthrew for ever all the power of the Devil; as Sampſon, the Heroe of Iſrael, who when he dyed, pulled down, and involved in the ſame ruins ſome thouſands of his enemies. This Croſs, on which JESUS hung, was, to ſay truth, the inſtrument of his glory, rather than of his ignominy; and the trophee of his victory, rather than the gibbet of his execution. He ſuffer'd death on it, I grant; but a death that laſted no longer than three days, and got him immortality; whereas he there defeated and ruin'd the Devil, and all our Enemies, without recovery. It's this the Apoſtle repreſents to us in the Text, where in connexion with that he had ſaid before, namely, that the LORD effaced the obligation which is contrary to us, and aboliſh'd it, and faſtned it to the croſs; he now adds, Having ſpoiled principalities and powers, which he publickly made a ſhew of, triumphing over them on the croſs. Good GOD! what a change is this! He tells us of the death of CHRIST, the moſt painful, the moſt ſhameful, and moſt execrable puniſhment in the world, as of a triumph; and doth not ſtick to compare that fatal Tree whereon he ſuffer'd it, to a triumphal Chariot. He puts in chains thoſe that put him to death; and cauſeth them to go, not for authors, or ſpectators of his ſufferings; but for part of the pomp of his victory. This is the ſight, my Brethren, to which the Apoſtle inviteth us; the triumph, not of a Caeſar, or ſome other of the World's great Captains, but of the Son of GOD, the Father of Eternity. In it you ſhall ſee this King of Glory riding in a Chariot bath'd all over with his divine victorious blood; Iſa. 63.1.3.and as the Prophet Iſaiah yerwhile repreſented him, with Princes and people under foot, and he marching over them with his garments died red. In it you ſhall ſee, not Soldiers and Commanders in chains, but Daemons, the Princes of this world, bound and fetter'd faſt for ever. You ſhall ſee, not Arrows broken, and Cuiraſſes batter'd, and Arms cut in pieces; but Sin aboliſh'd, and Death deſtroy'd. You ſhall ſee the ſpoils, not of an Army, or a Countrey; but of the Lords of the world, and of the Governours of the darkneſs of this Age. Laſtly, You ſhall behold in it, not the image of ſome petty Fortreſs taken by aſſault, or compoſition; or of ſome River forced, or ſome Province ſubdued; but Hell finally beaten, Heaven gained, and an Eternal World brought under the power of our victorious LORD. Let us apply our ſelves to the fruition of this magnificent ſpectacle, and afford it all the ſenſe and attention that we have. To this end conſider we, Firſt, What theſe Principalities and Powers are, which JESUS CHRIST hath ſpoiled: And then ſee, in the ſecond place, how he made a ſhew of them, and triumph'd over them on the Croſs. Theſe are the two Heads we will treat upon, if the LORD pleaſe, in this action.
The Apoſtle ordinarily makes uſe of the words Principalities, Powers, Dominions, Thrones, Col. 1.16. Rom. 8.37. Eph. 1.21.and Virtues, to ſignifie the Angels; as for inſtance, in the firſt Chapter of this Epiſtle, in the eighth of the Epiſtle to the Romans, and in the firſt of that he wrote to the Epheſians. He gives thoſe ſpiritual beeings theſe names, both becauſe of the ſtrength and power they are endowed with, which mightily ſurpaſſeth the virtue of material and elementary things; and alſo by reaſon of the divers orders into which GOD hath diſtinguiſh'd them, according to the difference of their miniſtrations; placing ſome of the Angels, as it were, Chiefs, in a ſuperiority to others. And though the ſin of Devils hath corrupted the perfections of their nature; yet it doth appear, by divers places of Scripture, that it hath not quite deſtroyed this Order among them; Satan being ſet forth to us as the Head of this black band; and as having other evil Angels under him; ſo as they may, in this reſpect, be ſtill re…med Principalities and Powers. Nevertheleſs there is another reaſon which the Apoſtle had his eye principally upon, in giving them theſe names, as he himſelf intimateth in the ſixth Chapter to the Epheſians. We wreſtle not (ſaith he) againſt fleſh and blood, Eph. 6.12.but againſt principalities, againſt powers, againſt the rulers of the darkneſs of this world, againſt ſpiritual wickedneſs in high-places. Here you plainly ſee, he calleth them Principalities and Powers, by reaſon of that Imperiality they exerciſe in this world, under its preſent ſtate of ſubjection unto ſin and vanity. Not that ſuch a ſuperiority doth of right belong unto them; for having rebelled againſt their Creator, they have loſt all true and lawful dignity. But the ſin of man having …uſlav'd him to thoſe evil ſpirits, hath withall made theſe elements ſubject to them, whereof he was the true and natural Lord. And GOD hath permitted it ſo to be, for the executing of his juſtice againſt ſin. For ſince that man ſhook off the yoke of GOD, having wretchedly preferr'd the pernicious counſel of his Ene…y, before the juſt commandment of his Maſter, it is but reaſon he ſhould be ſubject to him, to whom he did betray his own liberty. Such then is the order, or rather the confuſion of the world, ſince the fall; to wit, that the Devil exerciſeth an inſupportable …yranny in it, governing it at his pleaſure, as if he were Lord of it. For, Firſt, He worketh upon all the ungodly, with wonderful force, ſwaying their ſouls unto brutal paſſions, ſetting on fire their luſts, and by that thick ſmoak which he raiſeth from their hearts, blinding their minds, and depriving them of all the light that's neceſſary for diſtinguiſhing of truth and falſhood, Eph 2.2.of good and evil, as the Apoſtle doth elſewhere inform us, ſaying, that this unclean ſpirit doth work effectually in the children of diſobedience; and in another place, 2 Tim. 2.26.he telleth us, that he hath the wicked in his ſnares, and makes them do his will. Not that he compelleth them to evil by co-active force, and how much ſoever they diſlike it; but their nature being corrupted as it is, he never tempteth them without effect, their ſouls voluntarily ſurrendring themſelves to his pernicious perſwaſions. Moreover he diſpoſeth of material things, turning and changing them at his pleaſure, raiſing tempeſts in the air, ſeditions and warrs among men; putting in commotion all that murtherous violence that makes havock of mankind; and preſiding over all the inſtruments of the creatures damage and death. Heb. 2.14.By reaſon whereof the Apoſtle in the Epiſtle to the Hebrews, calleth Satan, Him who hath the power of death. And although he executeth none of his bad purpoſes, without the permiſſion of GOD, as the Scripture clearly ſhews us in the Hiſtory of Job, where you ſee, he toucheth neither the goods, nor the children, nor the perſon of that holy man, until leave had of this Supream Majeſty; nevertheleſs, becauſe he worketh commonly in the world, the greater part whereof is depraved, and rebellious againſt GOD, he ſeems Maſter of it, and himſelf doth glory in it; as when he ſaid to our Saviour, in temptation, after he had ſhewed him all the Kingdoms of the Earth, Luke 4.6.All the power and glory of theſe things will I give thee; for to me it is delivered, and I give it to whom I will. And indeed for theſe reaſons doth our Saviour ſtile the Devil, John 12.31. and 14.30. 2 Cor. 4.4.the Prince of this world; as when he ſays, Now the Prince of this world ſhall be caſt out; and ſo elſewhere: and S. Paul calls him in the ſame ſenſe, the GOD of this world. Repreſent unto your ſelves the world as it was under the darkneſs of its old Heatheniſm, when GOD left all Nations to walk in their own ways. In it, the Devil abſolutely domineered. All thoſe poor multitudes held he under his tyranny. He had put out the eyes of their minds, and in this blindneſs made them commit all kind of vileneſs and abominations. He inſpired into them hatred of the true GOD, and of his Service; and ſo effectually beguiled them by his fallacious illuſions, that he cauſed them to adore himſelf under the forms of divers Idols. Theſe ſame ſpirits are they that the Apoſtle intends here by thoſe Principalities and Powers he ſpeaks of. For though the Scripture doth particularly mark out one of them, whom it calleth Satan, as the Head of this abominable Monarchy; yet it rangeth under him a vaſt multitude of Spirits, who all travelling upon the ſame deſign, and ſetting on work in it all the might and induſtry they have, do bear a part in his accurſed Empire. And there is great probability too, that they are divided into certain bands, each of which are drawn up under their particular Chiefs, and do all of them depend upon Satan as their General. For which reaſon it is that the Apoſtle calls them in the plural number, Principalities and Powers. Theſe are the Enemies whom the LORD JESUS hath overcome, and utterly defeated on the Croſs, as himſelf reported the evening before his paſſion, ſaying, that the Prince of this world was then judged; that is, was about to be condemned. And S. Paul elſewhere ſaith, Heb. 2.1… ▪that JESƲS hath by his death deſtroyed him that had the power of death, to wit, the Devil.
Let us now ſee how our Saviour hath ſpoiled theſe Principalities and Powers, and publickly made a ſhew of them, triumphing over them on the Croſs. Firſt, It is evident, that all this language of the Apoſtle's is figurative, and taken from what great Captains, that had been victorious over their Enemies, were heretofore wont to do. For after they had ſpoiled them, not only Arms, Habits, Jewels, and Baggage, but alſo of their Eſtates and all their Glory; they led them away priſoners, and made a ſhew of them to their Countrey-men on the day of their triumph. This name the Romans gave to the pomps of that entry which their Captains and Generals of a Victorious Army made into their City. For when any of them had won a Battel, taken Towns, conquer'd Countreys, or done any great and notable exploit of warr, one of the principal and moſt prized Honours that were decreed him for a reward of his valour, was a Triumph…; which was acted with incredible pomp and ceremony. The Conqueror was mounted on a ſtately Chariot, magnificently cloth'd and crowned. His whole Army marched before and after him in Military order, every Troop under its Enſigns and Colours. The heads and principal of the Enemies followed his Chariot, bound, and in chains. There was carried along all the Gold and Silver, and other Treaſures, he had won from the Enemy. The Towns he had taken, the Rivers he had paſs'd, the Provinces he had ſubdued, the Battels he had given, were repreſented in Picture, and expoſed to the view of the people, who with great feſtivity and rejoycing accompanied in throng, or beheld him from the windows of their houſes, and filled the air with their acclamations and applauſes. He entred Rome in this …quipage, and paſſing through the faireſt Streets of the City, aſcended the Capitol, the chief of their Temples, where he betook himſelf to offer ſacrifice, after he had thus diſplayed the fruits of his Victories before the eyes of all th… world, and received all kind of benedictions and praiſes from his fellow Citizens. This is properly that which was called a Triumph. The Apoſtle therefore fetching his terms from this cuſtom, which was well known at that time, and familiar to every one, doth apply them to our LORD and Saviour, becauſe of that reſemblance we find between the pomp of his myſtical victory, and this Triumph of S…cular Rulers and Captains. He tells us, that he hath ſpoiled theſe hoſtile Principalities and Powers. He ſaith, that he hath publickly made a ſhew of them. In fine, he affirms, that he hath triumphed on the Croſs; expreſſions, all of them manifeſtly taken, as you ſee, from that glorious pomp of the Roman Triumphs which we have now deſcribed; and which, for ſubſtance, do ſignifie no other thing, but that JESUS dying on the Croſs, hath fully vanquiſh'd and defeated the Devil, with all his power, in the view of Heaven and Earth.
In proſecution hereof, we are to refute the falſe expoſitions which ſome do give of this paſſage; Themas. Loranus. Cajetan.and after that, render you an account of the true. Some of the famouſeſt Interpreters of the Church of Rome, do underſtand it of the deliverance of the Fathers, whom our Saviour (as thoſe men ſay) took out of that Limbus in which their ſpirits were, and led them to Heaven with them. He ſpoiled principalities and powers, that is, the Devils, from whom he took away what they kept in Hell; foraſmuch (ſay they) as he cauſed Adam, Noah, Abraham, Iſaac, and Jacob, with the reſt of the faithful who deceaſed under the Old Teſtament, to come forth from their Limbus, which is one of the partitions of the infern…l Region. Then (they ſay) he led them, carrying them up to Heaven, and giving them entrance into Jeruſalem on high, whence they had been until then excluded. And he made them triumph in himſelf (for ſo the ſame Authors do read the Apoſtle's words), that is, He made them to participate of his triumph, in that they had the honour to accompany and enter into Heaven with him. But ſcarce can a thing be uttered more falſe, more forced, and more impertinent, than this whole interpretation. Firſt, That which it ſuppoſeth of the abode of the ſpirits of the old believers in a ſubterraneous and infernal Limbus, is uncertain and fabulous, being ſounded only upon the tradition of men, and not on any authority of the word of GOD. As for that which they commonly alledg to prove it, namely, Gen. 37.35.Jacob's ſaying, that he would go down into Hell unto his Son Joſeph; they that are verſed in Scripture do well know, the word Inferi, or Hell, in that place in particular, and almoſt every other where in the Book of GOD, doth ſignifie the Grave. Whence it comes, that the ſame Patriarch ſaith elſewhere unto his ſons, that if any evil befel Benjamin, they would make his white hairs deſcend with ſorrow ad inferos, to Hell, as divers read it; where it is clear, that by the ſame word he means the Grave, into which the dead go down with their hairs; and not Limbus, into which only ſouls deſcended, who have no hair ſure. And as to what they produce of the pretended ſoul of Samuel, call'd up from Hell by the Sorcereſs her charms; where is the Chriſtian that doth not burn to ſee ſuch power granted the Miniſters of Devils over the Spirits of Prophets? God forbid we ſhould credit ſo groſs an abſurdity. That which the Enchantreſs ſaw came from Hell, I confeſs; but that which ſhe ſaw, was not in truth the ſoul of Samuel, which was at reſt with GOD, in Ahraham's boſome. It was nothing but a vain ſhadow, and a phantaſm of that Prophet, called by his name, becauſe of its reſembling him, as the greateſt part of the ancient Fathers did affirm, and as ſome of the moſt famous Authors, Leo Allatius in Euctath. Anti…ch. Pſal. 68.19.even of the Roman Communion, do at this day hold. They again do abuſe what the Pſalmiſt ſingeth of the Meſſiah, Thou art gone up on high; thou haſt taken or led a multitude of captives (as its rendred). Theſe captives they will have to be the ſpirits of the Fathers. But it is manifeſt to all that have the leaſt knowledg in the holy Tongue, that the phraſe there uſed by the Prophet, doth ſignifie to take, or to make priſoners, not to free them; and to lead, not into liberty, but into captivity: So as if this paſſage be meant of the Fathers, we muſt ſay, not that the LORD brought them out priſon (as is ſuppos'd), but that he put them in; a thing that would be infinitely abſurd and ridiculous The ſpirits in priſon, 1 Pet. 3 20.of whom S. Peter ſpeaks, cannot, upon any better ground, be taken for the ſouls of the faithful det…ined in Limbus, ſince thoſe ſpirits were ſometimes rebellious, or diſobedient in the time of Noah, and periſhed in their ſin; which cannot be ſaid of the Patriarchs, and the Faithful. In fine, the Apoſtle's ſaying, that the way into the holy places was not manifeſted while the firſt Tabernacle was ſtanding; ſignifies indeed, that the High-Prieſt of the Church, our LORD JESUS CHRIST, did not carry, not introduce our nature into Heaven, in ſoul and body; nor diſcover and make manifeſt the way to our Manſion of Immortality, until the veil of the firſt Tabernacle was rent; which is very true. But thence it follows not, that the ſpirits of the faithful, conſecrated before our Saviour's coming, did not feel the fruit of his death; and much leſs, that they were detain'd in Hell. But beſides that this Tradition hath no foundation in the Scripture, it doth plainly croſs the ſame. For our LORD promiſed the good Thief, Luke 23.43.that the very day he was crucified, he ſhould be with him in Paradice; where yet, according to our Adverſaries ſuppoſition, he ſhould not have entred till the forty-third day after. And the Parable of that bad rich man doth plainly ſhew us, that at that time, as the ſouls of impenitent ſinners were caſt into the torments of Hell-fire; ſo the ſpirits of the faithful were carried up into the repoſe and felicity of Paradice. For that boſome of Abraham wherein Lazarus reſted, Luke 16.22, 25, 26.was not a pit without water, as the pretended Limbus is counted to have been; but a place of refreſhment and conſolation; not ſituate in the vicinity of Hell, but ſevered from it by a great gulf ſet between them. And in truth, ſince the faithful did even then drink of the Myſtical Rock as well as we; were ſprinkled with his blood, did partake of his ſufferings; why would any one imagine, that our Saviour's Sacrifice had leſs virtue to introduce them into Heaven after their death, than it had to juſtifie, and ſanctifie, and comfort them, in the days of their life. As they bore a part with us in the ſame faith, and conflicts on the earth; ſo had they ſhare of our repoſe and joy in Heaven; neither is there any reaſon for our being admitted, if you will needs have them excluded. Accordingly certain it is, that thoſe elder Chriſtian Writers, who did barr the ſouls of the faithful that deceaſed under the Old Teſtament, out of Heaven; did as well deny reception there to the ſouls of Chriſtians; not aſſenting that either the one or the other were admitted till after the reſurrection: ſo as our Adverſaries, rejecting (as they have reaſon to do) the one half of this error; and confeſſing, that Chriſtian ſouls, ſufficiently purged, are received into Heaven: it is nothing but pure obſtinacy in them to retain the other half thereof; and pretend, that the condition of the faithful, departed under the Old Teſtament, was otherwiſe than under the New. Be it then concluded, that all this pretended deliverance of ſouls brought out of Limbus, is but the fiction of an human ſpirit, not only beſide, but even againſt Scripture and Reaſon.
But I add, in the ſecond place, that though it were as certain, as it is dubious; and as true, as it is falſe; yet it would not be poſſible to refer this paſſage of the Apoſtles unto it. Firſt, The ſpirits of the faithful departed this life, are not at all in the power of Satan, but in the hands of GOD, to whom they recommend them at their death; ſo as though JESUS CHRIST had brought them out of Limbus, yet it could not be ſaid that he had therein ſpoiled the Devils, ſince that to ſpoil them, is to take from them what they were poſſeſs'd of; and its clear, that though the ſouls of the faithful had been in this imaginary Limbus, yet they would have been there out of the Devil's poſſeſſion. Secondly, The word here uſed, which the French hath tranſlated mener en montre, that is, lead about for a ſhew, is always taken in an ill ſenſe, for a ſhameful and ignominious ſhew, ſuch as that of Malefactors is, when they are led through the City, and publickly executed, that the ſight of their ſhame and puniſhment may keep men in their duty. Now if our LORD had delivered the ſouls of the faithful out of ſuch a Limbus, it could not be ſaid, that he had made a ſhew of them in this ſenſe; it being evident, that in this caſe they would have accompanied his Triumph by way of honour; and that it would not have been any ignominy, but a glory for them, to have followed his victorious Chariot. Moreover, the Apoſtle's words are ſo placed in the Original, that the ſpoiling, and making a ſhew of, and triumphing over, which he ſpeaks of, do neceſſarily reſpect the ſame perſons, that is, thoſe whom he ſpoiled, are the ſame he made ſhew of, and triumph'd over. Now he ſpoiled not the ſpirits of the Fathers, he on the contrary did enrich them; ſure then it is not them he made a ſhew of: neither can the action, which the verb importeth, be referr'd to them, without depraving the Apoſtle's whole Context. This is all ſpoken of one and the ſame ſubject, to wit, thoſe Powers and Principalities, that is, the Devils, as we have demonſtrated, and as all do accord. They are the Devils whom JESUS ſpoiled. It is the ſame that he publickly made a ſhew of, and it's they again whom he triumphed over.
As for the Latin Interpreter his ſaying, Zanchy.the LORD triumphed of them in himſelf; I acknowledg, that divers Greek Copies do read the Text in that manner; and ſome of our Writers have ſo expounded it; conceiving, that our Saviour, upon his crucifixion, did bring the Devils, whom he had overcome, out of their Hells, and ſhew them to the Angels and the Spirits made perfect, bound and chained up, as a glorious token of the victory he had gotten over them, and they add, that this triumph did continue too, until his aſcenſion into Heaven. But the Scripture telling us nothing of this matter, I think it dangerous to affirm the ſame; it being better, and more ſafe, to keep to that which GOD hath revealed in his word, than to take liberty to follow our own imaginations, how plauſible ſoever they appear. And the reaſon which ſeems to have moved thoſe men to advance this conjecture, is exceeding ſlender. For they have been induc'd to do it, only by conceiving it abſurd to ſay, that JESUS CHRIST triumphed over his Enemies on the Croſs; ſeeing that, to ſpeak properly, he overcame them on the Croſs, but it ſeems he triumphed only at his reſurrection and aſcenſion. But firſt, though there were, in this, ſome inconvenience, yet nothing would enforce us to aſſert what they propoſe. It would be ſufficient, for the avoiding thereof, to ſay, that our Saviour triumphed of his enemies in himſelf, or by himſelf; that is, according to the ordinary ſtile of Scripture, by his own ſtrength and virtue, he being raiſed from the dead, and gloriouſly lifted up to Heaven, by the potency of his own arm. But I ſay, in the ſecond place, that there is no abſurdity at all in attributing theſe things to the very death of our LORD; underſtanding them, as we ought, ſpiritually and myſtically. And without doubt, it is much more fluent and clear, to refer the laſt words of this verſe to the Croſs of our Saviour, of which the Apoſtle had ſpoken immediately before (he faſtned the obligation to the Croſs; having ſpoiled Principalities and Powers, over whom he triumphed on it, that is, on the Croſs); than to take it of our LORD himſelf, and ſay, that he triumphed over his enemies in himſelf, which is frigid, and harſh, and obſcure. Say we then, with the greater part of the Modern, and with the more knowing and illuſtrious of the ancient Expoſitors, that it is on the Croſs our Saviour ſpoiled Principalities and Powers; and that it was there alſo he publickly made a ſhew of them, and triumphed of them. I confeſs, if we look upon him as ſuffering on that execrable tree, amid the ſcoffs and ſarcaſms of the Jews, in the loweſt degree of his exinanition, Fleſh will find in him nothing leſs than victories and triumphs. But you know likewiſe, that this myſtery muſt not be judged of by the ſenſes of the fleſh. 'Tis faith alone that's able to diſcover and contemplate the wonders that are in it. Now if you open the eyes of Faith, you will eaſily perceive, that JESUS hath ſpoiled all hoſtile powers, on the Croſs; and that it is with this weapon properly that he ſurmounted thoſe ſtrong and potent Tyrants, and took from them all the inſtruments of their violence, and made a prey of all their riches. For to ſay true, that harſh and cruel dominion which the Devil exerciſeth in the world, is not founded upon any thing but ſin. If this peſt had not infected us, all the forces of Hell, though they were a thouſand times greater than they are, could not have hurted us. It's upon our ſin that this fierce Tyrant hath built all his power, and it's upon our ruins that he hath raiſed his grandeur. For firſt, if we were not culpable by reaſon of the ſins we have committed, the Juſtice of GOD would never have ſuffer'd this Executioner of his Judgments to trouble and proſecute us as he hath done. It would not permit him ſo much as to open his mouth againſt us to accuſe us. But ſin having provoked the wrath of GOD, and his Law prohibiting acceſs unto his Throne, and pronouncing a curſe upon us: it's evident, that the ſame delivered up our perſons to the evil Angels, and gave them power to execute its judgment on us. Again, beſide theſe evils, which are termed penal, and which could not terminate at laſt, but in an eternal death; the Devil did annoy men in another kind, even by puſhing them on to vice by his temptations, and making them commit a multitude of ſins, ſome by means of avarice, and others by the furies of ambition; caſting ſome into the exceſſes of luxury, others into the diſorders of drunkenneſs and glutny. But it is ſin alſo that gives him this power upon men, to wit, that Concupiſcence which reigneth in them, and which the Scripture calls the old man, becauſe it is the inheritance, and ſucceſſion, and image of the firſt Adam. It's by this, as by an handle, that the Devil ſeizeth on them, and trains them into ſuch ſins as he pleaſeth: Were it not for this, he would have no hold upon them; and each of them, if he were exempted from it, might ſay, as our LORD did, The Prince of this world cometh, but hath nothing in me. Now JESUS CHRIST hath aboliſh'd by his Croſs, both the guilt and the vices of men; the guilt, in that he bore the puniſhment thereof, and ſatisfi'd Divine Juſtice for them, and extinguiſh'd all the flamings of the Law, and opened the Throne of Grace to every impenitent ſinner. Their vices, in that he crucifi'd and deſtroy'd our old man on the Croſs, and mortifi'd all its luſts, and diſcover'd its impoſtures. Sure then its by his Croſs that he diveſted the Devils of the dominion they exerciſed over mankind, having ſapped and demoliſh'd all the foundations thereof, by his admirable ſufferings.
As for that which the Apoſtle addeth, in the ſecond place, viz. that he publickly made a ſhew of thoſe hoſtile powers, this doth excellently well agree with his Croſs. For this ſhew ſignifieth nothing elſe but an extream confuſion and ignominy, as we have already intimated; and who is there, but knows, that the evil Angels never receiv'd a greater than that was, wherewith the Croſs of our LORD and Saviour did cover them? They thought to have overcome him, and found themſelves overcome; inſtead of ruining his Dominion, as they imagined, they ſaw their own utterly overthrown. And this was publickly done, in the view of Heaven and Earth; our Saviour having been crucified in the greateſt City of the Orient, by broad day, and at the ſolemnity of the moſt ſacred Feſtival the Jews had. The Angels look'd on it from on high, and never beheld any thing with more attention and aſtoniſhment. Jews and Gentiles were ſpectators of it; and Nature it ſelf, however mute and inſenſible, ſufficiently ſhew'd, that it took part in it, ſhutting (if we may ſo ſay) its eye, through the horror it had to ſee its Creator ſuffer. But fear not, poor Creatures: The ſhame and confuſion will wholly remain to our Enemies. Our Sun will ſoon come out of this Eclipſe; and his ſuffering is the ſalvation, not the ruin or damage of the Univerſe. In fine, the Apoſtle's further aſſertion in the laſt place, that our LORD triumphed over theſe hoſtile powers on the Croſs, is eaſily verifi'd alſo. For, Origen.as an Ancient ſaid, There were two crucified perſons on that Croſs; the one JESUS CHRIST, who was nailed to it viſibly, voluntarily, and for a ſhort time only; the other, the Devil, inviſibly faſtned to the ſame Croſs, and to his great regret, and for ever; in as much as this Croſs of our Saviour hath deſtroy'd his life, and power, having given him that deadly blow, whereof he will never recover. Faith ſeeth upon the Croſs, above, the Son of GOD combating, and conquering for us; and it ſees, beneath, all the bad Angels, put in chains, vanquiſhed, and in vain raging, under his feet. Yet do I ingenuouſly confeſs, that to ſpeak properly, the reſurrection and aſcenſion of our LORD, have more analogy with a triumph, than his death, which doth rather reſemble a conflict. But it's a very common manner of ſpeech, to attribute the name of an effect, to the cauſe which produced it. It's, in my opinion, principally in this ſenſe that our Saviour triumphed of his enemies on the Croſs; becauſe the death he there ſuffered, was the true and only cauſe of his triumphs. 'Twas the Tree of this Croſs that bore the Palms and Laurels he hath been crowned with. 'Tis there that all the cauſes and originals of all his glory are found. It is this Croſs that opened his Sepulcher, and brought him out from thence, and raiſed him up in Immortality. 'Tis it alſo that a little after opened Heaven to him, and ſeated him on the right hand of the Moſt High 'Tis it that looſed the tongues of his Apoſtles, and changed the world in a ſhort time; that defeated Paganiſm, that is, the greateſt part of Satan's Empire; that threw down Idols, and drew all people to the ſervice of that Divine crucified Perſon whom it bore. It is the ſame likewiſe that will pluck us one day out of the hands of death, and lift us up into the Sanctuary of Eternity. Laſtly, 'Tis it hath founded that glorious Throne whereon JESUS ſhall ſit, and both the one and the other, his Subjects and his Enemies, ſee him truly triumphing; the one with eternal joy, the other with a confuſion that ſhall never end. Since the Croſs of our LORD and Saviour is the cauſe of ſo many triumphs, who ſees not, that it is not only with truth, but alſo a great deal of elegance, that the Apoſtle here ſaith, he triumphed on it over his Enemies.
Let us, Dear Brethren, adore the myſtery of it; and look upon it, notwithſtanding the ſad appearances of its infirmity, as the only cauſe of the glory of our Head, and of the liberty of his people. If the Jew do ſtumble at, and the Greek deride it, 'tis an effect of their ignorance and infidelity. For our part, who know its virtue, let us ſay with the Apoſtle, GOD forbid that we ſhould glory, ſave in the Croſs of our LORD JESƲS CHRIST. Gal. 6.14.It hath taken us out of the mortal bonds of the Devils, and put us into the liberty of the ſons of GOD. It hath ſpoiled our old Tyrants, and broken their Iron yoke, and overthrown thoſe infernal principalities and powers. Let us not fear them. After the blow they have received from the Croſs of CHRIST, they are but back-broken Serpents, that do but hiſs and crawl along the duſt. I grant, they yet ſtir, and wind about us, and do not ceaſe to threaten us. But they can no longer hurt us, if we keep faſt to the Croſs of our Saviour, by which the world is crucified unto us, and we unto the world. They are our Enemies, they are no more our Maſters. We are to wreſtle with them; we are under their yoke no longer. And if GOD do ſometimes permit them to ſtrike us, in our goods, or in our bodies, and what we have on earth; yet he preſerveth our perſons, and doth not ſuffer them to take from us any thing that his Son hath purchaſed in Heaven for us. And he ſo governeth theſe Combats, that they ever turn unto our glory, and their confuſion, as that of Job's yer while did. GOD permits them to attaque us, that we may overcome them; or to ſay better, that the Croſs of JESUS may ſtand up once more victorious in each of us, and bruiſe Satan under our feet, Rom. 16.26.as it hath already bruiſed him under his. Let us, with good courage, follow the victory of our Head, and ſtoutly march on in his ſteps. Let us purſue the vanquiſhed Enemy, and not quit him till we, in this holy warr, do bear away the Laurel, and the honour of a Triumph. Take heed he rally not his diſſipated Forces, and do us ſome affront. For henceforth there is nothing but our wretchleſneſs that can give him the advantage. Our Victory is as ſure as may be, if we have ſo much courage as not to deſtroy our ſelves. For what can he do to us, if we watch, if we pray, if we keep upon our guard, and under the Enſign of the Croſs of our LORD? Will he accuſe us? GOD doth juſtifie us, and his Son doth defend and intercede for us. Will he batter us with the curſe of the Law? The Croſs of CHRIST hath annulled that. Will he ſtir up againſt us the hate and perſecutions of the world? In theſe things we are more than conquerors through him that loved us; and that can ſo turn and change them in favour of us, as they ſhall all work together for our good. Will he take hold of us, on the other ſide, by the baits of ſin, and pleaſures and benefits of the preſent world? Our Saviour's Croſs hath extinguiſh'd and mortified the deſire of them in our hearts; ſhewing us that all this beauteous figure of the World is but a vanity, that paſſeth away, and endeth in eternal miſery. Will he menace us with death? He may; but the Croſs of JESUS hath diſarmed it of all its ſtings; and ſo altered its whole nature, that whereas it was, of it ſelf, the wages of ſin, and an effect of our Judge's wrath, and the beginning of Hell; it is now a token to us of the grace of GOD, the end of our Combats, and the entry of our Paradice. Let us therefore, my beloved Brethren, live in repoſe, and take fruition, with humble thankfulneſs, of the good things which the LORD JESUS hath obtained for us, by the merit of his Croſs; ſerving, and religiouſly adoring him; conſecrating all our life to his glory, as he gave his for our ſalvation; and aſſuring our ſelves amid all the ſtorms of this generation; that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come; nor heighth, nor depth, nor any other creature, ſhall be ever able to ſeparate us from the love of GOD, which he hath ſhewed us in JESƲS CHRIST our LORD. So be it.