Commentary Upon Colossians, Sermon 17
The 17. Sermon.
COLLOSS. 2. V. 11. 12. 13.
11 In whom alſo yee are circumciſed with circumciſion made without bands, by putting off the ſinfull body of the fleſh, through the circumciſion of CHRIST.
12 In that yee are buried with him through baptiſme, in whom ye are alſo raiſed vp together, through the faith of the operation of God, which raiſed him from the dead.
13 And ye which were dead in ſins, and in the vncircumciſion of your fleſh, hath hee quickned together with him, forgiuing you all your treſpaſſes.
WEE hauehave heard of the graces in our Sauiour CHRIST, of the fulneſſe, perfection, and aboundance of them, and likewiſe the Apoſtle entred into this, that all fulneſſe of graces are in him, ſo they are in him, not for himſelfe, but for vsus. And therefore the Apoſtle proceedeth in the argument and in that point ſtill, as if the Apoſtle ſhould ſay, ye hauehave heard, &c.
Hauing all fulneſſe and ſufficiency in him: it followeth that you hauehave that in him, you ſeeke out of him, which is the circumciſion of the fore-skinne: who was circumciſed not for himſelfe, but for you. and in him you hauehave a more excellent circumciſion then that you ſo greedily purſue. For that is made with the bodily hand of man, which can go no further then to the fleſh: whereas your circumciſion is made by the finger of God, which entreth into the heart, whereof one fruite is the putting off, of the whole body and maſſe of ſinne, which riſeth and buddeth from the carnall corruption of originall ſinne.
Where if you reply that Abraham and other the godly Patriarkes and Fathers vnderunder the Law, had this circumciſion of the heart: and yet notwithſtanding receiued the outward cutting of the fore-skin for a ſeale of that inward circumciſion. I grant: And therefore you hauehave for an outward ſeale of your inward cutting and purging of the corruption, the Sacrament of Baptiſme, a ſeale that with CHRIST you are buried to ſinne, that ſinne is truely mortified and deaded in you, that it ſhould no more raigne ouer you, nor you ſhould liue vntounto it. Another fruite alſo of this circumciſion, whereof Baptiſme is a ſeale, is that with CHRIST you are raiſed vp to newneſſe of life, through faith, which God hath wrought in you by the ſame almighty power, whereby hee hath raiſed CHRIST from the dead.
And no maruell if you hauehave neede of the ſame power to quicken you, which the Father declared in the rayſing vp of his Sonne, ſeeing you alſo were dead in ſinnes, ſhadowed and ſet forth by the circumciſion of the fleſh, and are quickned together with him, in hauing all your ſinnes forgiuen you.
The ſumme is a more ſpeciall declaration of the fulneſſe, and accompliſhment we hauehave in CHRIST.
The parts are that in CHRIST we hauehave
Circumciſion inward of the heart, with the outward ſigne thereof.
Becauſe we hauehave
Sanctification.
Iuſtification.
Summe: That the Coloſſians and Chriſtians hauehave no need of the circumciſion which was in times paſt, and therefore we are to conſider of
Firſt the Sacrament of
Circumciſion to Gods children in times paſt:
Baptiſme vnderunder the Goſpell.
Secondly, of the notable fruits and benefites ſealed to vsus in theſe Sacraments.
Heere we are to conſider of the order of the Apoſtle according to the cuſtome of the Scripture. For the Scripture vſeth to ſet the handling of thoſe laſt, which were named firſt, and the handling of thoſe things firſt, which were named laſt, and therefore the Apoſtle hauing ſpoken of, & named Phyloſophy firſt, and then of the rudements and ceremonies: hee firſt ſpeaketh againſt the ceremonies of the Law, and becauſe circumciſion was moſt ſtood vponupon, and chiefly regarded, therefore the Apoſtle doth ſpeake of circumciſion.
For circumciſion was eſpecially commended in the Law, as that which was performed by all, and was appointed as a badge vnderunder the Law, to diſtinguiſh the Church of God from the world, and therefore they that were not circumciſed, were abominable, as Moſes was in danger for his ſonne vncircumciſed: Exod 4. 24. Againe, becauſe the circumciſion was 400. yeares before the Law was, and therefore they thought it ſhould not be aboliſhed with the Law. But the Apoſtle anſwereth that we are, and neede not to be circumciſed, becauſe CHRIST was circumciſed for vsus, hauing no cauſe for himſelfe to bee circumciſed. Now circumciſion is a note of pollution, but we are clenſed in CHRIST. And a man is not to bee circumciſed twice, but once wee are circumciſed in CHRIST, and therefore neede not to bee circumciſed againe. Further, we hauehave Baptiſme in ſteed of Circumciſion, and therefore it is not belonging vntounto vsus.
Againe, he maketh two kinds of Circumciſions, outward and inward: The inward is the circumciſion of the heart: The Lord circumciſeth the heart, &c. AndDeut. 10. 31. therefore the Iſraelites bragged of this, that they were the circumciſed of the Lord; this is our boaſting that the Apoſtle ſaith: We are glad of this, that Heb. 6.the hardneſſe of our heart is taken away, our reioyſing is the circumciſion of the heart.
So alſo there is two ſorts of Baptiſmes, for which cauſe the Apoſtle ſaith: Among the Principles of religion, wherein eueryevery one is to bee inſtructed, nameth the doctrine of Baptiſmes i. inward, and outward; for as the Circumciſion was inward and outward; And therefore it is that Stephen according as the ProphetsActs 7. vſed, vpbraided them: Oh yee ſtiffe-neeked and vncircumciſed: becauſe though they were circumciſed in body, yet not in heart.
It were a ſtrange thing, if a man ſhould ſay, menNote. now that hauehave come to Baptiſme, that they are vnbaptiſed, and to thoſe that come ordinarily to the Sacrament of the Lords Supper, that they neuer receiued it, and to thoſe that come to heare the word and prayer, that they neuer did it, viz: they neuer effectually did it, in regard that they hauehave not done it in heart, in that they hauehave not forſakē their vncleaneſſe and looſeneſſe of life.
Nay rather it may be ſaid of them, that they hauehaveNote. receiued the Sacraments, as ſeales of condemnation, and the word as a teſtimony of their iudgement, and prayed to pull the vengeance of God vponupon their heads: And therefore wee are to looke, that as they hauehave the outward, ſo we labour and feele to hauehave the hand of God inwardly in reforming vsus, and renuing vsus, and working grace in our hearts.
The fruite of Circumciſion and Baptiſme, is the putting off the body of ſinne. It is the vſe of the Scripture to compare ſinne to filthy garments, or nakedneſſe, Apoc 3. Buy of me garments to couer thy nakedneſſe: So it is with vsus, that if we hauehave not the righteouſneſſe off CHRIST, we are naked, or elſe clothed with the ragges of ſinne: And therefore as men are aſhamed to come into the preſence of others naked or in filthy ragges. For as Ioſeph might not comeGen. 4. 14. before the King, before his priſon clothes were taken off. And are we not to be much more aſhamed, to come into the preſence of the Lord in our ſinnes, which are farre more loathſome to God, then any filthy ragges to man?
Againe our ſtate of Chriſtianity is compared to a1. Cor. 9. race, which was vſed among the Romans, where in their exerciſes, to the end they might be more light to runne the race better, or to do any other exerciſes, they vſed to put of their cloths, ſo far as with honeſty they might, that they ſhould be no burden or hinderance vntounto them: Euen ſo ſin being a greater burden then any clothes to hinder our race, is to be caſt off.
By fleſh the Apoſtle meaneth the naturall and originall corruption, viz: the proaneſle and readineſſe to all naughtineſſe, and vntowardneſſe, and vnfitneſſe to any thing that is good.
And by the body is ment the fruite of it.
By fleſh is not meant that the creature it ſelfe is this filthineſſe, for that is a creature (for then CHRISTS fleſh could not be pure) but it is meant the ſpiritual corruption and infection in the body and ſoule ioyned together.
In that ſinne is called the body of ſinne, it noteth,Note. that eueryevery one hath in him, or about him, A Body of ſinne: So that looke how many members of the body eueryevery man hath, and how many powers of the ſoule, ſo many inſtruments of ſinne: it noteth that whatſoeuer part or facultie is in a man naturally, is nothing but a lump of ſinne, his hand a hand of ſinne, his foote, eie, &c.
Therefore chapter 3. mortifie your earthly members of ſinne, filthineſſe, vncleaneſſe, noting that vntill our members bee mortified and renued, they are members of ſinne and vncleaneſſe: Yea they are weapons of vnrighteouſneſſe, which vntill they bee purgedRom. 6. and cleanſed, tend onelyonly to the hurt either of our ſelues or others.
Here then we may know that we are truely baptiſed and hauehave the true circumciſion of our Sauiour CHRIST, if wee daily labour more and more to cut off the members of ſinne in our ſelues, whereas if we continue in ſinne, and go on more and more in our ſinnes after Baptiſme, then wee may aſſure our ſelues, we hauehave no part in CHRIST, and our Baptiſme is not profitable.
Obiection. Then the Apoſtle anſwers a priuie obiection. Why had not Abraham and the reſt the circumciſion of the hart before the circumciſion of the body, and yet it was needfull for them to hauehave the circumciſion of the body as being the ſeale of the other? Why then ſhould not we be circumciſed?
Anſwer. Anſwer. True, they had the inward circumciſion before, and the outward circumciſion after, yet we need not the outward: for baptiſme ſealethNote. that to vsus, which circumciſion did to them: for there is but one ſeale of it: now they had outward circumciſion, and ye hauehave baptiſme, and need but one ſeale for baptiſme doth ſufficiently aſſure you of the inward circumciſion.
Ye are buried with him in baptiſme: Not that baptiſme doth it, but baptiſme is the ſeale of our burying with CHRIST. For the properties of the thing ſignified, is often giuen to the ſeale: As in the Lords ſupper the name of the ſigne, bread and wine, is giuen to the thing ſignified, which is the body and blood of CHRIST. And baptiſme is called the waſhing away of ſinnes, for as water waſheth the filthineſſe of the body, ſo doth the blood of CHRIST, ſignified by the water, waſh away our ſinnes. So here to be buried is giuen to baptiſme, which is onelyonly the worke of the ſpirit of God by faith in. CHRIST, which doth bury ſinne in vsus.
Baptiſme doth repreſent our buriall vntounto ſinne, becauſe, though it be not vtterly killed, ſo long as we liue, yet it is weakened. In the Rom. 6. it is ſaid that we are dead, buried, and raiſed vp in baptiſme, viz. baptiſme ſealeth all theſe vntounto vsus.
But it is to be obſerued. That he maketh choiſe of the buriall onelyonly, rather then the death, to ſignifie the truth and aſſurance of our mortification,Note. that our mortification is certaine, true, and without all diſſimulation, it is indeed a hatred of ſinne.
For as men may ſeeme to be dead, which are not ſo indeed, but if they be dead and couered, then we are aſſured they are dead indeed, ſo true mortification is here ſignified to be a true hatred of ſinne.
And that was in times paſt notably ſet forth by the cuſtome in the primitiue Church, their deſcending into the water, which ſignifieth death to ſinne, and remayning in the water, their burying to ſinne, and riſing out of the water, riſing to righteouſnes. So that here is ſhewed what ought to be true mortification.A ſimile. For there may be ſome in a ſwone or trance, which ſeeme to be dead, & yet reuiue againe, ſo there are many, that thinke thēſelues dead to ſinne, if they can abſtaine frō ſome ſinne they hauehave vſed before, & doe ſome good things they did not before, yet it doth not follow that they are therefore mortified: for they may doe it for ſome ſiniſter cauſe, for hope of gaine &c. and after fall to it againe: and therefore it is neceſſary that there be a burying viz. that for conſcience to God, for the feare of God, and louelove of him, that he hath bene mercifull vntounto vsus, we mortifie ſinne and walke in holineſſe of life, to continue in it, which mortification importeth.
For he that continueth in mortifying ſinne, heNote. onelyonly is truely mortified: Therefore acts 14. 21. ſtrengthened the diſciples and exhorted them to continue.
Doctrine Here alſo we learne that baptiſme is the ſame to vsus, that circumciſion was to the people of God vnderunderVerſe. 1. the law: where we hauehave to confute the wretched opinion of the Anabaptiſts, which will not hauehave anyAnabaptiſts Erre. baptiſed before they come to yeares of diſcretion: but if they vnderunder the Law, circumciſed vnderunder age, then now we may baptiſe vnderunder the Goſpell them that are Infants. Againe in the Parents, if one be faithfull their children are holy, and much more1. Cor. 7. 14. both being holy, ſanctifie their children, therefore to be baptiſed.
Obiection. Obiection. But it is ſaid that the Apoſtles baptiſed, it is ſaid they baptiſed houſeholds, but no mention is made of children, they are not named.
Anſwer. Could they baptiſe whole houſeholds,Solution. and not baptiſe children. Againe, in that baptiſme is the ſame to vsus that circumciſion was to the Iewes, why ſhold not our children be baptiſed, as theirs were circumciſed?
This doctrine ſerues alſo againſt the Papiſts, thatƲerſe. 2. thinke that children vnbaptiſed are damned. ButThe Papiſts errour conuicted. that can not be, becauſe there was no ſuch thing to be feared of thoſe that died before circumciſion being the 8. day. For we ſee the Lord commanded that circumciſion ſhould not be before the 8. day, to the end that the children ſhould be ſtrong to abide the great ſmart of the wounds: now if as many children as died ſhould be condemned, the Lord ſhould hauehave prouided ill for his people, that for a ſmall temporary comodity would depriue them of euerlaſting life: 2. Sam. 12. Dauid before his ſonne died, he had2. Sam. 12. 16. 17. 20. 23. faſted and laene on the ground; after he heard that he was dead, he roſe vp, and waſhed his face, and ſhewed himſelfe comfortable, and did make profeſſion that he ſhould goe to him. Whereby it is euident he was perſwaded he was in peace, whereas we ſee that he mourned for his ſonne Abſolom (Whom he loued as dearly) becauſe he feared his condemnation, for that he had liued and died wickedly.
Againe, if the children be vnbaptiſed, it is notNote. theirs, but their parents ſinne, and ſhould it be condemned for the parents cauſe?
Againe, not the want, but the deſpiſing and contemning Gen. 17.of the Sacrament is dangerous. And therfore they onelyonly that were deſpiſers of the circumciſion,Deut. 16. were to be cut off. Now the children cannot deſpiſe it, and if any deſpiſe it, it is the Parents. Beſides, the Sacraments are notes of our ſaluation, and that ſaluation doth not depend vponupon them, but vponupon Gods fauour, and free election before all worlds.
We hauehave heard of the benefits we hauehave in CHRIST through, baptiſme, to be the dying vntounto ſinne, and in ſanctification. The laſt benefit we hauehave in baptiſme, is the quickening of vsus in CHRIST, which is the forgiueneſſe of ſinne and iuſtification. And therefore ſeing we hauehave both this iuſtification and all ſanctification and dying vntounto ſinne ſealed to vsus in baptiſme, it appeares therefore that all the parts of our reconciliation are ſealed to vsus by baptiſme.
The end of the 17. Sermon.