Exposition of Colossians, Sermons · Chapter 2 · Verse 12
VER. 12. In that yee are buried with him through Baptiſme, in whom yee are alſo rayſed vp together through the faith of the operation of God which rayſed him from the dead.
In this verſe the Apoſtle meets with a ſecret exception that might bee made againſt his ſpeech in the former verſe, on this manner; ſome might ſay, though outward circumciſion, the cutting away of the fore-skin of the fleſh be not now needfull for the beleeuing Coloſſians, that being proper to the time of the olde Teſtament, yet they hauehave need of an outward ſigne and ſacrament, ſignifying and ſealing vp vntounto them their inward and ſpirituall circumciſion: this exception the Apoſtle preuents in this verſe, ſhewing that the Coloſſians had an outward ſigne and ſeale of their inward circumciſion (namely) baptiſme which by Chriſt his inſtitution ſucceeded circumciſion, & that in ſtead of being circumciſed, they were baptized, and ſo had the outward ſigne with the thing ſignified.
Now the Apoſtle doth not reſt in expreſſing the outward ſigne of baptiſme, but by way of further explication and declaration of the inward circumciſion, and aboliſhing of the corruption of the beleeuing Coloſſians, he ſets it out, together with the inward things ſignified by baptiſme, and whereof through baptiſme they were made partakers, as,
Firſt that, through Baptiſme was ſignified and ſealed vp vntounto them, and they made partakers of the buriall of Chriſt. In that yee are buried with him through Baptiſme, &
Secondly that though Baptiſme was ſignified and ſealed vp vntounto them, and they made partakers of Chriſt his reſurrection in theſe words: In whom yee are olſo rayſed vp together.
And then followeth the inward means by which their outward baptiſme was effectuall to make them partakers of Chriſt his buriall and reſurrection, (namely) faith through the faith.
Which faith is further deſcribed by the efficient cauſe of it that is the cauſe working faith in the heart (namely) the power of God, through the faith of the operation of God.
And that power and operation of God is further ſpecified to bee the ſame that rayſed vp Chriſt from the dead in the laſt words, which rayſed him up from the dead.
Come wee to the particular examination of the wordes as they are laid downe by the Apoſtle, and firſt of theſe words. In that yee are buried with him through Baptiſme; for the vnderſtanding of theſe wordes, two queſtions are to be anſwered.
Interpretation.Firſt, what it is to bee buried with Chriſt.
Secondly, how through Baptiſme wee are buried with Quest. 2 him.
Anſwere to the 1.For the Firſt, to bee buried with Chriſt, is to hauehave fellowſhip and communion with Chriſt in his buriall, to partake with Chriſt; both in the merite of his buriall, whereby he hath changed the nature of the graue, and taken away the horror of it, and turned it from an houſe of perdition, to a place of ſweet repoſe, and to partake with Chriſt in the power of his buriall to bury ſinne and naturall corruption in vsus.
Anſwere to the 2.For the ſecond queſtion I anſwere, that wee are buried with Chriſt through Baptiſme two wayes.
Firſt in ſigne and Sacrament onelyonly, for the dipping of the party baptized in the water, and abiding vnderunder the water for a time, doth repreſent and ſeale vntounto vsus the buriall of Chriſt, and his abiding in the graue, and of this all are partakers ſacramentally.
Secondly, wee are buried with Chriſt through Baptiſme, not onelyonly in ſigne and ſacrament, but in deed, and truth, when by the working of his ſpirit wee are baptized into Chriſt, & really engrafted into him; for being really and truly made one with Chriſt, wee are made partakers of the merite and power of his death, buriall and reſurrection, and all his benefites, as the Apoſtle plainely teacheth, Rom. 6.34.5.6. Know yee not that all wee which hauehave beene baptized into Ieſus Chriſt, hauehave beene baptized into his death? Wee are buried then with him by Baptiſme into his death; that like as Chriſt was rayſed vp from the dead by the glory of the father, ſo wee alſo ſhould walke in newneſſe of life. For if wee be grafted with him to the ſimilitude of his death, euen ſo ſhall wee bee to the ſimilitude of his reſurrection, knowing this that our olde man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerue ſinne, &c. where he ſhewes that ſuch as are baptized not onelyonly in ſigne and ſacrament, but truely baptized into Chriſt, are baptized into his death, buriall and reſurrection, and ſo are partakers of the merit and power of his death, buriall and reſurrection, by the anſwere to theſe two queſtions, wee may come to conceiue the meaning of the Apoſtle in theſe wordes to be this, as if he had ſayd, in that yee through Baptiſme being truely engrafted into Chriſt, and made one with him, are partakers of the merite and power of his death and buriall, (for his buriall preſuppoſeth his death and the Apoſtle is ſo to bee vnderſtood) to kill and bury ſinne and naturall corruption in you. Now theſe words being thus vnderſtood, the words following are after the ſame manner to bee expounded, onelyonly reading for (in whom) in which with reference to Baptiſme, as the original will beare it, and it is more agreeable to the context. In which Baptiſme, and the words ſo read, the meaning of them is plaine by the former expoſition, as if the Apoſtle had ſaid, in which baptiſme you being truly ingrafted into Chriſt, are partakers of the merite and power of Chriſt his reſurrection, and by that power are rayſed vp to newneſſe of life.
Now here obſerue that the Apoſtle by way of preuention Doct. 1 of an obiection,Baptiſme ſucceeds in the roome of circumciſion by the inſtitution of Chriſt. makes knowne that the Coloſſians had an outward ſigne and ſeale of their inward and ſpirituall circumciſion (namely) baptiſme, that in ſtead of being circumciſed they were baptized. Hence briefly note we that baptiſme ſucceedes in the roome of circumciſion, and that circumciſion being now aboliſhed, Vſe, ground and warrant for the bapti∣zing of infants baptiſme is put in place of it by the inſtitution of Chriſt, and hence wee may hauehave one ground and warrant to prooue the baptiſme of infants, that the baptiſme of infants is lawfull and warrantable by the word of God, for circumciſion being adminiſtred to infants in time of the old… Teſtament, there is no reaſon why Baptiſme ſucceeding it ſhould not bee adminiſtred to them in time of the goſpell, vnleſſe wee ſay that the condition of the infants of Chriſtians in time of the new Teſtament, is worſe then of the children of the Iewes, in time of the olde; and that by the comming of Chriſt, the grace of God is more obſcure, & not ſo ample & large, or leſſe teſtified to vsus then it was to them which liued vnderunder the law, which to ſay were to caſt reproach and contumely on Ieſus Chriſt, and farre be that ftom vsus. For concluding the next point wee are to marke that the Apoſtle ſpeakes here in the time preſent; Yee are buried with him, &c. Hence we may take vp this concluſion.
Doct. 2 That Baptiſme hath vſe after the adminiſtration of it, euen throughout the whole life in ſuch as are truely baptiſed,Baptiſme is effectuall throughout the whole life in ſuch as are truly baptized. it is effectuall to the taking away of ſinne in all times of life, it ſeales vp the waſhing away of all ſinnes in all times of life, paſt, preſent, and to come. Hence it is that the Apoſtle Peter, 1. Epiſt. 3.21. ſpeaking of thoſe who were before baptized, ſaith Baptiſme which now ſaueth vsus and our Sauiour Chriſt himſelfe extends baptiſme in the force and efficacy of it, as well to the time to come as to the time paſt, Mar. 16.16. Hee that ſhall beleeue and be baptized ſhall be ſaued, the reaſons of this.
That baptiſme is effectuall to the taking away of ſinne in all times of life are theſe two.
Reaſon 2 1 The foundation or ſubſtance of baptiſme is the couenant of grace; for in Baptiſme God promiſeth and couenanteth with the baptized ſuch as are inwardly baptized to be their God, and this couenant is eternall, Iſai 54.10. the mountaines ſhall remoue, and the hils ſhall fall down, but my mercy ſhall not depart from thee, neither ſhall the couenant of my peace fall away ſaith the Lord, that hath compaſſion on thee. Ierem. 32.40. I will make ſaith the Lord an euerlaſting couenant with them, that I will neuer turne away from them to doe them good, but I wil put my feare in their harts, that they ſhall not depart from me, therefore the force and efficacy of baptiſme is not limited to any time, but is of force ſo long as the couenant is of force.
Secondly, baptiſme is the ſacrament of inciſion of ingrafting Reaſon. 2 into Chriſt, ſealing vp our ſetting into Chriſt, which is onelyonly once neuer after to bee done againe, and therefore the force of it continueth in all times: for if it did not, then we ſhould hauehave another ingrafting into Chriſt, and an other ſeale on the ſame, but becauſe wee are once engrafted into Chriſt, and after nouriſhed in him, therfore we are once onelyonly baptized, and many times receiue the ſacrament of the Supper, and that plainelie proues, that the force of baptiſme is extended to the whole life of man, to ſeale vp the taking away of all ſinnes, both originall & actuall, in regarde of the guilte and puniſhment of them.
This for the vſe of it may diſcouer the error of the Vſe. 1 Papiſts, who teach that Baptiſme takes away all ſinnes that goe before it, but ſinnes committed after, are not thereby taken away, but muſt be taken away by theit deuiſed ſacrament of penance,Confutation of the popiſh ſacrament of penance. a doctrine directly oppoſite to that which I hauehave now deliuered and proued, and ſuch a deuiſe as deſtroies the true vſe and nature of Baptiſme, yea ſuch as is full of much diſcomfort we are to renounce it.
For a ſecond vſe conſider we the comfort of the truth Vſe. 2 deliuered, it is full of ſweet comfort to all ſuch as are inwardly baptiſedComfort to all that finde themſelues inwardli baptized. (namely) ſuch as are carefull to performe that part of the couenant made betweene God and them, that belongs to them (that is) to repent of their ſinnes, and to beleeue in Chriſt, to them it is full of heauenly comfort. For why? is baptiſme effectuall to ſeale vp the waſhing away of all ſinnes in all times of life? then in all times of trouble and diſtreſſe: eſpecially in time of trouble and affliction of minde and conſcience hauehave recourſe and goe with ſpeed to thy Baptiſme, there thou ſhalt finde comfort, thou ſhalt finde that God hath therein ſealed vp vntounto thee his louelove and fauour, and his euerlaſting couenant of grace, and hath promiſed to bee thy God for euer, and he will not faile of his promiſe. Men vſe often to looke on deedes and willes, and ſuch like writings, that they may be reſolued in matters of doubt: Looke then often on the Will of thy heauenly Father, ſealed and deliuered to thee in thy Baptiſme, and thou ſhalt bee better reſolued in the middeſt of thy greateſt doubts; thou ſhalt there find that thou being once entred into couenant with God, no euill in thee can driue God from his promiſe, but that he will ſurely performe it, and be thy God for euer, euen good and gracious vntounto thee, in the forgiuenes of all thy ſinnes, yea, that in thy Baptiſme was ſealed vp vntounto thee the pardon of all thy ſinnes, euen of that ſinne that happily now troubleth thy mind and conſcience, and that is a matter of ſingular comfort, and often to be thought on by all ſuch as are truely baptized, and let none but ſuch take holde of this comfort, to them onelyonly it belongs, from theſe words Doct. 3 of the Apoſtle we are farther taught.
Such as are truly and inwardly baptized are partakers of the merite and power of Chriſt his death, buriall and reſurrection.That as many as are truely and inwardly baptiſed, are by baptiſme made partakers of the merit, and power of Chriſt his death, buriall and reſurrection, the Apoſtle ſaith; through Baptiſm they were buried with Chriſt, &c. and further proofe of this we heard before out of Rom: 6.3.4.5.6. &c. together with the ground of it (namely) our vnion with Chriſt that we being made one with Chriſt, hauehave communion and fellowſhip with him in his death, buriall and reſurrection, and hereby firſt we may ſee the wickedneſſe of that Popiſh diſtinction,Confutation of a Popiſh diſtinction. that baptiſme Vſe. 1 is for remiſſion of ſinne…, life and ſanctification; but confirmation by laying on the hands of the Biſhop, which they hold alſo to be a ſacrament, is for ſtrength to fight againſt ſpirituall enemies, as though there were any ſanctification, without ſtrength to fight againſt ſpirituall enemies, and as though when wee hauehave comfort from baptiſme againſt terrors and temptations, wee are not ſtrengthned and encouraged to fight againſt them, it is a moſt abſurd and fooliſh diſtinction, I leaue them, and for the vſe of this doctrine to our ſelues.
Is it ſo that ſuch as are inwardly baptized, are by their Vſe. 2 baptiſme,Triall, whether wee bee inwardly baptiſed or no. made partakers of the merite and power of Chriſt his death, buriall and reſurrection; then let vsus hereby examine our ſelues, if wee find our ſelues dead and buried with Chriſt, wee are inwardly baptized, but if it bee otherwiſe, wee are not; and that we may know when wee are dead and buried with Chriſt, remember wee the condition of ſuch as are dead and buried, they neyther ſee nor heare, they hauehave no ſenſe nor feeling of any thing;How wee may know that we are dead and buried wlth Chriſt. if it bee thus with vsus in reſpect of ſinne, when the Diuell, and our owne corruption doe allure vsus to ſinne; if we bee not moued to it, but are as men dead in regard of it; wee are then through baptiſme dead and buried with Chriſt: but if when wee are moued to ſinne, wee hauehave hearts ready to yeeld vntounto it: for example, when wee are tickled, with the luſt of vncleanneſſe, if our heartes bee ready to conſent, and our bodies to execute the ſame; if when wee are prouoked by iniury our hearts be preſently enflamed with anger, our tongues ready to ſhoot out bitter words; we are not yet through Baptiſme partakers of the power of Chriſt his death and buriall, and conſequently we can hauehave no comfort by our baptiſme, & let vsus know it for a truth, that without inward Baptiſme wee hauehave no part in Chriſt, outward baptiſme without the inward is but the marke of a foole that makes a vow, and afterwards breaks it, as ſaith the Preacher, Eccleſ. 5.3.
Let me now adde one thing to this point, by way of further vſe and application of it (namely) this, it being ſo that as many as are truely baptized, are by baptiſme made partakers of the merite and power of Chriſt his death, buriall and reſurrection, and wee are hereby to examine our ſelues, let vsus further know that wee are often to examine our ſelues vponupon eueryevery occaſion, wee are to looke Vſe. 3 to our baptiſme, to ſee whether we through baptiſme, be dead, buried, and raiſed vp with Chriſt, or no, and eſpecially then, when the ſacrament of Baptiſme is adminiſtred in our ſight;We are often to trie whether wee bee inwardly baptized or no, and eſſentially when the ſacrament of Baptiſme is adminiſtred in our ſight. the adminiſtration of that Sacrament muſt be a viſible Sermon to put vsus in mind of this duetie, euen then are wee to enter into our owne hearts, and to examine our ſelues, it is therefore a great fault in ſuch as depart and goe away from the publike aſſembly (hauing no vrgent extraordinary occaſion) when the Sacrament of Baptiſme comes to bee adminiſtred, as it is a bewitching, and an inchantment of Sathan to hold ſuch as hauehave Ieſus Chriſt in liuely manner deſcribed in their ſight, and crucified before them, in the preaching of the word and adminiſtration of the ſacraments, to hold them from yeelding obedience to the truth,Reproofe of ſuch as depart and goe from the aſſembly when the Sacament of Baptiſme is adminiſtred. as the Apoſtle ſayth, Gal. 5.1. ſo doubtleſſe it is a ſubtlety and ſleight of the Diuell, as much as poſſibly hee can to keepe men from ſeing Chriſt crucified before them. From ſeeing the death of Chriſt in liuely manner ſet before them, either in the preaching of the word; or adminiſtration of the Sacraments; and to this end he labours to faſten vponupon their mindes this conceit, that Baptiſme onelyonly concernes the little children that are to bee baptized, and ſome few others, & nothing at all belongs to them but that they may depart the congregation at their pleaſure, and without queſtion he hath poyſoned the minds of many with this pleaſing conceit, and it is very needfull that this cunning working of Sathan ſhould be diſcouered vntounto vsus, and wee put in minde of this fault, that we may learne to reforme it, and to this end know we.
That Baptiſme is a publike worke of the whole congregation, and eueryevery one of vsus hath a part in that worke, in witneſſing the worke done by the the Miniſter, in approuing the ſame by one conſent of the ſpirit of grace, by conſenting in prayer and thanksgiuing, yea the whole body of the congregation ought with knowledge of Gods couenant, & ioy of a member to be added to the church, to addreſſe themſelues to that worke; yea eueryevery one of vsus ought particularly to take profite by it, as oft as wee ſee it adminiſtred, we are to call to mind our owne Baptiſme, and ſee whether the Lord hath beene powerfull through that to kill, and bury ſinne in vsus, and to raiſe vsus vp to newneſſe of life or no, and to remember the vow eueryevery one of vsus made in Baptiſme, this is our duty, and theſe excellent vſes ought wee to make of that holy Sacrament, whenſoeuer wee ſee it adminiſtred; therefore let no man thinke it a matter arbitrary and indifferent, that he may eyther ſtay or goe away at the time of the adminiſtration of it: no, no it is our duety to attend it, and it is of excellent and profitable vſe to eueryevery one of vsus, and it is the ſubtlety of Sathan to make vsus lightly regarde it.
I paſſe on to further matter from theſe wordes of the Apoſtle, buried with him through Baptiſme, &c. there is yet offered one thing more to be conſidered of vsus, & that of excellent vſe.
Hence we are further taught, that ſuch as are engrafted Doct. 4 into Chriſt through Baptiſme, are ſo nearely conioined with him, as that they are dead and buried with him, and rayſed vppe together with him; yea, what Chriſt did as mediatour, they did with him as the members of his body;Such as are ingrafted into Chriſt throgh Baptiſme, are ſo nearely conioyned with him, as that the things done by Chriſt as Mediator, they did with him as the members of his body. Hence it is that the Apoſtle, 1. Corinthians 12.12. (which is worthy to bee obſerued of vsus) giues the name of Chriſt to all true beleeuers in Chriſt, he ſtiles them ioyntly together being one miſticall body by the name and title of Chriſt, ſo is Chriſt (that is) the Church of Chriſt; and he giues the reaſon of it in the verſe following, becauſe by one ſpirit they are all baptized into one body, whether Iewes or Grecians, bond or free, and hauehave beene all made to drinke into one ſpirite, and they are made one body, vnderunder one and the ſame head Chriſt Ieſus; and hence it is that the Apoſtle, Gal. 2.19. ſaith he was crucified with Chriſt, and in the thirde Chapter of this Epiſtle, Verſe 1. If yee then bee riſen with Chriſt, ſeek thoſe thinges which are aboue, as if he had ſaid, if yee bee made one with Chriſt, and as members of Chriſt be riſen vp with him, ſeeke thoſe things which are aboue, where Chriſt fitteth at the right hand of God: by all which places & many others that might be broght it is very cleare, that ſo neare is the vnion and coniunction of Chriſt and his true members ingrafted into him through Baptiſme, that what Chriſt did as mediatour, they did with him, when hee died they died with him, when he was buried they were buried with him, when he roſe againe from death to life, they were rayſed with him.
Firſt, this may ſerue as a ground of excellent comfort Vſe. 1 to all ſuch as are truly ingrafted into Chtiſt by Baptiſme,Comfort to all ſuch ar are truly ingrafted into Chriſt by Baptiſme. for why? conſider it, is it ſo that when Chriſt died, they that are engrafted into him died with him, when he was buried, they were buried with him, when he roſe againe, they were rayſed with him? what then ſhall diſappoint them, what then ſhall depriue them, of the fruite, the benefite, and the comfort of Chriſt his death, buriall, and reſurrection; ſurely, not all the power of hell is able to do it; Let the Papiſts ſay what they will, that iuſtifying faith by which wee holde the merite of Chriſt his obedience, actiue and paſſiue, may be vtterly loſt, which they are neuer able to proue, yet they will neuer be ſo ſhameleſſe as to ſay wee can bee fruſtrated and diſappointed of the fruit, benefite and comfort of that which wee hauehave already done together with Chriſt, can a member of Chriſt die with Chriſt, be buried with him, and rayſed vp with him, and finde no benefite nor comfort by Chriſt his death, buriall and reſurrection, he dying, being buried, and rayſed vp for the good and comfort of his members; it is not poſſible, as many as are truely ingrafted into Chriſt, died with Chriſt when hee died, were buried with Chriſt when hee was buried, and were raiſed with Chriſt when he was raiſed, and therefore cannot bee diſapointed of the benefit of his death, buriall, and reſurrection, but ſhall be ſure to finde the comfort in thoſe deeds of Chriſt, both in life and death; yea we being once ſet into Chriſt, and made one with Chriſt, our hope of heauen is ſo ſure and certaine that we are ſaid now to ſit with him in heauen already, they are the very words of the Apoſtle Epheſ. 2.6. and that is a ground of ſweete comfort for all ſuch as finde themſelues engrafted into Chriſt through Baptiſme.
Againe it being ſo, that ſo neare is the vnion betweene Vſe. 2 Chriſt & his mēbers, that when Chriſt died they died with him, when he was buried they were buried with him, when he roſe from the dead they were raiſed with him. If euer we looke for comfort by Chriſt, here muſt be the ground of it that we are dead & buried, & raiſed with Chriſt;If euer wee looke for comfort by Chriſt the ground of it muſt be this that we are dead, and buried, and raiſed vp with Chriſt. for al our comfort is from our vnion with Chriſt, and as many as are truely vnited with him are dead, buried, and raiſed vp with him, and therefore if euer we looke for comfort by him, we muſt finde our ſelues dead, buried, and raiſed vp with him: through the ſubtilty of Satan many deceiue themſelues, they thinke it ſufficient if they can ſay, Chriſt died for them, and they are perſwaded Chriſt ſhed his bloud for them, though they neuer finde themſelues crucified, dead, buried and raiſed vp with Chriſt.
But we muſt know that this is not ſufficient, Queſt. this is not to build our comfort on a ſure ground; no will ſome ſay, is not the merit of Chriſt his Death, a ſure ground to build vponupon.
I anſwer, Anſw. yes, for thoſe to whom it appertaines, and they are onelyonly Chriſt his members, who were crucified with him: and if we would finde and bee aſſured of true comfort in Chriſt, we muſt not reſt in the fruit and merit of his death, but wee muſt goe a ſtep further and find our ſelues crucified and dead with him.
Queſt. If you aske how a man ſhall know this: the Apoſtle hath taught vsus, Anſ. Rom. 6.6.7. When the old man (that is) our naturall corruption is crucified with Chriſt; as a malefactor executed ceaſeth from theft murder, and the like, ſo certainely, if thou bee crucified with Chriſt, thou ſhalt finde thy ſelfe to ceaſe from thy old ſinnes. And let this be euer the ground of thy comfort in Chriſt, that thou art crucified with Chriſt: euen a wicked reprobate may fancy to himſelfe that the merit of Chriſt his death belongs to him, but can neuer goe thus farre to finde himſelfe dead and buried with Chriſt: if then wee would goe beyond a reprobate, one that is damned in hell. Let vsus not content our ſelues with a bare notion that Chriſt died for vsus, but let vsus labour to finde our ſelues dead, buried, and raiſed vp with Chriſt: and that onelyonly will aſſure vsus, that wee through baptiſme are ingrafted into Chriſt, and made one with him, and that all the ſtrength of Hell ſhall neuer be able to make a diuiſion between Chriſt and vsus, and that will bee vntounto vsus a ſure ground of laſting comfort: it followeth, (through the faith of the operation of God) in theſe words the Apoſtle ſets downe, as wee hauehave ſhewed, the inward meanes by which outward Baptiſme was effectuall to the Coloſſians, and they made pertakers of Chriſt his buriall and reſurrection, (namely) faith, and that is deſcribed by the efficient cauſe of it, (namely) the actuall working of the power of God. For the power of God is two fold;Interpretation. abſolute, by which he is able to doe more then he will; and actuall… equall to his will, and that power we are heere to vnderſtand, and the meaning of the words is briefly this, through faith wrought in you by the actuall power of God.
Obſerue we hence in the laſt place, that Baptiſme is effectuall Doct. 5 to ſeale vp the grace of God, touching waſhing away of ſinnes and regeneration onelyonly in ſuch as beleeue it is not the outward act of baptiſme that doth conferre and giuegive grace without faith. The Apoſtle ſaith plainly,Baptiſme is effectuall to ſeale vp Gods grace onelyonly in ſuch as beleeue. Yee are buried with Chriſt through Baptiſme, and that through Faith. Yea, the propoſition is generall, that the Sacraments without faith doe not actually conferre grace Epheſ. 5.26. The Apoſtle ſaith, that Chriſt ſanctifieth his Church by the waſhing of water, and hee there ſtaies not, but addes further through the word, (that is) through the word of promiſe beleeued: for indeed, the word it ſelfe is not as a phiſicall or naturall inſtrument containing grace, but doth onelyonly ſignifie the good wil of God to his choſen, and being mixed with faith is profitable, and it is the power of God to ſaluation onelyonly to them that beleeue, Rom. 1.16. Therefore the Sacraments which are but the word of God made viſible, doe not giuegive grace by the outward act, but through faith in thoſe that rightly receiue them, they are effectuall to ſignifie and ſeale vp the grace of God.
Vſe. Firſt, this may diſcouer vntounto vsus the errour of the Vſe. 1 Papiſts,Diſcouerie of the error of the Papiſts touching the force and effect of the Sacraments. who teach that the Sacraments of the new Teſtaſtament conferre grace, ex opere operato, yea, they ſay that the Sacrament of Baptiſme doth it ſelfe waſh away ſinnes by force and vertue of the worke and word done, and ſaid in the Sacrament; and for this they alledge Act. 22.16. Ariſe and be baptiſed, and waſh away thy ſinnes in calling on the name of the Lord. Which text if it bee well obſerued makes directly againſt them; for to the Sacrament of Baptiſme is heere ioined calling on the name of the Lord, which is a fruit of faith, and whereunto ſaluation is promiſed, Rom. 10.13. It is therefore a meere deuice of their owne, that Baptiſme or the Supper of the Lord doe conferre and giuegive grace by the very worke done: wee are to renounce it as an vntruth and Popiſh errour.
And for the vſe of the point to our ſelues, is it ſo that Vſe. 2 the Sacraments doe not actually giuegive grace, we muſt then looke when we pertake of the Sacraments, that wee bring faith with vsus,When wee come to partake of the Sacrament. we muſt look that we bring faith with vsus. the Sacrament doe not worke faith, but ſeale it vp where it is wrought, and if faith be not all ready in vsus, they ſeale vp nothing but iudgement vntounto vsus; yea, wee muſt mixe the hearing of the word and praier with faith, or elſe our hearing will bee vnprofitable, and our praiers but lip-labour and abominable, and hence it is that men finde no comfort in the promiſe of the Goſpell in time of trouble, and hence alſo is it that men by the threatnings of Gods Law are more hardned and the word becomes a ſauour of death to their deepe condemnation; labour we therefore to beleeue and to mix the word and Sacraments with faith, or elſe the Sacrament ſhall be a ſeale of thy damnation, and the word preached and heard by thee ſhall aggrauate thy iudgement.
Theſe words (though the faith of the operation of God) vnderſtood as before they were expounded, doe further afford vntounto vsus this point of inſtruction.
Doct. 6 That true faith by which wee are vnited to Chriſt, and made one with him, and hauehave fellowſhip with him in his death, buriall, and reſurrection is the effect of the mightie working power of God; True faith in Chirſt is not in vsus by nature, nor begotten by any power or ſtrength of ours, but is onelyonly wrought in vsus by the powerfull and almighty hand of God.True faith by which we are knit vntounto Chriſt & hauehave fellowſhippe with him is wrought in vsus by the powerfull hand of God. Therefore the Apoſtle heere cals it the faith of the operation of God, or the faith of Gods power; true faith is not onelyonly the meere free gift of God, Phil. 1.29. to you it is giuen for Chriſt, that not onelyonly yee ſhould beleeue in him, but alſo ſuffer for his ſake, as all other graces are; but it is ſo wonderfull and ſo ſupernaturall a gift and grace of God as it is wrought by the exceeding greatneſſe of his power, by the working of his almighty power: as the Apoſtle ſaith, Epheſ. 1.19. That yee may know what is the exceeding greatneſſe of his power towards vsus, which beleeue according to the working of his mighty power, and the reaſon of it, that faith in Chriſt is ſo wonderful and ſo ſupernaturall a gift is this
Becauſe it is not onelyonly aboue nature corrupted, Reaſon. but euen aboue nature created, it was not in the pure nature in time of mans innocency before the fal, becauſe then there was no neede of it, other gifts and graces were and ſo other gifts and graces are now onelyonly renewed in thoſe that are effectually called by the working of Gods ſpirit, they were before in nature created, but ſaith in Chriſt was not ſo; true faith in Chriſt is firſt wrought in ſuch as are in their corrupt ſtate and condition, and therefore is a moſt wonderful, heauenly and ſupernaturall worke of the mighty power of God.
Let vsus then from hence bee admoniſhed to take heede Ʋſe. 1 we deceiue not our ſelues; let no man fancy to himſelfe that faith is in his owne power, that hee can at his owne time and pleaſure beleeue in Ieſus Chriſt,They deceiue themſelues who thinke they can at their owne time and pleaſure beleeue in Chriſt. heerein the Deuill doth delude many thouſands of poore ſoules in the world; hee perſwades them that either already they beleeue and hauehave faith, and that eaſily conceiued without feeling of any working of the mighty power of God, yea, ſome are ſo beſotted and blinded by the ſubtilty of Satan, that they thinke they hauehave beleeued in Chriſt euer ſince they were borne, and neuer doubted of Gods mercy; or elſe if this ſlight be diſcouered and be two palpable and their eies be opened to ſee it, then he perſwades with them, that though now they beleeue not, yet they may heereafter when they will, and that it is an eaſie matter to beleeue in Chriſt, and in their owne power to beleeue when they liſt; yea, that they may take hold of the merciemercy of God, and merit of Chriſt, at the very laſt houre of their life, and with this pleaſing conceit he deceiues many and drawes many a poore ſoule downe to perdition: let vsus therefore learne this truth, that true faith in Chriſt is a wonderfull worke of Gods power, and make vſe of it to oppoſe it againſt the ſubtill and cunning ſlight of Satan, going about to perſwade to the contrary, and that we may be yet further reſolued and ſetled in this truth, and armed againſt the ſubtilty of Satan in this reſpect, conſider wee but this one thing, that if true faith in Chriſt were in a mans owne power, then certainely neuer any of them whoſe hearts are preſſed downe with the burden of ſinne, and the anger of God for the ſame would deſpaire, but would take hold of Gods mercy.
Now lamentable experience ſheweth the contrary that at ſuch time as ſome are brought to a ſight of their ſinn…s & a thorow ſenſe and feeling of Gods anger againſt them for the ſame, they cannot then beleeue in Chriſt, nor take hold of Gods mercy by any meanes, it is the property of the curſed nature of man at ſuch a time,Note. as that to blaſpheme God, and to deſpaire of Gods mercy; and therefore it is not in mans power to beleeue when he liſt.
Looke on the example of Iudas, did not hee, when hee ſaw the greatneſſe of his ſinne, and Gods hand was heauy vponupon him, did not hee in a helliſh horror of conſcience and fearefull deſperation lay hands vponupon himſelfe: if faith had been in his owne power would he hauehave done ſo? certainly he would not, let then all ſuch as now in the ſecurity of their hearts (neither ſeeing, nor feeling the waight of their ſinnes) thinke that faith is in their owne power, and that they may beleeue in Chriſt when they will: conſider it, that when Gods hand ſhall be heauy vponupon them, & the Lord ſhal let them ſee the greatneſſe of their ſinnes, that happily then they may ſeeke for faith and neuer finde it; yea, it may be that if then one would giuegive them ten thouſand worlds, they ſhall not be able to find any comfort in Chriſt; let them thinke vponupon it, and learne to know that true faith in Chriſt, is not in a mans owne power, but it is onelyonly the worke of Gods mighty power, and neuer reſt till they finde that the Lords hand hath wrought vponupon them, and in them the wonderfull ſupernaturall worke of faith, and that we be not deceiued in this point of ſo great weight and conſequence, our ſaluation depending vponupon it; (for without true faith in Chriſt there is no hope of ſaluation) let vsus neuer reſt till we find ſuch a faith wrought in vsus, as is able euen to breake thorow the ſence and feeling of our owne ſinnes, and Gods anger, and to take hold on Gods mercy, and the merit of Chriſt for our comfort, and then wee may bee ſure that faith is wrought in vsus by the mighty and powerfull worke of Gods ſpirit.
Againe, is it ſo, that true faith in Chriſt is the worke Ʋſe. 2 of the mighty power of God, then let all ſuch as finde it truely wrought in them,Comfort for all ſuch as find true faith truly wrought in them. herein comfort themſelues; for certainely faith being wrought by the power of God, the ſame power ſhall euer preſerue it from failing, and beeing vtterly loſt what power ſhall be able to vanquiſh and ouermaſter the power of God, not all the power of heauen, earth, or hell, can bee able to doe it, and hence it is, that true faith neuer vtterly faileth; this comes to paſſe through the power of God, which in all true members of Chriſt, is a continued power, working ſtrength and ſtability in them, and neuer wholly interrupted,Note. it is not any vertue or excellency in faith it ſelfe that makes it of neuer failing continuance; it is changeable in it ſelfe, and nothing in it ſelfe is vnchangeable but God: but it is the power of God euer working in ſome meaſure in the members of Chriſt, that makes faith not to faile; hence it is, that the Apoſtle 1. Peter 1.5. ſaith, that wee beeing begotten to a liuely hope by the reſurrection of Ieſus Chriſt from the dead, &c. are kept by faith vntounto ſaluation: but how? by any power in faith it ſelfe. No, but by the power of God. The words are very ſignificant, we are kept or garded (for ſo the originall word ſignifieth) as with a ſtrong garriſon, true faith wrought in vsus by the power of God, is fenced and fortified by the ſame power of God againſt all hoſtility, ſo as no enemy of our ſaluation can breake in vponupon it to ouercome it, it may be much weakened and leſſened in the meaſure, and the Lord may ſuffer it to bee ecclipſed and ouerſhadowed with ſome grieuous temptation; but his power that hath begotten it, will neuer ſuffer it vtterly to faile: no, the mighty power of God being the efficient working cauſe of faith, giues aſſurance to true beleeuers that no aduerſary power whatſoeuer can euer preuaile againſt their faith, though the Lord do ſometimes afflict them grieuouſly; yet I may bee bold to ſay, that the ſtroake of his owne hand cannot preuaile againſt their faith, becauſe he will not; for his working power is onelyonly equall to his will, it goes not beyond it. Hence it was that Iob ſaid 13. Chap. 15. verſ. Though the Lord ſhould kill him, yet he would beleeue in him; doubtleſſe not boaſting of any ſtrength in himſelfe▪ but being aſſured that his faith ſhould euer bee ſupported by the mighty power of God, and not by any ſtroake of Gods hand: no, not by the greateſt of all, death it ſelfe; be vtterly quelled and extinguiſhed: and vponupon this ground may all ſuch as hauehave true faith wrought in them, build their aſſurance that their faith ſhall neuer faile, nor be vtterly loſt, becauſe it is wrought by the mighty power of God, and by the ſame power it ſhall euer be preſerued. And let all ſuch as finde true faith in Chriſt truly wrought in them, herein comfort themſelues.
Come wee to the laſt words of this verſe, wherein this working power of God is ſpecified to be the ſame that raiſed vp Chriſt from the dead, for that is the meaning of the Apoſtle in theſe words,Interpretation. (which raiſed him from the dead) as if he had ſaid who by that working power of his raiſed vp Chriſt from the dead, the words are cleare, and neede no further expoſition; onelyonly leſt wee ſtumble at ſome places of Scripture which ſeeme not to agree with this, that God raiſed vp Chriſt from the dead, in that it is ſaid, Chriſt raiſed vp himſelfe, Iohn 10.18. No man taketh my life from me, but I lay it downe of my ſelfe. I hauehave power to lay it down, and hauehave power to take it againe. Know we that the word (God) in this place is to be taken eſſentially, not perſonally, For the whole Trinity, and not for the firſt perſon God the Father, and the externall workes of the Trnity are vndeuided.
God the Father raiſed vp Chriſt,
Chriſt as God raiſed vp himſelfe,
And God the holy Ghoſt raiſed him vp:
And ſo there is good agreement of this place and other places of Scripture.
Now firſt, we are to marke that the Apoſtle ſpecifying the power of God by the effect of it, he makes choiſe of this effect rather then any other, the raiſing of Chriſt from the dead; he ſaith not through the faith of the operation of God which created the world, but through the faith of the operation of God which raiſed Chriſt from the dead; hence we may gather this concluſion.
That the al-ſufficient mighty power of God was wonderfully Doct. 7 declared in raiſing Chriſt from the deade.The al-ſufficient & mightie power of God appeared in raiſing vp Chriſt from the dead. In the reſurrection of Chriſt did appeare the exceeding greatneſſe of Gods power, the Apoſtle doth plainely auouch it, Epheſ. 1.20. What is the exceeding greatneſſe of his mighty power towardes vsus which hee wrought in Chriſt, when he raiſed him from the dead. Rom. 1.4. The Apoſtle ſaith, Chriſt was declared mightily to bee the Sonne of God, touching the ſpirit of ſanctification by the reſurrection from the dead.
Now the reaſon Reaſon. of it, that Gods power was ſo exceedingly declared in raiſing Chriſt from the dead is this, becauſe the humiliation of Chriſt by death was exceeding great: neuer any was, nor could bee ſo compaſſed about with the bounds or ſorrowes of death, as they are called, Act. 2.24. as he was for a time. Therefore in the looſing of thoſe bounds there muſt needes appeare the greateſt power that euer was, for the ſtrongeſt bonds require the mightieſt power to looſe them.
Now the Lord hath made it knowne that in raiſing vp Chriſt from the dead, Vſe he declared his mighty power that we ſhould make vſe of it: & ſurely we are thus to take profit duplicate page duplicate page by it when we are in the greateſt diſtreſſe, either of body or minde,When we are in the greateſt diſtreſſe of body or minde we are to conſider if the mightie power of God in raiſing vppe Chriſt from the dead as a ſpecial meanes to ſtrengthen vsus. wee are then to looke at the power of the Lord in raiſing vp Chriſt from the dead; and to conſider that the Lord thus ſhewed foorth his power in looſing the bonds of death, when it ſeemed all hope was gone, and when death ſeemed to triumph ouer Chriſt, and that will raiſe vp our fainting hearts and fill them with comfort in our greateſt extremities; for indeede though the Lords power ſupport vsus in time of ſome great diſtreſſe, otherwiſe we ſhould vtterly faint and fall flat vnderunder it, yet at ſuch a time as that we are not able, through our infirmity and weakeneſſe, clearely to ſee and perceiue that working power of the Lord, we are therefore to lift vp our eies and to looke at the mighty power of the Lord appearing manifeſtly in raiſing vp Chriſt from the dead, and ſetting him at his right hand in heauen, and that will be a meanes to confirme and ſtrengthen vsus in our hope and dependance on God at all times: wee know that if a ſicke man can call to minde any one that was handled as he now is, and yet recouering his health, it comforts him much; in like manner if wee in time of trouble and diſtreſſe can but remember the example of ſome meere man on whom the Lord hath ſhewed his mercy and power in his deliuerance, be it Iob or any other, Iam. 5.11. the Apoſtle ſaith, Ye hauehave heard of the patience of Iob, and hauehave knowne what ende the Lord made, it is a notable meanes to comfort, and to ſtrengthen our hope, much more will it comfort vsus if wee ſet before vsus the mighty power of the Lord in raiſing Chriſt from the dead: and therefore let vsus euer in time of Vſe. 2 great diſtreſſe, looke at the greatneſſe of Gods power manifeſted in Chriſt, and that will comfort vsus.Gods power manifeſted in raiſing Chriſt from the dead giues vsus aſſurance that wee ſhall not bee left in graue.
Yea, we are thus to conſider of the mighty power of the Lord in raiſing Chriſt from the dead, that he being raiſed who was bound with ſuch ſtrong bonds of death: ſurely we ſhall not be left in graue, the Lord raiſed Chriſt when he was dead and laid in the graue; therefore an eaſie matter is it for him, when wee are dead and and laid in our g…aues to raiſe vsus, if he raiſed him with his whole hand, he can and will raiſe vsus with his little finger which is an excellent comfort to be thought on by all true beleeuers.
Obſerue further, that the Apoſtle ſaith, Not raiſed Doct. 8 from the graue, but from the dead; whence it is cleare, that Chriſt deſcended into the ſtate of the dead:Chriſt deſcended into the ſtate of the dead. hee was among the dead, that as the Apoſtle ſaith, Rom. 14.9. hee might be Lord both of the dead, and of the quicke: and the comfort of this is deliuered in the verſe before. Rom. 14.8. That whether wee liue, we liue vntounto the Lord, or whether we die, we die vntounto the Lord, Vſe.. whether wee liue therefore or die, wee are the Lords.True beleeuers whether they liue or die, are ſtill the Lords. As many as truly beleeue in Chriſt, though they be dead, yet ſtill they are the Lords; yea their dead bodies are ſtill within the couenant and ſtill conioined to Chriſt, which is a ſweete comfort vntounto them.