Exposition of Colossians, Sermons · Chapter 2 · Verse 17
VER. 17. Which are but a ſhadow of things to come: but the body is in Chriſt.
This verſe hath reſpect to the verſe immediatly foregoing as a further confirmation of it by a new argument, and in it is alſo couched an anſwer to a ſecret exception, that falſe teachers might take againſt the Apoſtles concluſion in the verſe before; for happily they might except againſt him, and ſay: is not the choice of meats, and obſeruation of ſolemne feaſts, new moones, and the vſe of other ceremonies among the Iewes, a thing commanded of God, why then ſhould they be neglected?
To this the Apoſtle doth infold an anſwer in the words of this verſe, and it is this. That they were indeede commanded of God, but onelyonly to this ende, to ſhadow out Chriſt to come, and at his comming to ceaſe and hauehave an end; and ſo the Apoſtles argument for confirmation of his conluſion is here taken from the end and vſe of the ceremonies of the Law, and may thus beframed.
The Ceremonies of Moſes Law were appointed by God to prefigure and ſhadow out Chriſt to come.
Therefore Chriſt being now exhibited and come in the fleſh there is no more vſe of theſe ceremonies they hauehave ended their office in Chriſt.
In this Verſe more ſpecially we hauehave,
Firſt, a deſcription of the Legall Ceremonies, what they were in their owne nature and proper vſe (namely) that they are a ſhadow of things to come.
Secondly, what Chriſt is in reſpect of them, that hee is the body of thoſe ſhadowes in the words following, but the body is in Chriſt.
Interpretation.Come we to conſider the words of this Verſe, (Which) (that is) which ceremonies before mentioned, and all other of like ſort. (A ſhadow) This word ſhadow is a word of ſimilitude or compariſon and the meaning is a type or reſemblance figuring and ſhewing things to come, and the legall Ceremonies are thus compared to a ſhadow, eſpecially in two reſpects,
Firſt, becauſe as a ſhadow doth ſhew the body obſcurely (for who can perfectly know the body by the ſhadow?) ſo the types and figures of the old Law did obſcurly ſhew things to come.
Secondly, becauſe as a ſhaddow is a thing without ſubſtance, and formally by it ſelfe a meane accident: ſo the rites and ceremonies of the law taken by themſelues, were empty ſhewes (of good things to come) (that is) of Chriſt to come, of the miſteries and benefits of Chriſt, as reconciliation with God, iuſtification, remiſſion of ſinnes, purgation of conſcience, and the like.
(But the body is in Chriſt) The words are, but the body is of Chriſt, the meaning is, but Chriſt is the body of thoſe ſhadowes (that is) the ſubſtance and truth of them, becauſe hee did truelie performe and exhibite thoſe thinges which they ſhadowed▪ thus then brieflie conceiue wee the words of this verſe, as if the Apoſtle had ſayd.
Which ceremonies before ſpoken of and all other of like ſort, are but an obſcure reſemblance, and being taken by themſelues are but an empty ſhew of Chriſt to come, & of the myſteries & benefits of Chriſt, Chriſt is the ſubſtance & truth of them, he truly performing and exhibiting thoſe things which they did prefigure and ſhadow out.
Now firſt the Argument heere vſed by the Apoſtle is to be conſidered in that he reaſons thus. Doctr. 1
That the end and vſe of legall ceremonies was to ſhadow out Chriſt to co come. And therefore Chriſt beeing now come, there is no more vſe of them it plainly teacheth vsus the abrogation of the vſe of all ſignificant and ſhadowing ceremonies of Moſos Law, that by Chriſt his comming and death all ceremonies of figure and ſignification are abrogated and taken away in regard of the vſe of them.All ſignificant and ſhadowing ceremonies of Moſes Law are taken away by Chriſt his death in regard of the vſe of them.
I ſay ceremonies of figure and ſignification for ſome were of order, and may be vſed without binding the conſcience to the neceſſary vſe of them. And againe, I ſay, in regard of the vſe of them, for as thoſe ceremonies are ſet downe in the bookes of the old teſtament they are part of the written word of God and may ſtill inſtruct vsus concerning Chriſt his comming ſuffering death, and the many and great fruits of it: but in regard of the vſe and obſeruation of them they are quite abrogated and we now in time of the Goſpell are free from the obſeruation of any Iewiſh ceremony, being a figure of Chriſt to come, yea, now the vſe and obſeruation of Iewiſh ceremonies is a thing not arbitrary and left to vsus as indifferent, but it is vtterly vnlawfull, and that is plainely taught Heb. throughout but ſpecially 9.10.11.12. in the 10. verſe it is ſayd, that the ſeruice of the old Teſtament onelyonly ſtood in meates and drinkes, and diuers waſhings, and carnall rites vntill the time of reformation, when was that time? it is expreſſed in the verſe following (namely) the time of Chriſt his comming but Chriſt being come, an high Prieſt of good things to come by a greater & more perfect tabernacle, not made with hands (that is) not of this building. Neither by the bloud of goats and calues: but by his owne bloud entred he in once vntounto the holy place, and obtained eternall redemption for vsus Gal. 5.2. the Apoſtle was bold to tell the Gala…hians and he ſpeaks it with authority ſetting his own name before it, that the vſe of circumciſion would prooue moſt dangerous vntounto them, behold I Paul ſay vntounto you, that if ye bee circumciſed, Chriſt ſhall profit you nothing.
Object. Act. 16.3. Paul himſelfe circumciſed Timothy.
Anſw. It is true, but the text ſayth it was becauſe of the Iewes, in regard of the weake Iewes, who otherwiſe would hauehave beene offended.
Object. Why? but if circumciſion were vtterly vnlawfull, then hee ought not to hauehave vſed it for auoyding the offence of any.
To this I anſwer, Anſw. though circumciſion after the death of Chriſt was a dead ceremony, yet till the deſtruction of Solomons temple it was a thing indifferent, it was a ceremony dead, but not buried, and ſo was it vſed by the Apoſtle as a thing indifferent, but after the deſtruction of the Temple, when the Church of the new teſtament was planted, then was it a deadly ceremony vtterly vnlawfull. And therefore wickedly, Vſe and moſt iniuriouſly deale the Papiſts, in loading their ſimple followers with an huge heape of ceremonies,Diſcouery of the iniurious dealing of the Papiſts in loading their followers with a maſſe of ceremonies. taken partly from the Gentiles, and partly from the Law of Moſes, their maſſe which they account the marrow of religion, is nothing but a maſſe of Iewiſh ceremonies, and therein they lay on mens necks an intollerable yoake ſo called, Act. 15.10. yea, therein they ſhew themſelues to be led with the ſpirit of Antichriſt, ſuch a ſpirit as Iohn ſpeakes of, 1. Ioh. 4.3. in effect denying Chriſt to be come in the fleſh, we muſt remember that we are now ſet free from the vſe of Iewiſh ceremonies; we now are not to worſhip God in outward ſacrifices and ceremonies, but in Spirit and trueth, euen in ſpirituall worſhip and ſeruice.
The next thing offered vntounto vsus from this verſe is this, that the Apoſtle in deſcribing the legall ceremonies, vſeth this compariſon, that they are but ſhadowes: Hence we are plainely taught thus much.
That the ſignificant ceremonies of the Law were onelyonly Doct. 2 obſcure reſemblances,The ſignificant ceremonies of Moſes law were only obſcure reſemblances & empty ſhadowes of Chriſt and his benefits. and by themſelues but empty ſhadowes of Chriſt, and the benefites of Chriſt. Chriſt was onelyonly ſhadowed out by them in the time of the old Teſtament. Chriſt his grace and benefites were not giuen by the very ſacrifices and ceremonies of the Law but they that vſed them were to hauehave an eye to the body of them (namely) Chriſt, hence it is that the people of God were often reproued by the Prophets in vſing of thoſe ſacrifices becauſe they reſted in the vſe of them, as if by the verie offerings of a ſacrifice their ſinnes had been taken away, and in their offering they had not an eye to the bodie they looked not at the true perfect ſacifice of Chriſt, whereof thoſe ſacrifice were onelyonly a ſhadowe the Lod therefore ſayth, Iſai. 1.11.12.13. what hauehave I to doe with the multitude of your ſacrifice, I am full of the burnt offerings of rammes and of the fat of fed beaſts, and I deſire not the bloud of bullockes, nor of lambes, nor of goats.
When you come to appeare before me, who required this of your hands to tread in my courts?
Bring no more oblations in vaine: incenſe is an abhomination vntounto mee: I cannot ſuffer your new moones nor Sabboths nor ſolemne daies (it is iniquitie) nor ſolemne aſſemblies. What is the reaſon of it? it is giuen ver. 15. in the end for your hands are full of bloud, as if hee had ſayd, when you offer theſe ſacrifices, you reſt in your outward ſeruice, as if the very offering of it were ſufficient to conferre my grace vppon you, you looke not by faith to the one true perfect ſacrifice, and that is manifeſt becauſe you doe not teſtifie your faith by the fruites of it, you ſtill continue in your ſinnes, and ſo your ſacrifices are abominable in my ſight, I cannot endure them, Hebr. 10.1. the holy Ghoſt ſayth in plaine termes, that the Law had the ſhadow of good things to come, and not the very image of the things.
Heer then comes a queſtion to be handled (namely) this.
What difference there is betweene the ſacracraments of the old teſtament and our Sacraments of the new teſtament, Queſt. for it may ſeeme that the Sacraments of the old teſtament being aboliſhed they were but ceremonies, and ſo but obſcure reſemblances and by themſelues but emptie ſhewes, and the queſtion may be how our Sacraments differ from them.
The Papiſts in anſwer to this queſtion ſay, that the Sacraments of the old teſtament did only ſignifie and ſhadow out grace to bee giuen afterward by the paſſion of Chriſt, Anſwer of the Papiſts. but our ſacraments in the new teſtament (ſay they) doe containe grace in them, and giuegive grace, ex opere operato by the very worke done; this is a meere vntruth, and a difference deuiſed by themſelues, that we therefore may aſſigne a right difference betweene them, we muſt firſt know that that the Sacraments of the old teſtament, were both ceremonies and ſacraments. Ceremonies as ſignes of the Meſſiah to come, and ſacraments as ſeales of the righteouſnes by faith hauing the word of promiſe adioined to them the Lord promiſing in his word that by thoſe ſignes he would offer, apply, ſeale vp and confirme grace in the righ vſers of them.
The true anſwer.Now then for anſwer to the queſtion, as the Sacraments of the old teſtament, were ceremonies, ſo there is a maine difference between them & our ſacraments, for ſo they are onelyonly reſemblances of things to come hauing no word of promiſe annexed vntounto them as our ſacraments hauehave, but as they were ſacraments, ſo there is no eſſentiall differenee betweene them and our ſacraments,No maine difference betweene the ſacraments of the old Teſtament and our ſacraments. they did ſignifie and ſeale vp the ſame grace and righteouſneſſe to ſaluation and life eternall, that ours doe, therefore the Apoſtle calles circumciſion the ſeale of the righteouſneſſe of the fayth, which Abraham had when he was vncircumciſed, Rom. 4.11.1. Corinth. 10.3.4. hee ſayth that the fathers in the old teſtament did eat the ſpirituall meate, and did drinke the ſame ſpirituall drinke, for they dranke of the ſame ſpirituall rock, that we do in our Sacraments (namely) Chriſt and ſo in ſubſtance there is noe difference between their ſacraments and ours, yet know that the ſacraments of the old Teſtament and our differs, and that in three things.The ſacraments of the old teſtament ment & ours diſſ…r further in three things
Firſt, in outward ſignes and rites.
Secondly the Sacraments of the old teſtament did foreſhew Chriſt to come.
Ours are viſible declarations of Chriſt already come.
Thirdly, our Sacraments doe more plainely and fully ſet Chriſt and his death before vsus then did theirs.
For as in the new Teſtament, the meanes of reuelation is more cleere, the light of faith greater, and the meaſure of grace more ample, ſo alſo by the ſacraments of the newe Teſtament is the grace of Chriſt more plainely and fully and plentifully offered and diſperſed then by the ſacraments of the old teſtament.
Now this wee are to conſider. Is it ſo that the grace of Chriſt, is not nowe ſet before vsus in obſcure ſhadowes, Vſe. as it was before his comming in the fleſh, is it nowe more fully and plainely and plentifully offered vntounto vsus in the preaching of the Goſpell, and adminiſtration of the Sacraments;
Then let it ſhame vsus to bee behinde them of the old teſtament, in knowledge, in faith, and in ſound and comfortable apprehenſion and application of the grace of Chriſt.It is a ſhame for vsus to bee behind them that liued in time of the old teſtament in knowledge, in faith, & in ſound receiuing of the grace of Chriſt.
Heerin manie are much defectiue, manie hauehave no vnderſtanding of the grace of Chriſt, ſo plainelie ſet before them in the ſacraments, as if Chriſt were yet in crucifying, and as if his bloud were now dropping from his body in their ſight; yet many that come to the Lords table, ſee it not, nor hauehave any apprehenſion of the grace that is offered. And what is the cauſe? Surely, that is one cauſe which our Sauiour hath giuen Ioh. 3.19. we louelove dowes rather then the ſubſtance, wee are ſo wedded to the vaniſhing pleaſures and fading profites of this world, which are but ſhadowes that wee cannot ſee, much leſſe affect the true ſubſtance of grace in Chriſt.
Well, let vsus remember what our Sauiour ſayth in that place, this is the condemnation that light is come into the world, and men louelove darkeneſſe rather then light, ſo certainely wee may iuſtly feare, that this will bee to our deeper condemnation, that the truth and ſubſtance of the old ſhadowes is come into the world, and yet wee rather louelove the ſhadows of pleaſure and worldly profits then this enduring ſubſtance, therefore our iudgement and condemnation ſhall be the greater.
Doct. 3 One thing more we may hence gather, in that the Apoſtle ſayth, that Chriſt in reſpect of the legall ceremonies is the trueth and ſubſtance of them, wee may conclude that all ſacrifices propitiatory are nowe ended in Chriſt,All ſacrifices propitiatory are now ended in Chriſt. they are now needles, yea, they are pernicious, becauſe Chriſt his perfect ſacrifice is ſucceeded in ſtead of all legall ſacrifices, they being weake and inſufficient to take away ſinne, Chriſt by his one offering hath made perfect them that are ſanctified, ſo ſaith the Authour to the Hebrewes, Heb. 10.14. and this diſcouereth to vsus, that the Ʋſe. 1 popiſh ſacrifice of the maſſe, which the Papiſts hold to be a propitiatory ſacrifice for the quicke and dead, is a moſt abhominable idoll,The ſacrifice of the maſſe is a moſt abominable idoll. they pleaſe themſelues in the ſhadow when they may hauehave the true ſubſtance, for they teach that Chriſt is ſtill offered vnderunder the formes of bread and wine, after an vnbloudy manner, which a is moſt groſſe, ſenceles and dangerous hereſie.
Let vsus remember that Chriſt his ſacrifice on the croſſe, Ʋſe. 2 was the complement,We are to cleaue by faith to the infinite and eternall merit of Chriſt his ſacrifice on the croſſe. ſubſtance and trueth of all the old ſacrifices, and ſo all expiatory ſacrifices are ended in that, & let vsus by faith only cleaue to the infinit and eternall merit of that one perfect ſacrifice, as the onelyonly propitiation for all our ſinne, and then we ſhall be ſure to finde remiſſion of ſinnes, peace with God in this life, and eternall comfort with him in the life to come.