A commentarie vpon the first and second chapters of Saint Paul to the Colossians. Wherein, the text is cleerly opened, observations thence perspiciously deducted ... Together with diuers places of Scripture briefely explained. By Mr. Paul Bayne. B.D.

VERSE 12. In that yee are buried with Him through baptisme, in whom yee are also raised up to∣gether through the faith of the operation of GOD, which raised Him from the dead.

NOw he commeth to the third thing, buryed with Him in baptisme, or by baptisme: this is the modus action is, and agreeth with those words, you have beene circumcised in Him, how? being buryed with Him in baptisme: It open∣eth both the manner, and may be as a proofe, thus:

Such as are dead and buryed to sin in Christ, they have put off all the body of sinne: But you have beene buryed with CHRIST by baptisme.

First then from the context, we see; [Doct.] that what circum∣cision was to the old people, that is baptisme to us; for he saith thus much, you have beene circumcised in being baptised, though in circumstantiall things these disagree, as in the sexe receiving the Sacrament; there men onely, here women. In the matter signified, Christ to come: in the degree of grace given: In the externall rite; yet the substance of the thing signified, manner of receiving, generall ends, they conspire.

Hence we may have a ground and warrant to proove the baptisme of infants lawfull and warrantable by the Word of God: [Vse] For circumcision being administred to infants in the time of the old Testament, there is no reason why baptisme succeeding it, should not bee administred to them in the time of the Gospell.

The second thing is, [Doct.] that from our union with Christ dead and buryed, we come to have the body of sinne crucified,

and put away from us. This is thus gathered; he saith they were circumcised, that is, had the body of sin put off them, while they were together buried with Christ, which baptisme signifieth and sealeth up in them: from this then we come to put off sins, that we are set into Christ dying, and buryed for the abolishing of sin: and hence Rom. 6. Saint Paul sheweth that we cannot live in sin, as formerly we did, and have to doe with it, because we are dead to it, being set into Christ dying, and that by bap∣tisme. The reason is, because that Christ hath by his death killed the sin of all that belong to Him, and there∣fore such as are set into His death, they cannot but feele the death of this body of sins which before lived in them. Even as when Adam sinned, and dyed to the life of God, all of us in him are dead, and so soone as we come actu∣ally to be members of him, we feele the effect of Adams death, even this, that being dead to the life of God, we lye in the spirituall death of ignorance and lusts: So CHRIST the second Adam, He dying to abolish sin, even that He might be the death of sin in all His mem∣bers, and lying buried under it, that He might so abolish it, as never to rise againe. Briefly then: Adam a roote of mankind finning, brought death upon all His. 1. By bringing imputation of sin. 2. Extinction of the life of grace. 3. A propagation of death in sin and trespasse. Christ standeth as a second Adam in the persons of all given Him to be His members, and having their sin im∣puted to Him, (1) He doth take away the guilt of it. (2) Dyed to sin, and lay under it in our nature, that we by vertue thereof might dye to it; the omnipotent spirit of Christ working through that death in the behalfe of all His the death of the creature, so farre forth as by the just judgement of God, it hath a power through Sathans

working to draw us from God to it selfe. (3) A death of our corruption; Galath. 6.15. By the Cxosse of Christ, the world is crucified to me, and I to it, that is, by Christ crucified. Briefly; as Adam becomming mortall and dying to this mortall life, wee all so soone as wee are borne members of Him, are mortall, and tend to death by force of that mortality in the roote of us: So Christ dying spiritually to this world, and the sin of all us His members that thus they might be abolished, we so soone as by faith we are made His members, or are borne of Him, we begin to dye spiritually, till in death we are fully mortified by vertue of that radicall death in Christ our Saviour, who dying according to his flesh, did so worke by His omnipotent spirit, that as the guilt was at once remooved; so the life of it was mortified, that it lost the raigne, and was successively to be abolished in the being of it, in all those who by faith should come to be engrafted into him, or all those who should spiritually descend from Him. (4) Lastly, He brought into our na∣ture supernaturall life, that so He in our nature might propagate it to all who were His.

The use hereof is to stirre us up above all things to seeke with Saint Paul; [Vse 1] that we may know what is the power of His death, the communion of His sufferings, while I feele my selfe made like to Him in dying to this world and sin; for by this we know that we are untied to Him suffering and dead to sin and this world, while we feele our selves by virtue thereof in like case; as I know my communion with Adam, that I dyed in him, while I see my selfe mortall hastening every day to death, as he is dead. The Lord Iesus make the scales fall off our eyes, that we may see the vertue of His most powerfull death toward all that are His.

This also letteth us see what we must doe when this world and the things of it are forcible upon us, [Vse 2] when our hearts feele the life of sin strongly making to them: come to Christ dying, speake to Him; Thou Lord hast cruci∣fied this world, thou hast overcome the strength of it: thou didst dye, not regarding the allurements of it: why doe I feele it have so mighty a hand over me, even be∣witching me as it were at the sight of it? So when I feele my sin stirring lively in the lawes of it, then to fly hither; Lord thou dying, hast beene the death of the sin of thy people: why doe I who am in thee, find it stirre, as if it never had received wound? The more we get to see our selves in Christ dying for the abolishing of all our sins, the more we shall feele them wasting in us.

Let us give glory to this glorious death which maketh us all to dye: [Vse 3] As in the naturall body, kill the head, and all the members dye after: so here, &c.

This sheweth us why it is that sin liveth in so many men in the world, [Vse 4] even from this, that they are not en∣grafted into Christ, and so doe not partake of the influ∣ence of that spirituall life, which from Christ the head floweth into all His members.

Buryed with Him in baptisme, you have put off your sins] being set into Him dying and buryed, ingrafted with Him, buryed in or by your baptisme.

Observe hence: [Doct.] God doth unite us with Christ, even by our baptisme: the Lord doth by baptisme signifie to us, and confirme thus much, yea worke it, as by an instru∣ment, namely, the putting His Christ crucified upon us, and our ingrafting into Him dying and rising. Rom. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For first by baptisme is sealed our com∣munion w^th Christ dying and rising: secondly our commu∣nion in the effects, w^ch are mortification and vivification:

but yet wee must not think, though God useth outward baptisme of His minister, that this ministeriall action bringeth forth grace, as the Papists doe, who hold that God doth so use the ministeriall baptisme, that He lifteth up that action as an instrumentall cause to worke grace; so that it neither commeth solely from God, nor yet, imme∣diately: For this must be held, that the power and act of producing grace is only and immediately from God.

There are two sorts of instruments: some worke som∣thing with the Principall worker, others doe not operari aliquid but ad aliquid, they worke to something, but not any thing having force to cause that whereto they worke; such are Gods meanes which He useth, and coordeyneth with him selfe in working of all such things which are not wrought but onely by power omnipotent; thus he healed the blind with clay and spittle, thus He overthrew the walls of Iericho with the blowing of Rams hornes.

But one may say, this is absurd, [Object.] to use meanes which shall doe nothing, doth any man doe thus?

Men use meanes which worke something in that they doe with them, [Answ.] because their force doth not reach alone to the effect they intend, without the helpe of the meanes concurring with them: but Gods force being alsufficient, it is not absurd for Him to take to Him selfe such instru∣ments in giving grace, which are of no force to produce it, especially when hereby he exerciseth our obedience, faith, &c. He that planteth, and he that watereth is nothing, in regard of working in the soule that they tend to: the Gospell is sayd to be the power of GOD to salvation; be∣cause through GOD it is powerfull, who accompanyeth it immediately, and enty rely, working faith by it. Yet Papists will not say, that the Preachers syllables are ele∣vated by GOD to rayse up the dead in sinnes and tres∣passes.

This then is to be firmely held that GOD useth bap∣tisme of engrafting us with Christ and mortifying and quickning us in Him, [Vse] yet the baptisme of water doth not conteyne any force, nor is not lifted up to any such agen∣cy, whereby grace is properly produced.

But it may be asked, [Quest.] how we are set into Christ with baptisme, when none must be baptised but those, if they be adulti, who have faith in appearance, and so are already in Him?

Things are sayd to be done when they are manifested and done in a further degree then before they were; [Answ.] thus the believer baptised, is by baptisme manifested to be so before the Church, yea often to Himselfe, the more plen∣tifull grace of God comming into Him, while he useth it faithfully, and his faith being more strengthened, the union is more confirmed.

The use is to stirre us up that we would looke backe to our baptisme, [Vse] which sealeth unto us so great matters: if we have sealed bonds, we will have them sometime read to us, that we may know what we have: and when we are to demand this or that, how should we look back to this Gospell sealed unto us in baptisme? And seeing baptisme is but a seale of other matters, let us not content our selves with baptisme alone, but make sure we have the things which it serveth to confirme. Men that have evidences of house and land, they looke not much at their deeds about it, but they hold the land it selfe, and occupy that carefully: Wee contrarily stand upon the seale, but let the heavenly estate confirmed be where it will.

2 Hence may be inforced upon men what is their e∣state, if they have received baptisme as well inward as outward, then as the Apostle saith, know you not that you

are dead with Christ through baptisme? If they are not dead with Him, they have but the baptisme of water, which is nothing before GOD; Circumcision nor un∣circumcision are any thing with Him, but a new Crea∣ture.

Now hee commeth to a second benefit wee have in Christ, the benefit of a spirituall resurrection and new life; in whom yee have beene raised up] as they had beene circumcised: for though this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [in whom] may agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which baptisme; yet it is fitly re∣duced to the more remote antecedent, Christ, and to be∣gin a new benefit opposite to that former, in whom wee have beene circumcised: For the intent of this Scripture is to set out Christ, and the benefits we have in Him; not to describe the vertue of baptisme, which is onely named here so farre forth as it serveth to note the manner after which Christ wrought in us the former benefit of our circumcision from sin: And if he had broke off the sub∣ject of his speech thus, in which baptisme, he would have named Christ in the end of the verse, not [Him] as ha∣ving reference to a plaine antecedent, and whether [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the next verse belongeth hither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this verse, for these two seeme but a repetition of this matter with some application and amplification of it; make it there∣fore agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 buried with him; in whom also ye are raised up: The benefit is

• 1 Propounded in this verse.
• 2 Applyed more at large verse 13, 14.

In propounding it. (1) We have set downe, our refur∣metion it selfe in Christ; (2) The manner of working it, by saith.

For as the body liveth formally, or is raysed from death to life by the guift of life created in it: So the soule

dead in sin is formally made alive when fayth is created in it.

Secondly, you have fayth described from the efficient cause, the potent action of God which raysed Him from the dead; in whom yee are raysed.

The summe.

In whom, or in which CHRIST, yee are raysed up with Him, the life of fayth be∣ing created in your dead soules by that om∣nipotent efficacy of God, by which Christ being now dead for us all, was raysed up.

First then, this being the scope, to make us cleave to Christ, thus: You must not goe from him in whom you bave beene raysed up to a new heavenly life: But in CHRIST you are raysed up. Therefore let none beguile you with deceits which are not after Him.

The second part is here; the conclusion in the eight verse before. [Doctr.] Observe hence: That to consider of our first resurrection which we have through Christ, is a forcible mo∣tive to make us cleave to Him. If Saint Peter sayd, whither shall we goe? thou hast the words of life eternall; how much more may we say, how should we start from thee Lord? thou hast raysed us up when wee were dead: How did Lazarus (thinke you) and others whom Christ raysed up, love Him and rest in Him, when thus, bodily life was againe given them, though they were within a while to dye againe? But how much more would it bind us to Christ, if wee saw how Hee hath raised our soules being dead, with such a resurrection, as that they shall never dye againe? When the Galathians were so fledge after their legall ceremonies; Saint Paul thus reasoneth: Did you re∣ceive the spirit by the ministery of the law, or by the hearing of faith preached? as if hee would set downe this for a

ground that is to be held unto, which doth bring us the quickning spirit; how then is CHRIST to bee rested on, from whom, as the fountaine, all spirituall life floweth unto us?

Now our resurrection may bee considered two wayes.

• 1 As wrought in our head.
• 2 As applyed actually in us.

As wee in regard of our naturall life may bee con∣sidered.

First as we have this life in our roote, in our Parents, in whom we are seminali ratione, as an eare of Corne is in the seede.

Secondly, our life may bee considered as now in us received from them. Now when they are sayd to be raysed up in Christ, it may be understood both wayes; both in regard of their resurrection, as it was made in Christ the head of them, and as it was in part applyed in them: for all the resurrection we have in Christ not yet received, we have it by faith hid in Him, even the resur∣rection of our bodyes.

We may hence then see what maketh the Papists, [Vse] and all sorts of carnall Gospellers so fall from Christ, even this: they know not, or consider not, who, when they were dead in their sins, did rayse them up: if they ever had felt that CHRIST had done thus much for them, they would never doubt His alsufficiency, but waite upon Him to accomplish their salvation. We see in Patients which have deadly sicknesses, if a Physitian doe (when they were given over) even then rid their disease away in part, and make them pretty well, will they thinke of look∣ing to another, or be desyrous to joyne others with Him who hath alone almost done all the cure? So betweene our soules and Christ.

Let us then consider what we have had wrought in us through Christ: [Vse] it will so confirme us, that hell gates shall not make us leave Him. Againe, if thou worke not upon thy heart the feeling of the benefits thou hast through Him, thou shalt cleave as weakely by Him, as if he had never done ought for thee.

Here in particular are three things to be opened:

• 1 That who so is truely in CHRIST, is risen againe.
• 2 That our soules are raysed from death to life by faith.
• 3 That the omnipotent power of GOD is the worker of fayth.

Of each of these a little.

1 As Adam was a roote of death to all that were his, neither were they borne of him sooner then mortality did seise on them: So Christ is a roote of resurrection. 1 Cor. 15.22. As in Adam all dye, so in CHRIST shall all be made alive. For we must not think that when Christ was raysed, it was no more then when Lazarus, or some o∣ther private person was raysed; but His rising was all our resurrections, in as much as it was in the name of us all, and had in it a seed-like vertue to worke the resurrection of us all: Hence it commeth, that we no sooner come to be in Him, but the power of His resurrection is felt of us, making us rise to newnesse of life. In Christ all things are new: Whosoever have learned CHRIST as the truth is in Him, have so learned Him, as they are dead to sinne; the life of the old man is killed, and they are alive in the life of grace: For looke as a member truly by inward li∣gaments knit with a living head, hath life in it; so wee when we come to bee in Christ, raysed up, and living to God in life glorious, we cannot but live in Him.

Wherefore how woefull is the state of many that pro∣fesse Christ, yet live in ignorance, [Vse] know not what a resur∣rection meaneth, are dead, while they live in all kinde of fin, and wantonnesse? these never were in Christ: but like as glasse eyes are set in the body, or wooden legges, which being by outward meanes joyned to it, doe not re∣ceive life, and sense with other members; Wee never knew communion with him who is the quickning spirit, if we be dead in our sins.

2 Observe: What it is that maketh us rise to new life, [Doct.] viz. faith on Christ. We are sayd to live by faith, because after some sort, it is life, but most properly it bringeth life into us: He that believeth, hath everlasting life, fully in Christ his head; inchoative or imperfectly in himselfe: For as in bodily death the reuniting of the soule with it, doth make it rise againe and become a living body: so faith, as a spirituall vinculum tying God, who is the soule of our soules, againe unto them, they which before were dead, are anew quickened. Thus then as an instrumen∣tall cause of our conjunction with God in Christ, who is our life, it may be sayd to quicken us, or rayse us up; though further faith it selfe may bee conceived as a part of this life: For as the soule died in falling into ignorance of God, estranged from the life of GOD through igno∣rance in them. Ephes. 4.18. so comming by faith to know God, it beginneth to live; hence to know God in Christ (faith being an affianced knowledg) is life everlasting. This then is the first thing which God worketh in us, as the beginning, and instrumentall cause of our other fol∣lowing life: even as in our waking from our naturall sleepe, which is a shaddow of death, first the eyes open, and then our senses and motions doe come fully to us in their order: So in awaking from this sleepe of sin, first

the eye of faith lookes up to GOD, and that invisible world; then our life returneth more fully, the spirit of God from Christ working it in us.

Marke then hence: [Vse] that all such beliefes as make not new creatures are not sound faith toward CHRIST: the reason is playne: a true faith bringeth Christ to live in us. Now as a quickning soule cannot returne into the dead body of it but there will be new life: So Christ that quickning spirit cannot returne to live in a dead soule, but needs it must bee raysed up. Wherefore if wee feele no life but that we brought from our mothers wombe, let us cast downe our selves, we have not yet truly believed: and we see how our faith doth not shut out good life, as the Papists slander us, but bringeth it forth as an effect which cannot be severed.

Finally, [Vse] hence men may assure themselves of the truth of their faith, if they bee renewed in life.

The last thing here to be noted is: [Doctr.] That the omnipotent action of God which raysed Christ from the dead, is it that be∣getteth faith in us. It is called the exceeding greatnesse of His power toward us, which believe, according to the working of His mighty power. Faith is the eye of the soule, by which we looke upon CHRIST: it is the hand by which we receive all good from Christ. Now if a man be borne blind, or borne without a hand, an eye that seeth but these aspectable creatures, and discerneth not distinct∣ly but things at hand, a hand that cannot reach an ell or two from us, yet all the world cannot supply these, nor no power but His onely that created the body: how much lesse then shall any power bee able to give us that eye which looketh within the vayle? that hand which claspeth Christ in heaven? but only the Almighty power of God.

But what, [Object.] doth that power that raysed Christ rayse us up?

Yea, that power though daily continued, [Answ.] as the Lord creating Adam and Eve, with the law of propagating all the race of mankind, did, by that power which created and coupled them, after a sort make all mankinde: though the Father and Son and spirit doe still worke in continu∣ing that first power put forth: So here, GOD raysing Christ up in whom we all were that he might be a roote and fountayne of supernaturall life to us all, that power may be sayd fitly to rayse us all.

Wherefore let us learne to admire and give glory to GODS power which worketh our fayth: [Vse 1] if we saw a man raysed from the dead, ô how would we speake of such a wonderous power? but this is the same that rais∣ed Christ from the dead, which raiseth us to believe. If we creepe up from some deadly sicknesse, we tell what a power of God it was to rayse us: But when our soules creepe out of darknesse, and death, to believe on the li∣ving God, it is as nothing with us.

This teacheth us whither we must fly for the streng∣thening and susteyning of our fayth, even to this power, [Vse 2] the same power that made all things, upholdeth all things: He that knoweth how all the considence of his heart, is set upon himselfe and the creature: how his reason and senses, and his own inclination, which is not quieted, but in outward meanes: how Sathan and the course of this world, resist us in believing; he cannot but confesse, it is the Lords power that first brought him to it, and that must keepe his faith from fayling.

Lastly, we see hence how wide they are, [Vse 3] who never felt any want of such a power: who thinke of fayth as a thing they have alwayes had since they came to reason.

Yea Papists, that if GOD offer, hold it in the pow∣er of man to believe, when God sheweth the promise, and inlighteneth the mind.

Notes

• 1 Cor. 3.7.
• Rom. 1.16
• 2 Cor. 5.17.
• Ioh. 17.3.
• Eph. 1.19.