An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 13
VERS. 13.
And you being dead in your sinnes, and the vncircumcision of the flesh hath he quickned together with him, forgiuing you all your trespasses.
The sixt reason of the dehortation is conteined in this verse, and it stands thus; That which cannot helpe vsus when we are in miserie, nor further vsus to happinesse when we want it, is not to be followed nor rested vponupon; but such things are philosophie, traditions, and ceremonies, they cannot heale the corruption of our natures, nor raise vsus out of the graues of sinne, nor any way procure vsus the pardon of our transgressions; or thus, If in Christ we be deliuered from the power of our sinnes by his quickning grace, and from the guilt of them, by the free pardon which is to be had by his meanes, then wee need not goe any whither else, neither to philosophie nor traditions, &c. but so it is, and so the very Colossians found it in their case, as the words of the text expresse, Ergo.
The words in themselues expresse the twofold estate of Christians in this world, what they are by nature in their vnregenerate estate, and what they are by grace in the state of grace.
In the state of corruption two things are true of them, and are true of all men, 1. They were dead in actuall sinnes. 2. They were then in the vncircumcision of the flesh, and likewise dead in it. In their estate of grace he puts them in minde of two benefits, 1. Regeneration. 2. Remission of sinnes.
Thus of the coherence and order of the words.
Diuers things may be noted in the generall.
1. We may from hence be informed of the fruitlesnes of philosophie, traditions or ceremonies, of Moses, they cannot make a miserable man happie, they cannot infuse the least sparke of spirituall life into any.
2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature, and great reason, for it exalts the praise of the riches of Gods grace in Christ: And it may serue to humble men for their falls after calling, and to keep them still suspitious and watchfull ouer a nature, that hath been so prone to sinne and securitie in sinning; it may serue to eat down the pronenesse of our nature to vaine boasting, and confidence in the flesh; and it should much excite men to the louelove and care of godlinesse and pietie, with all life and power, seeing they hauehave been so long slaues to sinne.
And lastly, the Apostle rips vp this matter of purpose to withdraw their mindes from traditions, and philosophicall dreames.
Dead in sinnes] They were dead in sinnes, both if you respected their publike estate, or each particular person. If you looke vponupon publike states before they are framed and reformed by the word, what are they but heaps of men dead in the graues of sinne, and senselesse in their sinfull courses? and thus it is with eueryevery particular person, the words import that he is guiltie of many sinnes,The swarmes of sinnes in vnregenerate men. and he is dead in them also. Naturally eueryevery man is guiltie of secret atheisticall conceits, of vnbeleefe, of ignorance, of hardnes of heart, of swarms of euill thoughts and affections, of hurtfull passions and lusts, besides his defects of the knowledge of God, and that warmth of the holy affections of louelove, feare, trust, and ioy in God. Who can sufficiently rip open the vnthankfulnes, lukewarmenes, hypocrisie, inconstancie, and presumptuous profanenesse, that is in our hearts by nature, in matters of Gods seruice? how do men daily offend, either by not calling vponupon the name of God, or by taking it vp in vaine? who can number the othes, lyes, reproches, curses, flatteries, and filthy communication hath and did daily infect the mouths of men? Oh the world of sinnes wee are actually guilty of against God, or men, or our owne selues, publike, priuate, secret, open, inward, outward, in prosperitie and aduersitie, in the Church or familie, or abroad in mens conuersation. Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vsus by nature, and this is the increase of their miserie in all their sinnes, they are dead in them.
A fourefold death.Dead] There is a fourefold death; temporall, corporall, spirituall, eternall: The state of man being in miserie, he is dead temporally aEsay 26.19.; The bodie of man being in the graue, hee is dead corporally; The soule of man lying in sinne, is dead spiritually; And both soule and bodie being cast into hell, are dead eternally.
Death to sin, for sinne, and in sinne.The Colossians were dead spiritually; there is a death to sinne, and a death for sinne, and a death in sinne; a death to sinne, and so the godly die by mortification; a death for sinne, and so malefactors die by execution; and a death in sinne, and so eueryevery naturall man kills himselfe by enliuing his sinne.
What spiritual death in sin is.The spirituall death in sinne is an vnutterable losse of the life of God, by which the sinner is senselesse, and carelesse in extremitie of miserie, vntounto his owne euerlasting ruine, if the Lord preuent it not by regeneration. Now that men are in this case by nature, these Scriptures proue, Eph. 2.1.2. Math 8.22. Ioh. 8.25. Rom. 8.10. Luk. 15.32. Reuel. 3 2. Iud. 12. 1. Tim. 5.6. Neither let any deceiue themselues, about their estate, for a man may be dead in sinne, and yet be aliue in the flesh: yea thou maiest be a wise man in the flesh bRom 8.7., or a prince of this world c1. Cor. 2.9.14.; yea thou maiest hauehave a name that thou liuest spiritually dReuel. 3.2., and yet be starke dead.
Now this spirituall senselesnes is called a death, because it is a priuation of spirituall life from the soule, as the naturall death is from the bodie. 2. because it tends to eternall death.
The vse may be fourefold. 1. For information; No wonder wicked men can come and goe from the word of God, and not be touched, alas they are dead men: and so is it with them in respect of the iudgments of God; alas if thou couldest rowle a mountaine, vponupon a dead man, he would not feele, so is it with a man dead in sinne; and further we may here obserue, that to liue yea to die quietly, is no signe of a man in a happie case: for if this death in sin be not cured, thousands of people may die quietly, because they die senseleslie; they feele no more of the feare of hell, or iudgment, or Gods anger, then if they were already dead in their bodies, they would feele outward extremities: I know that God many times can lay terror vponupon the flesh of wicked men, and make their spirits drinke in, of the bitter anguish arising from the feruencie of Gods burning displeasure; but I say if God let them alone, vsually the most would die in a wretched senselesnes, and inconsideration, being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them.
2. This may serue for confutation; and so 1. of the Papists about their freewill. How can there be this free will in a dead soule? we are dead in sin, and therefore of our selues mooue not vntounto life, till God quicken vsus by his word and spirit. 2. Of the carnall Protestant, that beares himselfe so strongly vponupon his supposed couenant with death and hel…, his agreement must be disanulled, nay his very securitie imports his vnauoidable destruction, if it be not remooued by the power of Christ.
3. For instruction; art thou a man that hearest this, that hast liued all thy time without remorse for thy sinnes, and neuer yet entertained the care of reformation of thy life, be here warned of thy miserie, let it be enough thou hast been dead in sinne, doe not lie still rotting in the graues of iniquitie, but rise so soone as thou hearest the trumpet of the Gospell, the voice of Christ sounding in thine eares, and pierce thy heart.
4. Lastly, here is consolation implied vntounto weake Christians; If thou canst feele thy miserie, and struggle in any measure, of true constancie, against the corruption of nature, and the transgressions of thy heart and life, thou art not dead: there is some breath of life in thee, there is motion and therefore life.
Thus of their actuall sinnes.
Their miserie in respect of originall sinne, is exprest in these words, And in the vncircumcision of the flesh.]
These words be diuersly interpreted; some thus, In the vncircumcision of the flesh, that is, in the flesh which is vncircumcision, that is a thing hatefull vntounto God. Some make these words to be the signe of their death in sinne: as if he would say, your very vncircumcision that is in your flesh (which are Gentiles) is a token that you are strangers from the life of God. Some thus; And you hath hee quickned, which were dead in respect of your sinnes and carnall life, which ye liue in the vncircumcision, that is, in your estate of gentilisme. Some make these words expresse the cause of their death in sinne: Thus in the vncircumcision of the flesh, that is, for your fleshly vices which caused that death in sinne. But I thinke with those that vnderstand by the flesh originall sinne, and by the vncircumcision, their miserie in respect of it, implied in the allusion to the circumcision literally taken.
Originall sinne is called flesh,Why originall sinne is called flesh. because the flesh is the instrument by which it is propagated. 2. Because it is the subiect in which it is. 3. Because it is the end it driues vsus to, viz. to satisfie the flesh and to seeke fleshly things.
This originall sinne here called flesh,What original sinne is. is a spirituall kinde of disease, gall, leauen and poyson, which daily diffuseth it selfe throughout the whole man, and still infecteth it: though this be not the whole nature of the sinne; for to speake distinctly,3Things in originall sin. in originall sinne there are three things, 1. The guiltines of Adams fact, deriued vntounto vsus by iust imputation. 2. The want of that originall iustice was in vsus in the creation. 3. The deprauation and corrupt disposition of our natures.Our miserie in respect of originall sin
Here the word vncircumcision imports our miserie in respect of our very corruption of nature, for it imports 1. That we are hatefull to God, children of wrath. 2. That we hauehave no portion in the heauenly Canaan. 3. That we hauehave no fellowship in the communion of Saints. 4. That we hauehave no part in the promised Messias, for all these were shadowed out by the want of circumcision in the time of the Law.
Vses.The vses follow; First from hence wee may informe our selues in diuers things; as first we may see, why the faire works of wicked men, as their almes, prayers, teares, sacrifices, prophecyings, preaching, fasting, and professing, are not accepted of God: for the fountaine is poysoned, the flesh infects all; it puts to, either ill ends, or ill effects, or ill meanes, besides that it keeps the person still loathsome to God. Oh what cause hauehave ciuill honest men to know, that though they come to Church, and pay eueryevery man his owne, and be no drunkards nor adulterers &c. yet their case cannot be good, for though they liued neuer so honestly outwardly, yet the very vncircumcision of the flesh, makes them miserable; the inward corruption of nature, is an abomination to God, who searcheth the heart and reines: yea what cause hauehave all men to be humbled and abased in themselues, considering how vncleane a beginning they hauehave? how can men be so quiet, and yet be so diseased, with so filthy a leprosie, as is originall sinne? if this disease were in the bodie as it is in the soule, how would men lament their distresse?
Hence also may we see what a wofull estate all wicked men are in, that take care for the lusts of this leprous flesh, and sow to it. What should I say? may we not see hence the necessitie of regeneration? assuredly except we be borne againe, we can neuer enter into the kingdom of heauen: this impure poysoned nature of ours, may not enter into Gods holy place.
Secondly, we may here discerne the fountaine of all actuall transgressions: when we fall into euill courses, we must not cry out of our ill fortune, or of ill companie, or of the deuill only, but especially we must lay the fault vponupon our ill natures, twas thy wicked disposition made thee so to sinne.
Lastly, from hence we may learne to know our selues, and accordingly to keep a narrow watch ouer our wretched natures, and daily striue and struggle against this infectious corruption and disease that hangs so fast vponupon vsus eHeb. 12 1.: yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh, with the lusts thereof fGal. 5., condemning our selues by a daily verdict and sentence, as we are men according to the flesh g1 Pet. 4.6., so suffering in the flesh that we may cease from sinne h1. Pet. 4.1.: yea we should learne constantly to denie our selues, and not to giuegive way to the reasons, or obiections, or desires, or excuses, or delaies of the flesh: yea and to this end we should be willing to suffer afflictions, and to endure any hardship rather then the flesh should preuaile in vsus.
You hath he quickned] Hitherto of mans miserie and the state of corruption: now of Gods mercy in the state of grace. In two things is their happinesse here described. 1. In their quickning. 2. In their forgiuenes.
We are three waies quickned.We are quickned two waies. 1. In Christ. 2. In ourselues; when our head Christ Iesus was raised from the graue, we were quickned in him. In our selues we were quickned three waies, 1. Sacramentally, in baptisme. 2. By inchoation, in our conuersion. 3. Perfectly, by hope of perfection in heauen; by baptisme, by conuersion, by hope. The quickning he here speaketh of, is the quickning of conuersion, when we are begotten to God.
This life is called, the life of God iEph. 4.17., the life of grace, the life of Iesus k1. Cor. 4.16., the life of immortalitie.
It is begotten in vsus by the whole Trinitie; the Father calleth vp these generations lIsai. 41.; the Sonne giueth this life mHeb. 7.16., so doth the Spirit quicken also nIoh. 6..
*The author, meanes, necessitie, titles, and priuiledges of spirituall quickning.The meanes by which we are quickned is ordinarily only the word, and that preached also, which is therefore called the word of life, Psal. 19.8. 1. Pet. 1.22. Phil. 2.15. Ioh. 5.
The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen, Ioh. 3.5.
They that are thus quickned and conuerted, are stiled by diuers names or titles, they are called the holy seede oEsay. 6., the called of Iesus pRom. 1.6., the children of the most high qLuk. 6., the brood of immortalitie, they that follow Christ in the regeneration rMath. 19., and the heires of eternall life sTit. 3.7..
Many are the singular prerogatiues of such as are conuerted and quickned in Iesus Christ; godlinesse in generall hath the promises of this life and the life to come. 11Prerogatiues.In speciall, first, great is the honor of their birth, greater then if they were borne of the greatest blouds of men tIob. 1.13.. These prolong the daies of Christ vponupon earth, being gotten by the trauell of his soule uEsay. 53.. 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes, Ier. 31.25. Hos. 14.5. Esay. 57.15.16. & 61.1.2.3. Micha. 7.18. Ezec. 11.19. Esay. 50.4. Act. 3.19. 3. All their sinnes are forgiuen, as the coherence shewes, and these scriptures further confirme, Esay. 44 22. Ephes. 1 7 6. Rom. 3.25. 1. Cor. 6.11. Heb. 8.12. 1. Ioh. 1.7. 4. They are in great account with God *Esay. 43.4. Rom 1.7.. 5. They are deliuered from this present euill world xGal. 1.4.: euen from bondage vnderunder the custome of it; from the practise of the vices of it, from the fellowship with the men of it, and from the plagues that belong vntounto it. 6. They are blessed with the seedes of all spirituall blessings in heauenly things yEphes. 1.3. Esay. 61.10.. 7. They are happie in their heauenly relations, to God, to Iesus the mediator, to the Angels of God, to the spirits of the iust, and to the faithfull eueryevery where zHeb. 12.22.. 8. They are assured of the successe of all the meanes of saluation, Esay. 12.3. & 65.15.23. & 56. 1. Cor. 3.21.22.23. Esay. 55.6 9. They hauehave great promises of comfort, audience, protection, and deliuerance out of all their troubles, Esay. 4.5.6. Rom. 8.17. &c. 2. Cor. 1.3.4 Esay. 41.12. & 42.13. & 49.14. 10. The spirit of God is powred vponupon them to assure them of Gods louing presence aEzech. 39. vlt. To bring them forth into libertie b2. Cor. 3.….. To enlighten them c2 Cor. 3.18.. To sanctifie them dRom. ….3.. To make intercession, and that by making them pray eGal. 4.6. And by producing mightie successe in praier fR…m 8.26. Hos. 12.5.6.. And to make them fruitfull both in graces and duties hEzech. 36.27. And to be their seale, and earnest of the inheritance purchased i2. Cor. 1.22. Ephes. 1.14.15.. Lastly, they hauehave an assurance of a most glorious inheritance, reserued from them in heauen, prepared from the foundation of the world k1 Pet. 1.3 4. Signes of the new birth..gGal. 5.22.
Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not? I answere it may be knowne by diuers signes: of these signes some ageee to the weake Christian, and some to the strong Christian. The first signe, that vsually breaks out in a conuert is affliction of conscience, which is such an inward pricking in the heart lAct. 2.41., as causeth him voluntarily to remember his euill waies mEze. 20.43., and iudge himselfe daily for it nEsay. 4.4., mourning for his sinful life oEsay. 61.2.3., & confounded in himselfe for his waies, which were not good. The second, is affection to the word; such an affection it is as esteemeth the word aboue all treasure pMath. 13., and longs daily after it qIob. 23.: it makes them flie as the doue to Gods house, and as doues to the windowes rEsay. 60.8.: yea their affections to it are such as heauen suffers violence sMath. 11.. They feele a sauor of life in the word t… Cor. 2.14.. Christs words to them are spirit and life uIoh. 6.. Yea such is their affection to the word they can be content to receiue it with patience, and much afflictions *1. Thes. 1.6.. And if they obtaine a sanctuarie of God, they will endeauour their owne daily sanctification by it xEzech. 37. vlt. They will practise the word and be exercised by it.
The third signe that discouers it selfe in them, is their louelove to such as feare God y1 Ioh. 3.14., which they shew by their admiration of them zIsay 61.7., and by their delight in their fellowship aPhil. 1.5.,bAct. 16.14.15. Heb. 6 9.10. Esay. 23. vlt. and by a willing communicating to them in all readie seruice, and well-doing.
The fourth signe is their ceasing from sinne, euen their daily endeauor to subdue and forsake all sorts of sinnes, inward aswell as outward, secret aswell as open, lesser aswell as greater; yea not sparing their most pleasing, gainfull or beloued sinnes c2. Tim. 2.19. Psal. 14.6.4. Esay. 55.8. Math. 18.8.. The fift signe is a holy constant desire dEsay. 55.1.after Gods fauour and remission of sinnes, as the greatest happinesse, reioicing in all the hopes and signes of it. The sixt, is that they can louelove and forgiue their enemies e.Math. 5.6.
Now there are other signes in stronger Christians, such as these. 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death, and louelove to the appearing of Iesus Christ, in a sensible and ardent measure, and that in prosperitie. 3. A great conquest and victorie in ouercomming the world and the flesh. 4. The spirit of praier, and such like.
Vses.The vse of this point concerning the quickning of the godly, by true conuersion to God, is diuers: First, since this is the first and common worke, without which we can neuer get out of our naturall miserie, here may the cursed and damnable waiwardnesse of the most be reproued, who liue snorting in sinne, as if they needed no conuersion to God. How hath a very spirit of spirituall fornication intoxicated men, and besotted them that they cannot minde to returne fHos. 5.4.?
Three sorts of men greiuously trangresse against this doctrine.
1. The carelesse that freeze in their dregges, and consider not whether God will doe good or euill. 2. The inconstant, whose righteousnesse is as the morning dew, that by flashes and fits only thinke of turning to God. 3. The profane scoffer, that speakes euill of the good way of God, and reprocheth by consequent the very bloud of Christ, without which he can neuer be saued.
2. Here is an excellent comfort to weake Christians; note that the text saith quickned,Note nor borne: to assure the weake that though their strength be but as the childs when it lieth in the wombe, and is first quickened, and not so much as the strength of a childe new borne, yet they are accepted with God. The first springings in the wombe of grace, is precious before God, …hough eueryevery thing be not yet so cleerely performed, yet if grace be but conceiued in them, God knowes them, and owes them, and will not denie his owne workes, but annexeth here forgiuenesse of sinnes, euen to this first sprouting and forming of true grace.
3 How should the consideration of this worke and the glorious priuiledges belonging to it, euen compell all men to awake and stand vp from the dead, … neuer giuegive ouer till Christ be formed in them? labouring aboue all things to be made new creatures; resoluing to begge this quickning at Gods hands, till by his word he be pleased to beget it, in them.
Lastly, how should they walke in newnesse of life that are borne againe of God? there is a path and it is called holy and they must walke in it gEsay. 35.8., seeing this grace hath appeared, how should they deny vngodlinesse and worldly lusts, for euer resoluing to liue soberly and godly and righteously in this present world hTit. 2.12.. And they should giuegive all diligence to make vp their assurance of their holy calling and election i2. Pet. 1.10. Heb. 6.12., Girding vp the loines of their mindes, that they might trust perfectly on the grace that is brought vntounto them, in the reuelation of Iesus Christ l1. Pet. 1.13..
And since they are in so happie an estate, they should alwaies reioice, and let their moderation of minde be knowne to all men, being in nothing carefull, but in all things making request vntounto God, with praiers and supplications, and giuing of thanks; so should the peace of God that passeth all vnderstanding keepe their hearts and mindes mPhil. 46.47..
And for our carriage towards others; first, we should for euer in all places, acknowledge such as are borne againe of God n1. Cor. 16.10. 2. Cor. 1.14.. Secondly, we should exhort one an other, and prouoke one another to louelove and goodworkes, and not forsake the fellowship of the Saints oHeb. 10.24.25.26.: praying one for another, that God would fulfill the good pleasure of his will, and the worke of our faith with power, that wee might abound in louelove, and be established in holinesse before God, in the comming of our Lord Iesus Christ with all the saints p1. Thes. 3.12.13..
Thus of our quickning; only we may obserue, that he saith, we are quickned together with him; which is true diuers waies: men are quickned together … Christ, 1. Because we are quickned aswell as he. 2. Because being quickned we are vnited vntounto him. 3. Because we are quickned by the same spirit▪ …nd power, that raised him from the dead. All which may increase our consolation in this gratious worke, and confirme vsus vntounto the end.
Forgiuing you all your trespasses.]
First for the meaning of the words;foreign. the word forgiuing as it is in the originall, signifieth to acquit them gratis, and as a free gift of his grace, to send them the newes of their pardon:foreign. the word rendred trespasses, vsually is vnderstood of actuall sins. But yet we must not thinke that originall sin is not forg…en, for either it is a Senecdoche, and so one sort of sinnes is named in steede of all▪ or else he speakes according to the feeling of many of the godly, who … after forgiuenes are maruellously troubled with the flesh, and the wicked …oanesse to daily sinnes.
But for the matter it selfe, we may here note.
1. That God doth certainly forgiue men their sinnes, when he giues them …pentance, and conuerts them by his word.
2. That where God forgiues our sinnes, he heales our natures too, therefore quickning and forgiuing are here ioyned together; and herein Gods pardons differs from all the pardons of Kings. Men may forgiue the treason or fellony, but they cannot giuegive a nature that will offend no more, but now it God forgiue a man, he will certainely giuegive his good spirit to mend his nature, and clense him from his sinne.
3 That howsoeuer iustification go before sanctification, yet it is sanctification first appeares, therefore quickning first named.
4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes.
5. That if we were vsed according to our deserts, God must neuer forgiue vsus, it is his free grace.
The vse of all may be first for great reproofe of the generall carelessenes of the most men, that will take no paines at all to get the pardon of their sinnes, but wholie neglect the seeking of the assurance of it. Now this monstrous neglect of so admirable a benefit comes first from ignorance: men know not their wofull miserie in respect of their sinnes. 2. From the hardnesse of mans heart, and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan, and by the example of the car…l…sse multitude, and by the entertainment of false opinions about it, as that it need not be sought, or cannot bee knowne, or hereafter will be time …nough to inquire: or else men are conceited in false acquittances; either they rest in this, that Christ died for them, or that God makes promises of forgiuenesse in scripture, or that their ciuill course of life, or their workes of merciemercy, or pie…ie, will make God amends &c. Againe, this neglect ariseth from the forgetfulnesse of mans latter end, if men knew the time of the day of the Lord, they would get their pardon confirmed if it were possible, least it should come vponupon them vnawares. Lastly, this comes from the louelove of sinne, men are loath to leaue their sinnes, and therefore not carefull to seeke forgiuenesse of them.
2 Here is a confutation of merit of workes, for if we pay the debt, then it is not forgiuen vsus; and if it be forgiuen vsus, then certainly we pay it not: besides the word notes that it is freely done, as hath been shewed before.
What we must do to obtaine forgiuenesse of sinnes.3 Shall we not be stirred vp to seeke forgiuenes of sinnes? Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes? Answ. 1. Thou must forgiue men their trespasses qMath. 6.16.. 2. Thou must acknowledge thy sinnes r1. Ioh. 1.9.. 3. Thou must pray, and get others to pray for the forgiuenesse of thy sinnes sIam. 5.16.. 4. Thou must often receiue the sacrament of the Lords supper, for this is Gods seale of forgiuenesse of sins tMath. 26.. 5. Thou must bewaile thy sinnes uZach. 12.12.13 & 13.1., and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ, till those vnspeakable ioyes of the holy Ghost fall vponupon thee, and seale thee vp vntounto the day of redemption.
And thus farre of the thirtenth verse.