An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 11
VERS. 11.
In whom also ye are circumcised with the circumcision made without hands, in putting off the bodie of the sinnes of the flesh by the circumcision of Christ.
Here is the fifth reason, and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation. By circumcision they were initiated to the Law of Moses: and if circumcision can adde nothing to vsus nor perfect vsus any way in Christ, then neither can the Law it selfe. We hauehave that in Christ of which circumcision, and the law were signes, we are circumcised in the spirit and therefore neede not to be circumcised in the flesh, and in Christ we hauehave the accomplishment of what was shadowed in the law.
Might some one say the consequence is strange: we are circumcised in spirit therefore we need not be circumcised in the flesh.Ob. Why Abraham was circumcised in spirit as well as we, yet he needed to be circumcised also in the flesh.Sol. For answere hereunto, we must know that in the time of the old Testament this consequence was of no force: yet now in the new it is exceeding strong. For now we hauehave not only accomplished what was signified by circumcision, but Christ hath appointed another signe in steed of it, viz. Baptisme, especially this is cleare amongst the Gentiles, which neuer were circumcised in the flesh.
There is imported vntounto vsus in this verse a twofold circumcision.A twofold circumcision. 1. The circumcision made with hands aforeign.. 2. The circumcision made without hands bforeign. of circumcision in the flesh.. The one externall, in the flesh, by Moses. The other internall, in the spirit, by Christ.
Concerning circumcision made in the flesh, there is an obseruation of a fourefold time. 1. There was a time wherein it was not, viz. from the creation till Abrahams daies. 2. There was a time wherein it was necessarie, viz. from Abraham till Christ. 3. There was a time wherein it was tolerable, viz. for some few yeares after Christ. 4. There was a time wherein it was intollerable, and vtterly vnlawfull, viz. since the Apostles times to the end of the world cGal. 5.2..
Circumcision had a double signification,What circumcision signified. for partly it looked to Christ, and partly to the members of Christ. As it looked to Christ it signified 1. That they should hauehave a Sauiour that was circumcised, that is free from all sinne. 2. That he should come of the seede of Abraham. 3. That he should satisfie for sinne by effusion of bloud, for all bloud in the old testament was tipicall. Now as it looked to man, it signified. 1. That by carnall generation we were vncleane, and out of couenant with God. 2. That the faithfull hauehave interest in the blessed seede. 3. That our hearts must bee circumcised, by the painefull mortification of sinne, and the painefull casting away of sin, as a wretched foreskin: and that we should suffer affliction of spirit for sin, till our hearts were as sore, as were the Shechemites bodies. 4 That wee are adopted into Gods fauour and communion with Saints, and distinguished from all other men. 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seede of Abraham. 6. That through bearing the crosse the first fruites or our bloude should be readie to be offered for him that died for vsus.
The end of circumcision.The ends why circumcision was appointed were, 1. To teach them by signification the things before mentioned. 2. To be as a sacrament initiatorie to let them into the Church. 3. To be a partition wall betweene them and the Gentiles, and as fetters to restraine them from societie with them. 4. To binde them to keepe the whole law dGal. 5.3.. 5. To be a seale both of the righteousnesse of faith eRom. 4.11.and of their right and possession of the land of Canaan as a tipe of heauen fGen. 17.7..
There were three sorts of citizens in the old Church of the Iewes, Isralites, proselites and religious men. Isralites were of the seede of Abraham, those were bound to circumcision necessarily gGen. 17.12.14.. Proselites, were Gentiles conuerted to the Iewish religion, those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law. Now there were certaine religious men of the Gentiles conuerted, and embraced the couenant of God, but were not subiect to circumcision: such were Naaman, and the Eunuch and others.
Why it was abolished.Now this circumcision after the comming of Christ was abolished. 1. Because all effusion of bloud must cease when Christs bloud was shed. 2. The partition wall was now taken downe, and therefore there needed no signe of difference. 3. The priesthood was changed, and therefore the rites belonging to it also. Obiect. But Christ himselfe is said to be the minister of circumcisioniRom. 15.. Solut. That was true. 1. As he was giuen to the Iewes by expiation to performe what was promised to their fathers. 2. He was a minister not of the law (which he abolished and fulfilled in his comming) but of the Iewes among whom he was conuersant: for he preached not to the Gentiles. He was a minister of circumcision, that is, he was a Preacher among the Iewes, as Peter was the Apostle of circumcision. Thus of circumcision made with hands.
Now concerning circumcision made without hands, 5. things in this verse may be noted. 1. The persons circumcised, ye. 2. The time, are. 3. The manner negatiuely set downe, without hands. 4. The forme of it, putting of the bodie of sinnes of the flesh. 5. The efficient cause, the circumcision of Christ.
NoteIn generall we may note that the case of the Gentiles is not worse then the Iewes, we want sacrifices, types, oracles, circumcision &c. but wee hauehave the thing signified; before the law they had the shaddow, vnderunder the law they had the Image,8Reasons why there be such hard phrases and kindes of speech in Scripture. after the law we hauehave the body.
Quest. But what should bee the reason that the holy Ghost in this place and in diuerse others vseth such hard phrases and darke kindes of speech.
Answ. The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings. 1. Thereby to execute vponupon wicked men a strange and secret curse: He speakes to them in parables kMath. 13. Esay. 6.. 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes. 3. In allegories the holy Ghost doth not only tell the thing, but explicate it by comparisons, as here. 4. The hard places of Scripture are Gods chests, wherein hee hides his treasure from wicked men. 5. God hereby prouides for the constant nourishment of the faithfull, that though now they finde a sweet rellish in the word, yet if they come again to the same word, there is such depths in it, they may finde more food in it. 6. God somewhat aimes at the humbling of the proud heart of man, and will hereby make him see his wants, and many waies buffet him. 7. To excite in vsus so much the more diligence. 8. Some parts of Scripture are for an appointed time lHebr. 2.3., and till then they are sealed vp. so a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished; so it was in Daniels time mDan. 12.8.. Thus in generall.
Circumcision without hands is a wonderfull worke of the spirit of grace,What circumcision without hands is. wrought by the word vponupon the members of Christ, vponupon their receiuing into the mysticall bodie, by which corruption of nature is wounded, beloued sins cast away with sorrow, and the sinner receiued into an euerlasting communion with God and his Saints. Now that there is such a worke as this in eueryevery child of God, is apparant by these places of Scripture, Deut. 10.16. & 30.6. Ier. 4.4. Rom. 2.26. and this text.
The first thing here to be considered is the persons both in themselues, ye, and in their relation to Christ, in whom, and to other gifts mentioned before, and imported in the word also.
Ye] What graces we heare to be in Christ members, we must looke to it, that they be in vsus: it was no comfort to the Colossians that others were circumcised with circumcision without hands, vnlesse it might be truly so said of them also. which serues for great reproofe of many that neglect the power of all doctrine, which is the application of it to themselues▪ but this comes to passe either for want of faith nHeb. 2.1., or through preiudice oPsal. 2.3. 2. King. 9.11. Ier. 29.26., or the slumbring of the spirit, or the louelove of secret sinne; yea many lose the power of the doctrine, by wandring obseruation how it may sute vntounto others.
In whom] Circumcision without hands is only found in such as are actually in Christ, they only wound corruption of nature, and cast away beloued sinne… with sorrow, this is the difference between temporarie faith and iustifying faith. There are three sorts of hearers in the Citie; Some wholy prophane, such as will mend nothing, nor like to heare of mending. Some openly sincere, professing constantly this circumcision without hands. A third sort, partaking of the properties of both the former: for they agree with the best in these things: 1. In the louelove of the ministerie and Ministers that preach faithfully. 2. In the taste of the powers of the life to come, finding the word often of singular power, so as they receiue it with ioy and great admiration. 3. In the defence of the truth they seeme as forward as any: these are neere the kingdom of God, as the Scribe was; these are more then halfe perswaded, as Agrippa was; these are fired with desire many times to know what to doe to be saued, as the young man in the Gospell was; but alas all this brings them within the compasse of none of Gods promises: and if they looke not to it, fearefull apostacie will be the end of all this, and they may proue most spitefull aduersaries of the same ministerie they admired, and proud contemners of the same remorse, with which themselues were often smitten, and so their latter end be ten times worse then their beginning.
Quest. But what doe these men want, or what are their defects, that they should not be right for all this, hauing such great affection to the word, yea euen when it is most sincerely taught?
Answ: Alas there are diuers things too apparant in their estate. For first, they ioyne not themselues with such as feare God in fellowship in the Gospell. 2. They shunne by all meanes the crosse for righteousnesse sake. 3. They respect not all Gods commandements: there are some sinnes they will not leaue: there are some corruptions they are so engaged vntounto, that they wil at no hand leaue them. 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against; they cry out vponupon swearing, and yet (vile beasts as they are) they will sweare still, yea and that most fearefully, yea after many remorses of conscience for it. 5. They will not be perswaded to vse all Gods ordinances: indeed they heare constantly, and to any mans thinking, with great attention, but they pray not in their families, they will not vse the help of conference, they read not the scriptures with any order or conscience, &c. 6. You see they are not carefull of their companie, they neither shun the appearance nor the occasions of euill, they giuegive not ouer their going, nor their resort vntounto vngodly companie. 7. They hauehave not been truly humbled by godly sorrow for their sinne. Lastly, they hauehave sinceritie in respect of persons; in some they like it, in others they doe not like it. they louelove not all the Saints.
Also] This also leads vsus to the former priuiledges in Christ, and imports that the circumcision without hands here mentioned is to be accounted a maruellous grace of God. and worthily; for our iudging of our selues, frees vsus from the condemnation of the world; and our daies of mortification, as it were the wedding daies of the soule; and godly sorrow is accompanied with the spirit of prayer; and a fountaine of grace is opened, when our hearts are opened with true contrition. Thus of the persons.
Are] This word designes the time of this spirituall circumcision; the time for the putting away and cutting off of our beloued sinnes is in this life, it must be now done or neuer done. besides till this be done, we can feele no profit or benefit for Christ.
The time of circumcision without hands.Quest. The Iewes in the Law did know directly when they should be circumcised in the flesh: may not we also gesse at the time of the circumcision without hands, when God would hauehave vsus goe about it, beyond which time it may not be deferred without singular danger? Answ. There is a time and it may be knowne, and it is wonderfull dangerous to stand out that time: in generall, the time to humble our selues by mortification for our sinnes, and so to set about this spirituall circumcision, is, when God grants vsus the meanes of saluation oLuk 14.17.: more specially when we are pressed with Gods iudgments pIoel. 2 12.: or when the mouthes of Gods seruants are in a speciall manner opened vntounto vsus, and their hearts made large q2. Cor. 6.2.: or when God dispenseth other graces, as temporarie faith, louelove to the word, and ioy r2. Cor. 6.2.&c. or when we are smitten with the axe of Gods word, and remorse for sinne is wrought in vsus sMatth. 3.10.: or when hearing hath kindled in vsus a desire and thirst after the best things tEsay 55.1.6.: or lastly, when we first set out to make profession of our being in Christ uIoh. 15.2..
Quest. But may not any man repent at any time. Answ: No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost. 2. Men that goe not so farre, may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense *Rom. 1. & 11.8.9.10. Esay 6. Math. 13.13.. we see by experience that the most men that pretend to mend afterwards, yet do not, but troops of men that forget God goe into hell xPsal. 9..
Obiect. But the Scripture saith, At what time soeuer a sinner repenteth him of his sinne from the bottom of his heart, God will forgiue him, &c. Solut. 1. Marke the words, they hauehave a limitation, thou must repent from the bottom of thy heart, or else they comfort not thee. 2. For the extent of the time, in so many precise words; the text in Ezekiel is not at what time soeuer, but in the day that a sinner repenteth, which is not so vniuersall, but that it may admit the exceptions before, and though some men may and doe repent at their latter end, yet neither all nor the most.
Obiect. But yet the Theife repented on the crosse. Sol. Shall one example make thee presume? why thou maist know that worlds of people when they came to die did not repent as he did, why shouldest not thou more feare the example of so many not repenting: what is one to thousands. 2. Thou readest that the other Theife vponupon the same crosse died without repentance. 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance: his conuersion was miraculous, one of the 7. wonders wrought by Christ in his death. Christ made Peter walke on the sea, will hee make thee doe so to? will hee for thy pleasure darken the sunne, or shake the earth, or cleaue the rockes &c. Thus of the time.
Without hands] 2. Things may here be noted.
1. That, that is not circumcision which is outward, made with the hand of man, but that is true circumcision which is inward. Hence there is two sorts of Isralites: the one is a carnall Isralite, one outward; the other is a true Isralite, for he is one inward in his spirit. As it was then so it is now, the carnall Isralite hath the name of Israel, and the signe of true circumcision; as then the circumcision in the flesh, so now baptisme: and besides they professe to be the seede of Abraham, The defects of the carnall Isralite.and they speake faire of God and heauen. Q. But what are the principall defects of the carnall Isralite? Answ. 1. He rests in the worke done, he beares himselfe vponupon the externall worke of holines: he serued God, for he was at Church: he is regenerated, for he was baptised; hee hath praied to God, for he stretched out his hands. 2. His praise is of men and not of God. 3. He wholie neglects the power of godlinesse and the exercises thereof. 4 He is disordered in his life laden with iniquitie. 5 He is senselesse or incorrigible vnderunder publicke iudgements. 6. He vsuallie opposeth and persueth him that is borne after the spirit.
2. We may note here that God is not tied to meanes, he can worke without hands. What is then the estate of wicked men? no hands of men or angels can make them happie, it is a worke done without hands. Oh how honorable is the worke of mortification of a sinner? it was a glorious worke to make those huge heauens, and this mightie earth without hands: such is the glorie of our spirituall circumcision: wee see also here how little beholding the kingdome of Christ is to this world: their hands will not be gotten to set it vp, God must doe it without hands. Lastly we should learne in all estates to liue by faith and rest vponupon God, whether in affliction or tentation or mortification of sinne, though we see not meanes, yet let this comfort vsus God can helpe vsus without hands. And thus of the instrument of circumcision, as it is here set downe negatiuely.
Putting of the bodie of the sinnes of the flesh] Here is the forme of this circumcision without hands: it lies in the mortification of the bodie of sinnes that are in the flesh. Where note 1. the matter to be mortified, the bodie of sinnes. 2. The manner, it must be put of.
The flesh]
The flesh is one of the three great enemies of God and mans saluation, it is a trecherous domesticall enemie.The practises of the flesh. As it is trecherous, so it is tyrannicall, it will not be pleased vnlesse it raigne. A most secret enemie for shee sits at the fountaine and poisoneth all: most falsly she lets in the Diuell, and permits him to set vp his holds and fortifications in the mindes of men: and is neuer quiet till it bring the soule into actuall high treason against God. It is the flesh that causeth whoredomes, murder, drunkennesse, and all disorders. She opposeth all the waies of goodnes, both by obiecting against them, and by making euill present, she sauours not the things of God, nor can vnderstand them. It is she that makes the Law vnpossible to vsus: what with her vaile of ignorance, and the slownesse and hardnesse she diffuseth vponupon our hearts and spirits, she makes the seruice of God to seeme almost alwaies euill vntounto vsus. Yea if she get into her throne she dare exalt herselfe against God, and iudge euen God himselfe, and his will, counsell, prouidence, and people; her very wisedome is enmitie against God. And so infectiously vile is she, that she diffuseth her poison to our very posteritie, so as we beget a very race of rebels: and in all this, she fortifies her selfe by all aduantages, from euill example, or by riches, and worldly greatnesse, or carnall wisedome, or successe in sinning, yea rather then she will bee subdued or much pursued, she will entrench her selfe vnderunder the very colours of Christ, making her pretence of following him in words, that she may the more securely follow her owne lusts in deed. This she doth, and thus spoiles the image of God in vsus, and makes vsus most filthy and lothsome, and so opens the doore of our soule vntounto Sathan, that our hearts are made a very slie for vncleane spirits to dwell in, and thus she will do if she be not mortified, till she bring men to hell and eternall condemnation there.
Courses for taming the flesh. Esay. 40. 1. Pet. 1.2.4. 1. Cor. 1.Now for the taming of the flesh God hath taken diuers excellent courses, 1. He hath laid a necessitie of mortalitie vponupon it, all flesh must know it is but grasse. 2. To crosse the glorie of the fleshly, the Lord of purpose when hee chuseth heires of saluation, will not take many of those the flesh commends for mightinesse, or noblenesse, or wisedome, or the like. 3. God hath set a standing curse vponupon the cheife things desired by the flesh, so as they cannot be vsed, but with a kinde of experience of their vanitie, and loathing, and vexation of the spirit.Eccles. 4. He hath enacted terrible decres against such as walk after the flesh, and giues proclamation that he will certainelie iudge men for all the practises of the flesh.2. Pet. 2.9.10. 5. He placeth his spirit within vsus to lust against the flesh. 6. He sent his sonne to take the similitude of sinnefull flesh, that in the flesh he might subdue the flesh.Eccles. 11.9. Lastly, he hath shewed vsus waies, what we must do that we might tame and subdue the flesh: as when he telleth vsus, first, that we must be sober, that is, moderate in meate and drinke, and recreation and apparell,Rom. 8 3. and what else may hamper the flesh. 2. That wee must put no confidence in the flesh. 3. That we must mortifie it, by confession of sinne, and godly sorrow, with strong cries calling vponupon God for helpe against it. 4. That we must search the records of Gods promises, and by faith lay hold vponupon him. For till we can shew a better draught of happinesse then the flesh doth, we do in vaine go about to charme it. 5. We must silence it: not suffer it to obiect, or excuse, or extenuate, or denie.
Hitherto in generall of the flesh and the mortification of it. Now more specially we must consider here, 1. the matter to be mortified, viz. the body of sinnes. 2. The manner, in the words put of.
Sinnes] Two things may be here noted; the one is implied, the other is exprest: that which is implied is, that God doth not require this circumcision in other things but only in sinnes. 1. Regeneration doth not oppose the flesh in the substance of it: we are not required to cut off any parts of the body, nor to destroy any faculties of the soule; and the same I say of the complexion or constitution of the bodie, it doth not require the melancholie man should be made sanguin. 2. This circumcision reacheth not to the naturall desires of the flesh, I meane such as are needfull to the being of nature, as to eate, sleepe &c. 3. Nor to the morrall proiects. 4. Nor to the remainders of spirituall light, as sparkles of Gods Image. 5. Nor to the outward necessary helpes of life, as horse, land, friends &c. only it restraines those when they are hinderances to godlinesse. The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies, and the sinnes and disorders of our soules: for this spirituall circumcision will not cure mens bodies, but only sanctifies mens mindes.
Againe, we should learne of God here how to deale with our enemies: he distinguisheth between nature and the sinne of nature: so should we; wee should oppose their sinnes, but louelove their persons.
The second thing here to be noted, is, that our sinnes are from the flesh: yea if the flesh did not by defect, action, approbation or consent, giuegive way to sinne, the deuill and the world could fasten no sinne vponupon vsus. Diuers persons should be informed herein: when they fall into grieuous euill, they cry out of their ill lucke, or of ill councell, or ill companie, or of the deuill; but they should indeed cry out of their owne ill nature, for the rest could not hauehave hurt them, but by the wickednes of their owne disposition: and wee should all grow suspitious of the flesh and his motions, reasons, desires, &c. and in time to mortifie her with all her lusts.
Bodie of sinnes] He saith not onelyonly that there are sinnes in the flesh, but a bodie of sinnes: that is, a huge masse or lumpe of sinnes, linked together as the members of our bodie are. The sins of the fleshly may be called a bodie in diuers respects.
1. In respect of that harmonie and vnion of sinnes one with another in practise, so as if one sinne be practised, many will accompanie it: as in Adams sinne, the sinne was to eat the forbidden fruit; but that would not be alone, but was attended with doubting of Gods word, with faith in the deuill, with most in ordinate pride or desire to be like God, with discontentment with their present condition, with vile ingratitude, with apostacie from all righteousnesse, with prophanation of the sacrament, with wilfull murther of all their posteritie, and euill concupiscence. Cain was angry that God did not accept his prophane sacrifice: but would this sinne be alone? no, for there followes it the hatred of his brother, the falling of his countenance, the reiecting of Gods admonition, coloured hypocrisie, murther, and blasphemie. When desire of gaine infects the hearts of Trades-men, we see by experience, it will not be alone, a number of transgressions growes with it, as louelove of the world more then God, neglect of sinceritie in the vse of Gods ordinances, swearing, breach of Sabboth, rigorous dealing with inferiours, vnmercifulne… to the poore, selling by false weights and measures, vsurie, if not otherwise yet in selling time, deceit, lying, oppression by ingrossing of wares or incroaching vponupon the trades of others.
2. In respect of vnion in continuance after they are committed, thy sinnes committed vanish not, but by adding sinne vntounto sinne, thou makest vp a very bodie of sinne, and so in Gods sight they stand compacted together as the very limbes of a monster.
3. These sinnes may be called a bodie, because they are committed by the bodie, as the externall meanes of them.
4. The masse of sinne in the fleshly man may be called a bodie of sinnes, for that it hath many things like vntounto the bodie of man: or many comparisons may be taken from the bodie of a man to expresse the sinnes of the flesh. As the bodie of man is a faire substance made of base matter:Similes. so sinne in it selfe is most vile, though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure. And as there be many members in the bodie, so there are in the sinne of the fleshly man: as some members in the bodie are outward, some inward, so are our sins. As men would be ashamed of their bodies, were it not for their clothing, especially if there be any deformitie: so would men of their sinnes, were it not for their great places, or faire excuses, and wretched shifts they hauehave to hide their deformities. And as the bodie of the prisoner in a dungeon is alike a true bodie, with his that sitteth on the throne: so sinnes that are secret, that are neuer so closely committed, are sinnes, as well as such as are openly done. As his bodie is a true bodie, that yet wants a legge or an arme: so it is in some, though they be not murtherers or adulterers, yet they may hauehave a bodie of sinne in them. As the naturall bodie cannot liue, if you take away food and clothing: so neither would sinne, if we did not louelove it, approue it, defend it, excuse it, and if wee take away carnall reason and ill companie. And as the bodie of Princes is better clad, then the bodies of poore men, yet it is alike, a bodie of clay and corruption: so are the sinnes of great men, though men doe not speake so openly of them.
Vses.Now for vse of all. First, here we may see a difference between the sinnes of the regenerate, and the sinnes of the vnregenerate: in the godly after calling, there is not a bodie of sinnes, the nest of sinne is scattered, sinne is not in his full strength, he doth not giuegive his members as seruants to vnrighteousnes.
Secondly, here men may try the truth of their repentance, that is not true repentance, that mortifies some one or few sinnes, but that which mortifieth a whole bodie of sinnes.
Thirdly, this shewes the greatnes of Gods mercies, that can forgiue or take away a whole bodie of sinnes and transgressions.
Lastly, this may be a great comfort to afflicted consciences, that cry out of the multitude of their sinnes: if thy sinnes were as many as the ioynts of thy bodie, and as strong as the bodie of Goliah, yet the Lord can forgiue, and true repentance will pull them downe. This is the matter to be mortified, the manner followes.
How sinne must be put off.Put off] Sinne must be put off as the begger puts off his raggs, and as the Master puts off his false seruant, and as the porter puts off his burden, and as the husband puts off his vitious wife, and as the serpent puts off his skin.
4. Things in mortification.There are foure things in mortification distinct. The first is the dislike of sinne: the second is the confession of sinne: the third is the godly sorrow for sinne: the fourth is forsaking of sinne; this last is here meant, by putting off of sinne: and this the Lord stands vponupon, as a thing he will neuer dispense with the want of it: as these places shew, Prou. 28.13. Esay 55.8. Ier. 7.3.4. Esay 1.16.17. Psal. 119.9. Ephes. 4.22. &c. 1. Pet. 4.1.2.3.4. Ezech. 18. & 33. and there are exceeding comfortable promises made to such as are vpright in he desire and indeuour hereof. Prou. 28.13. Esay 55.8. & 27.9. Ioel 2.12.13. Esay 1.18.
Quest. But can the flesh be so mortified, and sinne so put off, that it shall cease to be any more in this life?What the flesh doth in the godly. Answ. No, for euen in the children of God, the flesh will raise infirmities, it will let the vnderstanding, it will be framing euill thoughts, it will lust against the spirit, it will not alwaies allow what good is done, or to be done; it will present euill, when good is to be done; it will rebell against the law of the minde, yea sometimes the soule of the poore sinner is led captiue for a time, by his imperious flesh.
Q. But how can it then be said to be put away? Answ. Sinne is put away, first if it reigne not, When sinne is put off.nor hold a constant dominion ouer vsus: it may be put away, euen when it leads vsus captiue, if it be an vnwilling captiuitie, if the power of it seeme vntounto vsus, as a most base seruitude. It is put away, if men take no care to fulfill the lusts of it. Secondly, if there be a constant combat in some degree against it: if we finde a striuing, and constant fighting against the corruptions of our nature: if we pray against it, iudge our selues for it, and mourne ouer it, with an vnfeined desire to forsake it: this desire to be put off, is one true degree of forsaking of sinne.
Sinne is put off fiue waies.That this may yet be better vnderstood, we must know that sinne is put off fiue waies euen in this life. 1. Sacramentally, in the signe, couenant, and seale, that is in baptisme. 2. In the guilt of it, though not in the act of it; thus God puts off, by not imputing. 3. In act too, by inchoation, though not perfectly. 4. Perfectly, though not in vsus, yet in Christ our head it is already put away, in his person, though not in ours. 5. It is put away in hope, in that we do by hope waite for an absolute and full redemption from all sinne and miserie. Thus of the forme of this circumcision: the efficient cause followes.
By the circumcision of Christ] There is a twofold circumcision of Christ.A twofold circumcision of Christ. First, that which he suffered in himselfe. Secondly, that which he works in vsus; the vertue of the first is a great cause of the second.
Quest. But why was Christ circumcised,Why Christ was circumcised. seeing there was no cause of circumcision in Christ: for nothing could be signified by it, seeing he was the Messias himselfe, perfect God and man, nor was there any impuritie in him, the amputation whereof should thereby be signified, he was a Lambe without spot, a high Priest separate from sinners, the couenant of the promised seede was in himfulfilled, and he came to abolish circumcision: and lastly, tis hee that circumciseth the hearts of others?
Answ. 1. Christ was circumcised, thereby to shew himselfe to be true man. 2. thereby to honour the institution of circumcision, as he had done other parts of the Law. 3. that the Iewes might not cauill, and say, they would not receiue an vncircumcised Christ. 4. to commend the vertue of obedience by his example. 5. that he might beare the burthens of them, that being vnderunder the law, were not able to beare the burthens of the law: God by this signe as by an imitating rite, did subiect him to the law, he hereby professing himselfe a seruant to the law to make vsus free. 6. hee was circumcised and baptized to signifie his vnion with both Churches, both of the old and new Testament, and …hat he came of t…aine to make one. 7. to ratifie and sanctifie the circumcision of the Fathers, as his baptisme now sanctifieth ours. 8. to signifie the cleansing of our natures, especially by bearing of the imputation of our impurities. 9. he did in his circumcision begin to satisfie God, by those first fruits of his bloud, it was as an earnest or pledge of his bloud, to be more plentifully powred out: it was a part of his humiliation, and of the price of our sinnes. Lastly, hee was circumcised, that our hearts, by the vertue of it, might be circumcised: for as his death killeth sinne in vsus, and his resurrection raiseth vsus vp to newnesse of life, so doth his circumcision, circumcise our hearts.
Hence we may gather comfort against the difficulties of mortification, for Christ will be pleased to deriue vertue from his owne circumcision: yea it is a pledge to assure vsus, that as certainly as he was circumcised himselfe, so he will see to it, that our hearts be circumcised: if wee will cast our selues vponupon him, and by faith come vntounto him, there is no sinne so linked, but in Christ we may hauehave some deliuerance from it. On the other side, it shewes the miserie of all such, as liue in the louelove of their sinnes, and minde not mortification: this shewes they are not in Christ yet, for they cannot be in Christ, except they be circumcised. Lastly, it may serue for instruction at once to all that hope for freedom in Iesus Christ, to shew the proofe of their interest by their circumcision spiritually; and to speake distinctly of it, we must vnderstand that the Lord, that requires this circumcision of vsus, extends his precept, both to the heart *Ier. 4.4., and the eares xIer. 6.10. & 7.51., and the tongue: and contrariwise complaineth of vncircumcised both heart, and eares and lips yExod. 6. The sinnes in the heart to be circumcised. Sinnes in the eares to be circumcised. Sinnes in the tongue to be circumcised.: in the heart we must especially looke to the circumcision, or mortification, 1. of ignorance. 2. of wicked thoughts. 3. immoderate eare. 4. prophanenes in God seruice, in a wretched securitie, or a neglect of inward worship. 5. disordered affections, as lust, anger, suspition. 6. discontent with our estate. 7. vnbeleefe. Now for our eares, they must be circumcised, 1. in the vnpreparednes, or want of attention in hearing the word. 2. in receiuing tales. 3. in communicating with the sinnes of others, by a willing hearing of their wickednesse. Lastly, looke to the circumcision of the tongue, and that in the care to auoide, 1. the polluting of Gods name, either by swearing or blasphemie. 2. rash censuring. 3. rotten speech. 4. lying. 5. bitter and furious words, and the spirit of contradiction. 6. flatterie. 7. tale-bearing. 8. idle and vaine words. And thus much now of the spiritual circumcision, and of the 11. verse.