Exposition of Colossians, Sermons · Chapter 2 · Verse 11
VER. 11. In whom alſo ye are circumciſed with circumciſion made without hands, by putting off the ſinnefull body of the fleſh, through the circumciſion of Chriſt.
This verſe is an anticipation or preuention of a ſecret obiection. For the Colſſioans might ſay, you tell vsus that wee are compleate in Chriſt, but there bee ſome teachers that ſay, wee Gentiles wanting circumciſion are vncleane, and therefore not perfect in Chriſt, this the Apoſtle meetes withall in this verſe, and ſaith, that in Chriſt they alſo were circumciſed: and in this verſe the Apoſtle beginnes to reaſon againſt the third meanes of corruption vſed by ſeducers ſpoken of verſe the 6. (namely) the rudiments of the world, the legall doctrine touching circumciſion ſacrifices and ceremonies among the Iewes, and he beginnes in particular to deale againſt circumciſion ſhewing that the beleeuing Coloſſians needed not to be outwardly circumciſed in the fleſh, as a complement or meanes to adde any thing to their perfection in Chriſt; his reaſon is this.
You are by the power of Chriſt inwardly circumciſed, therefore you need not outward circumcion in the fleſh.
That is the ſumme and ſubſtance of this verſe, and ſo ſtands the Apoſtles reaſon againſt outward circumciſion.
Now before I come to ſpeake more particularly of this verſe, a doubt muſt be remooued, ſome may take exception againſt the Apoſtles argument, as inſufficient, and ſay, it is not to the purpoſe and queſtion in hand, and not continuing in the termes of the queſtion.
For the queſtion betweene the Apoſtle and falſe teachers was,Ob. whether circumciſion in the fleſh were neceſſary or no, the Apoſtle ſayth no, it is not neceſſary, his reaſon is, becauſe they were inwardly circumciſed. Now may ſome ſay, this is not to the purpoſe, this prooues not outward circumciſion to be therefore needleſſe, becauſe they were inwardly circumciſed; if this be a ſufficient argument againſt outward circumciſion; then this alſo is a good argument againſt outward baptiſme, that ſuch as are inwardly waſhed by the holy Ghoſt, need not outward baptiſme, but we ſee that to be contrary by the practiſe of Peter, who commanded that Cornelius his family and others met together, being inwardly baptized by the holy Ghoſt, ſhould be alſo baptized with water in the name of the Lord Ieſus, therefore this ſeemes to be no ſound and ſufficient argument vſed by the Apoſtle.
Ye are inwardly circumciſed, and therefore need not outward circumciſion.
For the remouall of this doubt, Anſw. we muſt conſider a difference & diſtinction of times (namely) of the time vnderunder the old Teſtament, & the time vnderunder the new Teſtament, of the time before the comming of Chriſt in the fleſh, & the time after, in the time of the old Teſtament, ſuch an argument as the Apoſtle vſeth, had been weak and inſufficient becauſe then circumciſion was in force, both as a ſigne of the Meſſiah to come, & a ſeale of righteouſnes & regeneration, but in the time of the new Teſtament, the Meſſiah being come, the Apoſtles argument is ſtrong and ſufficient becauſe then circumciſion with the whole regiment of Moſes is aboliſhed, & the inſtance of baptiſme is not to the purpoſe, becauſe there is now this difference between outward circumciſion, and outward baptiſme, the one is aboliſhed and remooued by the comming of Chriſt, and the other ſtandeth in force, by the inſtitution and commandement of Ieſus Chriſt, therefore theſe two reaſons are not alike. Yea are inwardly circumciſed, and therefore neede not outward circumciſion; that is a good argument, and ye are inwardly baptized, and therefore need not outward baptiſme, that is inſufficient, and to come ſome ſhort vſe of this before we paſſe from it; Vſe of this anſwer to the obiection. is it ſo that the reaſon of the Apoſtle had been naught, if circumciſion had been in force as it was in time of the old Teſtament, then let vsus thinke vponupon it in the like caſe, that it is no good argument, and no ſufficient plea, for thee whoſoeuer thou art to ſay, I hauehave the effect of this or that ſacrament inwardly wrought in me, and the inward fruit of it, therefore I neede not vſe the outward Sacrament, but at my pleaſure when I will my ſelfe; it may bee this is the conceit of ſuch as ſeldome come to the Table of the Lord, happily, once or twice in a yeere, it may bee they thinke thus, I hauehave that in mee which the Sacrament can ſeale vp vntounto me (namely) true faith in the bloud of Chriſt, what need I then often to come to the Lords Table, oh remember whoſoeuer thou art (if this be the thought of thine heart) that this is a deceiuing thought, this is not ſufficient to excuſe thy wilfull withdrawing of thy ſelfe from the Sacrament this will not cleere thee from being found guilty of great contempt of the order, that Ieſus Chriſt hath left in his Church, that euen ſuch as hauehave the greateſt meaſure of faith ſhould often come, to teſtifie and ſeale vp the ſame by receiuing the outward ſacrament, & if thou bee a contemner of Chriſt his order, thou art then one of thoſe himſelfe ſpeaks of,Luk. 19.14. who will not hauehave him to raigne ouer thee, and that puniſhment threatned ver. 27. ſhall one day light on thee, thoſe mine enemies which would not that I ſhould raigne ouer them, bring them hether and ſlay them before me, the Lord wil cut thee off, & giuegive thee thy portion with hypocrites.
Come we now to ſpeake of this verſe more particularly, we may obſerue it in theſe things layd before vsus.
Firſt, that in Chriſt the beleeuing Coloſſians were circumciſed, In whom alſo ye are circumciſed.
Secondly, the manner of their circumciſion; with circumciſion made without hands.
Thirdly, what it was (namely) a putting off the ſinfull body of the fleſh.
And laſtly, by what meanes it was wrought and how they were in Chriſt citcumciſed (namely) through his circumciſion; through the circumciſion of Chriſt, of theſe in order. In whom alſo ye are circumciſed with circumciſion made without hands: for the right conceiuing of theſe words, we muſt know that circumciſion among the Iewes was a cutting off of the foreskinne of the fleſh as appeares in the inſtitution of it,Interpretation. Gen. 17.10.11. and that cutting off the foreskinne was among them a Sacrament anſwerable to our Sacrament of Baptiſme, a ſigne of Gods couenant of grace, as the Lord there ſayth, and a ſeale of righteouſneſſe,Rom. 4.11. as the Apoſtle ſaith now as in our Sacrament of baptiſme, there is the outward waſhing of water, and the inward waſhing of the ſpirit in them that are truely baptiſed, ſo was there among the Iewes an outward circumciſion in the fleſh a cutting off of the foreskin of the fleſh, & an inward circumciſion of the hart, a cutting off of the fore-skin of the hart by the ſpirit of God; thus then we are to vnderſtand the Apoſtle when he ſaith, in whom alſo ye are circū ciſed with circumciſion made without hands as if he had thus ſpoken. In Chriſt alſo ye beleeuing Coloſſians hauehave the foreskinne cut off aſwell as the Iewes, I meane the inward foreskinne of your hearts, which is not cut off by the hand of man, but by the finger of God, euen by the ſpirit of God.
Now firſt in that the Apoſtle ſayth; the beleeuing Coloſſians who were not outwardly circumciſed, were notwithſtanding inwardly circumciſed, & that they in Chriſt had the effect of circumciſion without the outward ſigne of circumciſion: Hence we may gather this concluſion.
Doct. 1 That the grace of God is not tied to the outward ſigne and the outward Sacrament,Gods grace is not tied to the outward ſig…e of the Sacrament. grace ſignified by circumciſion, may bee had without circumciſion in the fleſh-as appeares plainely by theſe words of the Apoſtle, grace is not tyed to the outward ſigne or ſacrament.
Ob.But to preuent an obiection in the beginning, ſome may ſay indeed, grace ſignified by circumciſion, may now be had without circumciſion, becauſe the outward ſigne is not now in force, but in time of the old Teſtament it could not be had without circumciſion, for the Lord ſayth, Gen. 17.14, the vncircumciſed manchilde in whoſe fleſh the foreskinne is not circumciſed, euen that perſon ſhall be cut off from his people, &c. & conſequently grace cannot now be had without the outward ſignes of grace: Therefore grace is tyed to the Sacrament.
Anſw. To this I anſwer, firſt, that euen then when circumciſion was in force, the grace of God was not tied to it; for the Lords owne appoyntment, was that the childe ſhould not be circumciſed till the eighth day, Gen. 17.11. which hee would not hauehave done, if grace had beene tied to circumciſion, and 40. yeeres together was circumciſion omitted in the wilderneſſe, Ioſua 5.6.7. and yet we are not to ſay, whoſoeuer among them died in that time wanted grace to ſaluation, farre be that from vsus.
Againe, for the place alledged; I anſwer, that place is to be vnderſtood of ſuch as were of yeeres and diſcretion, & not of infants, for it is not ſayd, the vncircumciſed perſon being an infant, but indefinitely the vncircumciſed, and there is reaſon ſo to vnderſtand it from the text it ſelfe, for the Lord ſayth in the laſt words of the verſe, becauſe hee hath broken my couenant; now to breake Gods couenant is not incident to infants but to men of yeeres, we ſee then grace to ſaluation, euen in the time of the old Teſtament, when circumciſion was in force, might bee had without that outward ſigne, if there were no wilfull neglect or contempt of it; and conſequently, grace is not tyed, either then or now to the outward ſigne or Sacrament of grace, the words of Dauid after the death of the childe that died before the eight day, 2. Sam. 12.23. are to be conſidered, I ſhall go to it, ſayth Dauid, without queſtion, he meant not that the childe was not in hell, or in any Limbus infantum as the Papiſts dreame, but he comforted himſelfe by conceiued hope it was with the Lord, and thither himſelfe ſhould goe. Remember againe, the theefe on the croſſe that repented and was conuerted, Chriſt ſayth to him, Luk. 23.43. this day ſhalt thou be with me in Paradice, yet he wanted the outward ſacrament of baptiſme.
This I deliuer to this purpoſe, Vſe. euen to ſtrengthen vsus againſt feare,Comfort againſt feare & doubting of the ſaluation of children dying before they be baptized. and doubting of the ſaluation of children taken away before they can come to baptiſme; there is ſomtimes a ſcruple and doubt ſtriking in the mindes of ſome touching children, that die without the outward ſacrament of baptiſme, wee muſt learne to caſt out that ſcruple and know that God is not worſe to vsus vnderunder the Goſpell, then hee was to them vnderunder the law, nor leſſe able to ſaue the ſeed of the faithfull, now without baptiſme then hee was then without circumciſion; his grace was not then free and now bound, then great and now little, then ſtrong & now weake, we are not ſo to imagine, it were a wrong, yea, a blaſphemy againſt the infinit mercy of our gracious God and the God of thy ſeed, not adding any condition of baptiſme if it cannot be had as it ought.
Oh but there is one ſpeech of Chriſt himſelfe,Ob. that happily ſtrikes deepe, and it is obiected by the Papiſts Ioh. 3.5. to prooue an abſolute neceſſity of outward baptiſme our Sauiour ſayth there, except a man bee borne of water and of the ſpirit, hee cannot enter into the Kingdome of God; behold ſay they, a plaine proofe that outward baptiſme is abſolutely neceſſary to ſaluation.
I anſwer, firſt it can neuer be prooued by ſound reaſon, Anſw. that, that place is to be vnderſtood of infants, but rather of men of yeeres, for if we marke it, Nicodemus his queſtion verſ. 4. was this, how can a man that is old be borne; can he enter into his mothers womb againe, & be borne? our Sauiour anſwereth (holding (no doubt) to the termes of that queſtion) verily, verily, except a man growen in yeers in whom there is either wilfull neglect, or contempt of baptiſme be borne of water and of the ſpirit, he cannot enter &c. And againe, it is no more neceſſary, that by water in this place, we ſhould vnderſtand materiall water, then by the word fire, Mat. 3.11. we ſhould vnderſtand materiall fire: but rather, by water we are to vnderſtand the office and worke of the holy Ghoſt (namely) ſpirituall waſhing, as if our Sauiour had ſayd, except a man bee borne of the ſpirituall waſhing of the holy Ghoſt, and this is agreeable to that which followeth ver. 6. that which is borne of the ſpirit is ſpirit, and ver. 8. ſo is eueryevery one that is borne of the ſpirit, where wee finde no mention of water; it remaines then notwithſtanding this ſpeech of Chriſt that outward baptiſme is not of abſolute neceſſity to ſaluation, therefore let vsus not feare the ſaluation of infants departed this life in regard of the want of outward baptiſme; but looke wee with comfort to the couenant God hath made with the faithfull, that he will be their God, and the God of their ſeed.
Wee are further to marke that the Apoſtle ſets out the inward circumciſion of the Coloſſians, in theſe termes, circumciſion made without hands, hence we may take vp this concluſion.
Doct. 2 That the inward circumciſion of the heart, the cutting of the deſiled foreskinne of the heart,The inward circumciſion of the heart is not a worke of mans hand but of the powerfull hand of God. and taking away the corruption of it, is not a worke of the hand of man, but it is a worke of the finger of God, and onelyonly wrought by the powerfull hand of God; hence it is that Moſes ſayth, Deu. 30.6. the Lord thy God will circumciſe thine heart, and the heart of thy ſeed, that thou mayſt louelove the Lord thy God with all thine heart, and with all thy ſoule, that thou maiſt liue, the reaſon of this is.
Becauſe inward circumciſion of the heart, Reaſon. the inward purging of the heart, is a new creation as Dauid prayed, Pſal. 51.10. create in me a cleane heart, O God, and renew a right ſpirit within me; therefore proper only to the hand of God; Now leaſt we ſtumble and bee not able to keepe our ſelues from falling in reſpect of precepts giuen in ſcripture to circumciſe our owne hearts, to change them, and the like, Ierem. 4.4. be circumciſed to the Lord;Note. we muſt know that all ſuch precepts giuen in Scripture to men ſince the fall of Adam and in his corrupt ſtate doe not ſignifie and imply any power in man to performe them, but teach vsus our duty, that we are to ſeeke for helpe, where it is to be had euen at the hands of God, and let that be the firſt vſe of this poynt.
That ſeeing circumciſion of the heart, is a worke onelyonly Vſe. 1 of the hand of God, let vsus then euer ſeeke and ſue to him that he would vouchſafe to put his hand into our boſoms,We are to ſeek and ſue to the Lord that hee would circumciſe our harts. and plucke off the foreskinne of our hearts, and take away the corruption of them.
And againe, if the Lord hauehave in any meaſure circumciſed Vſe. 2 our hearts,The whole praiſe & glory of our conuerſion muſt be giuen to the Lord. let vsus giuegive him the whole praiſe and glory of that worke, looke not too much on the outward inſtrument; doe not too much gaze vponupon the excellency of the gifts of any that hath beene a meanes of thy conuerſion, leaſt ſo thou giuegive part of the glory to the inſtrument, but euer hauehave thine eye vponupon the mighty power of the Lord whoſe onelyonly worke it hath beene, remember that Paul or Apollos, are but the miniſters of God, by whom thou haſt beene brought to beleeue, 1. Cor. 3.5. bleſſe God for them, but giuegive him alone all the praiſe, and all the glory of that great worke.
Now come wee to the words following, By putting off the ſinnefull body of the fleſh through the circumciſion of Chriſt.
Wherein the Apoſtle ſets downe what is the inward circumciſion, namely, a putting of the ſinnefull body of the fleſh (by putting of) theſe words are often vſed by the Apoſtle in the like matter that is heere handled, as cap. 3. 9. ſeeing ye hauehave put off the old man with his workes;Interpretation. Epheſ. 4.22. that ye caſt off concerning the conuerſation in time paſt, the old man which is corrupt through the deceiueable luſts, and they are metphoricall, borrowed and taken from vncloathing of the body, or the ſtripping off of the apparell, and doe ſignifie the manner of taking away, and aboliſhing of the inward corruption of the heart, that it is after the manner of incloathing the body, or rather indeed of putting off the skinne of the body, the heart and inward parts and powers of the ſoule being enwrapped & encompaſſed with corruption as with a filthy garment or leprous skinne (ſinnefull body) the word body doth not heere ſignifie any corporeall ſubſtance, conſiſting of fleſh, bloud and bones, but is alſo a word vſed by way of ſimilitude: to ſignifie the maſſie lumpe of corruption, and that lumpe of corruption is expreſſed by this word (body) to ſignfie the greatneſſe and extenſion of it, that it is as a body hauing all dimenſions, height, length, breadth and thickneſſe, and as hauing all the parts of a foule monſtrous and reformed body, in which are found all ſinnes bound vp it were in one body, which breake out as any occaſion is offered, hence it is that the Apoſtle calles diuerſe foule ſinnes breaking out of this body, our member, cap. 3.5. by ſinnefull body, then vnderſtand we, the ſinnefull maſſe or lumpe of corruption (of the fleſh) by the word (fleſh) wee are to vnderſtand the corruption of nature, euen of the whole nature of man of all the powers and abilities both of ſoule and body, for it is frequent and vſuall in Scripture to put the word (fleſh) for the corruption of nature; and not only to ſignifie the corruption of the inferiour parts of the ſoule, as the affections, appetite and ſences, but alſo of the ſuperiour, euen of the reaſonable ſoule, and of the powers thereof, the minde, will, memory and conſcience, Ro. 8.7. the wiſedome of the fleſh (that is) the wiſedome of the minde, for that is the ſeat of wiſedome, in the naturall and corrupt ſtate of it is enimity againſt God; and the reaſon why the corruption of the whole nature of man is called fleſh, is this, becauſe it comes by propagation, by naturall and carnall generation, and that that is borne of the fleſh is fleſh. Ioh. 3.6. ſo then the full ſence and meaning of the Apoſtle in theſe words, by putting off the ſinnefull body of the fleſh, is this.
By taking away and ſtripping off, as it were a leaprous filthy garment or skinne, the ſinnefull maſſe, lumpe and body of the naturall corruption of the whole man, euen of all the powers and abilities of ſoule and body.
Heere firſt obſerue we that the Apoſtle ſets out the inward circumciſion of the heart in theſe termes, that it is a putting off, an vncloathing or a ſtripping off of the filthy leaprous garment of corruption; hence we are taught.
That the ſpirit of God inwardly circumciſing and regenerating Doct. 3 the heart,Regeneration doth not aboliſh any faculty of the ſoule or any naturall affection of it, but only taketh away the corruption of them. doth not take away the ſubſtance of the heart, but the corruption of it, regeneration is not an aboliſhing or taking away of any faculty of the ſoule, as vnderſtanding, memory, will, conſcience or any naturall affection of the ſoule, but onelyonly a ſtripping of the filthineſſe and corruption of them; for why, naturall corruption is not a ſubſtantiall thing as ſome hauehave thought, nor a corruption of the ſubſtance of the ſoule, for then could not the ſoul be immortall, if the ſubſtance of it were corrupted, nor Chriſt hauehave taken mans nature without ſinne, but it is a corruption cleauing and clinging to the faculties of the ſoule, and to the affections of the heart, and ſuch as may be remooued by the powerfull worke of Gods ſpirit, and hence is it ſayd to be an euill that doth compaſſe …s about Heb. 12.1. caſt away eueryevery thing that preſſe…h downe, and the ſinne that hange…h ſo faſt on, or that doth ſo eaſily compaſſe vsus about, ſo the originall word ſignifieth therfore regeneration is not an aboliſhing of any faculty of the ſoule, but a putting off of that filthineſſe, and that corruption that doth enwrappe and compaſſe about eueryevery faculty of it, this I note in a word, it may be vntounto vsus one ground of triall, Vſe. whether we be truely regenerate or no; it may ſerue as one meanes whereby we may know it (for marke) regeneration is not a taking away of any faculty of the ſoule,Triall of the ſoundneſſe & truth of our regeneration. or of any affection of the heart, but of the corruption of it, heereby then examine thy ſelfe, no doubt thou art or mayſt bee acquainted with the diſpoſition of thine owne heart, (I ſay not with the depth, and all the deuices of it, the heart of man is deceitfull and wicked aboue all things, who can know it? Ierem. 17.9. onelyonly the ſearcher of the heart, the Lord he knowes it, but with a little obſeruation thou mayſt be acquainted with the naturall inclination and diſpoſition of thine heart, in regard of the predominant and chiefe ruling affections of it, whether it bee naturally giuen moſt of all to feare, to louelove, to ioy, to ſorrow, to anger or the like; well then, knowing the chiefe ruling affection of thine owne heart, ſee whether that affection ſtill remain in thee in the force & ſtrength of it without the corruption of it, if it do, then thou art truely regenerate, but if it doe not, thou doeſt but flatter and deceiue thy ſelfe, for example, if thou beeſt one giuen to too much ioy, and much reioycing, thou art one of a merry & cheerefull diſpoſition, ſee whether thy ioy and thy reioycing be ſtill as great and ſtrong as euer it was, not in ſinne and in outward carnall things, for that is the ſinnefulneſſe of it, but in God and in good things, if thou find that thou canſt now reioyce, not in filthy carnall pleaſure in drunkenneſſe or good fellowſhip, as it is called, nor ſo much reioyce in the outward bleſſings of this life, but that thou canſt as heartily reioyce as euer thou couldeſt, yea, thou canſt more heartily reioyce in the louelove and mercy of God in Ieſus Chriſt, in his ſeruice and obedience to his will, for his louelove and goodneſſe, then in any other thing, that is a ſure marke of a good and regenerate heart, and that the ſpirit of God hath wrought powerfully in thee, and ſtripped off the ſinnefulneſſe and corruption of thy ioy and cheerefulneſſe in thee by nature; So if thou be one of a hot haſty and cholericke nature; if thou find that naturall anger of thine ſtripped off; the ſinnefulneſſe of it (namely) the raſhnes, the eaſines to be prouoked vponupon eueryevery trifling occaſion, the exceſſe in the meaſure, making thee to forget duty both to God and man, and the expreſſing of it, for meere priuate cauſes concerning thine owne perſon, and not the cauſe of God; (for theſe are the filthy rags wherewith thy naturall anger is cloathed) if thou finde not that affection it ſelfe aboliſhed, but theſe things taken from it, and that thine anger is now ſtirred vp, vponupon waighty and manifeſt offence to God conceiued with deliberation; kindled through deſire to maintaine Gods glory; louelove of iuſtice and vertue, and directed againſt ſinn, and not the perſon of the ſinner, but with louelove to his perſon, and ſorrow for the ſinne, and with moderation, not making thee vnfit for duties to God and man, then is that affection wrought vponupon by the ſpirit of God, then is thine anger a holy, iuſt and ſanctified anger, and thus mayſt thou trye thy ſelfe in other affections, and remember it, that regeneration is not a taking away of any affection of the heart, but a ſtripping off of the corruption of it.
We are in the next plac to marke that the Apoſtle ſaith, inward circumciſion is a putting off, or a taking away of the body of the fleſh, not ſome part, but of the whole body Doct. 4 of it; Hence we may take vp this concluſion.True regeneration is a remoouall of corruption from all the powers & faculties of the ſoule.
That true regenaration is entire, it is an aboliſhing of the whole maſſe and lumpe of naturall corruption (that is) of naturall corruption in all the powers and faculties of the ſoule, not a remoouing of corruption from the minde alone, or will alone, but from all and eueryevery faculty of the ſoule, hence it is in other termes expreſſed to be a putting off the old man, giuing vsus to vnderſtanſt that it is an entire worke, euen as the putting out of a perfect man, with all the parts & members of a perfect man, for indeed where the ſpirit of God, doth work vponupon any man to the purging & taking away of his naturall corruption, Reaſon. he doth work vponupon all the powers of his ſoule, grace is neuer effectuall truely to purge one faculty of the ſoule and not another? if naturall blindneſſe, ignorance and dulneſſe of mind be taken away by ſanctifying grace, the will and affections are alſo wrought vponupon in like proportion, and hence is regeneration called a new creation, and a new birth, and therfore it is entire, and of the whole man, it were eaſie to enlarge the proofe of this; but for the vſe of it.
Vſe. Is it ſo, that where the Spirit of God doth effectually worke regeneration;None ought to think himſelfe truely regenerate vnles he finde himſelfe throughout wrought vponupon by the Spirit of God. he puts off the whole body of corruption, let no man then deceiue himſelfe, let no man think he is truly regenerat, becauſe happily he is inlightned and hath a generall ffooting knowledge of the Myſteries of the Goſpel, & yet notwithſtanding is carried away with ſome inordinate affection, or ſome corrupt luſt to pride, to couetouſneſſe, to drunkenneſſe, to ſenſuall pleaſure, to ſomeone groſſe ſinne or other, if this be true regeneration then Herod and Iudas were truely regenerate, Herod knew much, and did many good things, yet was he a meere carnall man, poſſeſſed with inordinate louelove of his brothers wife. Iudas a diſciple of Chriſt and no queſtion, Chriſt taught him, and he taught others many good things, yet was he a carnall man, carried away with the inordinate luſt of couetouſneſſe, and therefore deceiue not thy ſelfe think not that the Spirit of God hath wrought on thee to thy regeneration, vnleſſe thou finde that hee hath put off the the whole body of thy corruption, and hauehave crucified the fleſh withall the inordinate affections and luſts of it, and withall remember, that except thou bee truely regenerate thou haſt no part nor portion in Gods Kingdome, that is, Chriſt his owne ſpeech, Ioh. 3.5.
Now heere a queſtion may be mooued (namely) this.
How farre foorth the whole body of corruption is put off and taken away in them that are truely regenerate? Quest.
To this I anſwer, Anſw. that the body of corruption is put away onelyonly in part in this life, though the Spirit of God doe worke vponupon all the powers of the ſoule, and put off the body of corruption in ſuch as are regenerate, yet not wholly and perfectly for the time of this life, therefore the Apoſtle heere ſpeakes in the preſent time, and ſayth, inward circumciſion is a putting off of the ſinnefull body of the fleſh, ſignifying a continuall act neuer perfected in this life the corruption of nature remaines till death, in the moſt regenerate, though not imputed vntounto them, the Apoſtle affirmes it of himſelfe, Rom. 7.3. and hee calles it ſinne in many verſes of that chapter which the Papiſts deny, I will not ſtand to diſpute the queſtion, but I ſay, it remaines in the moſt regenerate not imputed vntounto them, and wounded, ſo as the regenerate doe not ſerue it, Rom. 6.6. nor ſubiect themſelues to the tyranny of it, to obey it in the luſts thereof▪ as the Apoſtle teacheth, alſo by implication Rom. 6.12. let not ſinne raigne therefor in your mortall body, that ye ſhould obey it in the luſts thereof, and heerin is a maine difference betweene the regenerate and vnregenerate. In the vnregenerate, the Spirit of God doth only reſtraine and hold backe corruption, or for a time turne the affections of their hearts cleane another way for the good of his children, as hee did the hearts of the Aegyptians Exod. 12.36. the Lord gaue the people fauour in the ſight of the Aegyptian, and the heart of Saul towards Dauid for a time, 1. Sam. 24.17. but ſhortly after his hatred brake out againe, and he purpoſed to kill him, and thus doth the Spirit of God, eithet reſtraine or turne the affections of the heart another way in the vnregenerate onelyonly for a time, but afterwards it breakes out and ſhewes it ſelfe againe, but in the regenerate, the Spirit of God doth take away the power of naturall corruption, ſo as at no time it beares ſway in them, but they hate it, and labor & groane for deliuerance from it, and though ſometimes it giuegive them a blow and a wound, yet is it with much reluctation and ſtriuing againſt it, as the Apoſtle ſayth of himſelfe Rom. 7.15. and after that they recouer themſelues by ſpeedy repentance.
Now further in that the Apoſtle doth expreſſe the corruption of nature vnderunder this word (body) ſignifying that it is as a body, hauing as it were all dimenſions of a body, Hence we are taught.
Doct. 5 That the corruption of nature is exceeding great, it is no light ſuperficiall thing,The corruption of nature is as it were a maſſie & ſubſtantiall body and it hath a reall being, & is exceeding great. no ſhadow, but as it were a maſſie and ſubſtantiall body, it is not as ſome hauehave taught, only a priuation, an abſence or want of that holineſſe and righteouſneſſe that ought to be in vsus, but it is more, euen a poſitiue thing, ſuch a thing as hath a reall being, it is both a guiltineſſe in reſpect of Adams ſinne, for in Adam all ſinned Rom. 5.12. and it is an inclination or proneneſſe of all the faculties of the ſoule, to that which is euill and againſt the Law of God, the vnderſtanding is not onelyonly blinde, but carried to errour and vaine imaginations the will is not onelyonly nilling, or not willing that which is good, but auerſe and repugnant, and ſtriuing againſt it, and willing onelyonly that which is euill continually, it is ſayd, Gen. 6.5. the Lord ſaw that the wickedneſſe of man was great in the earth, & why? all the imaginations of the thoughts of his heart were onelyonly euill continually, and that the greatneſſe of the corruption of nature may yet further appeare, conſider we the diffuſion and ſpreading of it, it is as a leproſie ſpread ouer all the powers of the ſoule, there is not one free ſpot in the ſoule, but all and eueryevery one is defiled with it, hence it is called the old man, giuing to vnderſtand that the naturall man is nothing, but as a man made of corruption, it is euen as the man himſelfe, and do not naturall and carnall men demonſtrate and prooue this, abridge them of their luſts, and they thinke they are no men they had rather dy then be abridged of thē, & hence is it alſo called the law of the members, Rom. 7.23. becauſe all the powers of the ſoule and parts of the body are ſubiect to it as to a Law.
Againe, conſider wee the comprehenſion of it, it containes, all ſinnes in it as a root, or as an Ocean ſea, ſending out into eueryevery channell and vaine of the body ſtreams & flouds of ſin, ſo as one ſaith well, if all the hereſies that be were ceaſed in the world, yet if God leaue a man to himſelfe, hee hath in himſelfe ſufficient matter and ſpawne to breed and reuiue all kinde of errours and ſinne, the Apoſtle Gal. 5.19.20. hauing reckoned vp many workes of the fleſh, is forced to conclude and ſay. ver. 21. and ſuch like, as being not able to thinke of all the ſinnes, that doe as fire ſparkle out of that furnace.
Laſt of all; the greatneſſe of the corruption of nature may plainely appeare in that it takes occaſion by the commandement of God, to breake out and to ſhew it ſelfe as the Apoſtle ſayth, Rom. 7.8. ſinne (meaning the corruption of nature) tooke occaſion by the commandement and wrought in me all manner of concupiſcence; and againe ver. 13. this ſinne that it might appeare ſinne (that is) exceeding great, wrought death in mee by that which is good, that ſinne might be out of meaſure ſinnefull by the commandement; it is heerein like the gangrene or elephantiaſis the leproſie, it is made worſe by that which ſhould be a means to cure it, it breakes out vponupon the commandement of God, if then we duely conſider the ſpreading, the comprehenſion and ſwelling of our naturall corruption it breaking out vponupon the commandement of God, which is giuen as a remedy againſt it, wee muſt needs confeſſe it to be exceeding great.
Now then this being ſo, that our naturall corruption is ſo exceeding great, it being not onelyonly a want of that holineſſe, that ought to be in vsus, but a proneneſſe to all euill ſpread ouer all the powers of the ſoule containing the ſeed of all ſinnes, and breaking out vponupon the commandement of God: Vſe let no man thinke it a ſmall matter to bee a naturall man,We are not to thinke it a ſmall matter to be in our naturall conditiō as many fooliſhly doe. and a light and trifling thing to bee in his naturall condition; ſome there be who pleaſe themſelues and hold themſelues in very good caſe, becauſe they are no drunkards, no whoremongers, or the like; they cannot iuſtly be charged with any groſſe offence: yea, ſome ſticke not to bolt out this, or the like fooliſh ſpeech, that Preachers ſhould lay before men onelyonly their open groſſe ſinnes, and deale onelyonly againſt drunkenneſſe, whoredom, and ſuch like ſinnes: a ſpeech taſting of a filthy veſſell whence it comes; yea, ſent out (be it ſpoken with reuerence) from a very dunghill of filthineſſe and corruption: thou that thus ſpeakeſt, whoſoeuer thou art, thou haſt yet a rotten and a filthy ſtinking heart, this argues thou doeſt not know and conceiue the corruption of thine owne nature, nor the ſtaine and danger of it: thou art yet in bondage to thine owne corruption, and a vaſſaile and ſlaue to the Deuill, therefore thinke vponupon it; and ſurely, ſuch as thinke they are in a good caſe onelyonly becauſe they are no drunkards, no whooremongers, or the like; they ſee not the inward ſinne of their hearts, and their corruption of nature, for they may be ſo by reſtraining grace, and yet lie wallowing in the puddle of their owne filthineſſe, and for a man to thinke himſelfe in good caſe, onelyonly becauſe hee is free from the act of ſome palpable ſinnes; it is all one as if a Traitor to his Prince, ſhould thinke himſelfe free from danger of Law and execution, becauſe he cannot iuſtly be charged with pettie pilfring or ſtealing, for it is not onelyonly actuall tranſgreſſion of Gods Law, but euen our naturall corruption, and that chiefly: it being the mother ſinne, and the ſeed of all other ſinnes that doth ſeuer vsus from Gods fauour, and make vsus ſtand ſubiect to Gods curſe and euerlaſting perdition. Let vsus then labour to ſee the greatneſſe of our naturall guilt and corruption, and to ſee our ſelues vnderunder Gods wrath in regard of it, and ſeeing it, bewaile and lament for it aboue all things; yea, whenſoeuer wee make confeſſion to God of any knowne actuall ſinne, we are then to be brought to the ſight of that ſinne, euen to ſee with ſorrow the roote of it, and all our other ſinnes, and to cry out with Paul, Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the body of this death. And with Dauid, Pſal. 51.5. Behold I was borne in inquity, and in ſinne hath my mother conceiued mee. For confeſſion of ſome knowne ſinne may be forced out from ſelfe-louelove, feare of ſhame, puniſhment, or ſuch like, and vnleſſe by that ſinne wee bee brought downe to the roote of all our ſinnes,Note. and to hauehave ſenſe and ſorrow for that alſo, we ſhall neuer finde eaſe or reliefe by Chriſt, hee came not to call the righteous but ſinners to repentance, Matth. 9.13. and not eueryevery ſinner, but that ſinner that condemnes ſinne in himſelfe, and eſpecially the mother ſinne, and is weary and laden and groanes vnderunder the burden of it. Mat. 11.28.
In that the Apoſtle calles the corruption of the whole Doct. 6 nature of man, and of all the powers of the ſoule (Fleſh) he would hauehave vsus to know that the corruption of nature comes by propagation,The corruption of nature comes by propagation. it comes not as Pelagius & his followers taught by imitation, children hauehave not a want of holineſſe that ought to be in them, and a proneneſſe to ſinne in all the powers of their ſoules by imitation, but it is conuaid vntounto them from their parents by naturall generation, as we are plainely taught, Gen. 5.3. It is there ſaid, that Adam after his fall begat Sheth in his owne likeneſſe (that is) corrupted like to himſelfe. For as Iob ſpeaks Chap. 14.1. Who can bring a cleane thing out of filthineſſe, it is not poſſible. Hence we are ſaid to be children of wrath by nature, or natiuity, euen ſo borne, Epheſ. 2.3. And moſt plainely ſpeakes Dauid to this purpoſe Pſalm. 51.5. I was borne in iniquity, and in ſinne hath my mother conceiued me; and if we deſire further euidence and proofe of this, conſider we but this one thing, that many times ſome particular and inward euill quality of the parents is found in the childe in his infancy before he can learne it by imitation, and therefore it is conuaid and tranſmitted from the parent to the child by generation,Note. I ſay many times, not alwaies, for it pleaſeth God ſometimes of his goodneſſe to ſtay the courſe of a particular euill quality and diſpoſition, that it paſſe not from the Parent to the childe, as he did in the birth of Hezekiah the ſonne of a moſt wicked Father King Ahaz, and of Ioſiah ſonne of wicked Amon: but originall corruption common to the ſtocke, and common to mankind, is euer conuaid from the parents to the child by the propagation of it, is perpetuall by naturall generation.
And this muſt teach vsus to take heede of Pride and ſwelling Ʋſe. 1 in regard of birth and parentage,We muſt take heede of pride and ſwelling in reſpect of parentage. men commonly looke at the worthineſſe of their parents, and boaſt much of the dignity and eminency of their anceſtours in reſpect of their bloud, riches, honour, and ſuch like; but if they looke as they ought, they ſhould finde matter enough to humble them, they ſhall finde that their father was an Amorite, &c. as the Prophet ſpeakes Ezek. 16.3. and that they are in the common condition of all men, polluted in their bloud; and though they receiue from their parents outward glory and honour, yet withall they receiue ſuch an hereditary common corruption and diſeaſe, yea it may be, together with that, ſuch particular infection as makes them odious in the ſight of God; and if the courſe of it bee not ſtaied, it will poiſon their bodies and Ʋſe. 2 ſoules more and more, till at length both body and ſoule like a rotten poiſoned thing drop downe into hell.
Againe, is it ſo that naturall corruption comes by propagation, then let this ſtirre vp all parents to labour to eſtate and intitle their children in ſomething, that may be for the good of their ſoulesParents muſt labour to eſtate their children in ſomething that may bee for the good of their ſoules that their children deſcending of them, may be intituled to ſome thing that may bee for their good.
How is that to be done may ſome ſay? Queſt.
Anſw. Let them labour to bring themſelues within the couenant of grace and to become true beleeuing members of Chriſt, and then though they cannot deriue their faith and holineſſe vntounto them, becauſe they begette them not as good men and beleeuers, but as men ſimply by the power and ſtrength of nature, yet by vertue of the couenant, God will bee good and gracious to their children, Gen. 26. We read many bleſſings promiſed to Iſaac and why? Verſ. 5. Becauſe Abraham his father obeied the voice of the Lord, and kept his Ordinances and Commandements, his Statutes and Lawes. Teaching plainely that the holineſſe of parents ſeales vp the Lords fauour not onelyonly to themſelues, but to their children alſo: this cannot raking and ſcraping together of wealth doe; men vſe to ſay, happy is the childe whoſe father goeth to the Deuill, a wicked ſaying; it is rather a comfort to children when they can remember their parents, are, or hauehave been godly and in the fauour of God, for he louing the ſtocke will not diſregard the branches; they may ſay as Iacob ſaid, Gen. 32.9. Thou haſt beene, or art, the God of my Father, good and gratious to him, ſhew then mercy to me his ſeede, according to thy ſweete promiſe. Yea, God is good euen to wicked children of good parents. Gen. 36.7. Eſau had riches and outward good things. 1. King. 11.32. When the Lord rent the Kingdome from Solomon for his ſinne, yet one Tribe was left for Dauids ſake. A notable inducement to make Parents to become godly; and if we deſire that God ſhould be good to our children after vsus, let vsus labor to bring our ſelues within the couenant, and we ſhall finde that an effectuall meanes to moue God to mercy towards our children for many generations.
Come we to the laſt words (through the circumciſion of Chriſt) in theſe words is expreſſed the meanes how the beleeuing Coloſſians were in Chriſt circumciſed (viz.) through, or by the circumciſion of Chriſt, in this place wee are not to vnderſtand the paſſiue circumciſion, that whereby Chriſt himſelfe was circumciſed, but the actiue, that whereby we in him are circumciſed and regenerated by his ſpirit, and we may note and obſerue a difference between Iuſtification & Regeneration or Sanctification, the Apoſtle ſpeaking of iuſtification in the Verſe before, ſaith, We hauehave perfection of righteouſneſſe in Chriſt, in him we are complete, not adding any thing further, that that perfection is wrought in vsus by Chriſt: but here ſpeaking of regeneration and ſanctification, hee ſaith that in Chriſt alſo wee are regenerate, and he expounds his owne meaning, how (namely) through the circumciſion of Doctr. 7 Chriſt, through the working of his ſpirit in vsus, whence we ſee a manifeſt and plaine difference betweene iuſtification, and ſanctification.There is a manif…ſt diff… rēce between iuſtification and ſanctification. The Papiſts confound theſe two, in teaching iuſtification by holineſſe inherent: and I note this to teach vsus to take heede of ſo confounding of them; and know we that iuſtification is by righteouſneſſe inherent in Chriſt apprehended by faith, Ʋſe. and regeneration and ſanctification is wrought in vsus by the ſpirit of Chriſt in this life,We muſt take heed we confound them not. but in part, and ſhall bee made perfect in the life to come.