Exposition of Colossians, Sermons · Chapter 3 · Verse 7
VER. 7. Wherein yee alſo walked once, when yee liued in them.
In this verſe our Apoſtle vſeth another argument to enforce vppon the Coloſſians his exhortation to mortifie Doct. 1 the ſinnes before named,The remembrance of our ſinnes paſt, & now left, ought to worke in vsus continuall ſorrow for them, and a care more and more to mortifie the luſt of the fleſh. the argument is from their former conuerſation, that they in former times walked in thoſe ſinnes, and therefore nowe they ought to mortifie them.
Before wee come to ſtand on the words of this verſe, conſider wee this argument; In that the Apoſtle thus reaſoneth, ye walked once in thoſe ſinnes, therefore now you are to mortifie them.
Hence we are taught.
That the remembrance of ſinnes, wherein wee heeretofore liued, and nowe hauehave left, ought to profitte vsus, it muſt not be idle, but an effectuall argument to ſtirre vsus vppe to the mortification of the fleſh, it ought to worke in vsus continuall ſorrow for thoſe ſinnes, and a care more, and more, to kill and mortifie the luſt and corruption of the fleſh, Epheſians the fifth and the eighth, ſayth the Apoſtle, yee were once darkeneſſe, but are now light in the Lorde: walke as children of light. The argument there is the ſame that heere is vſed, that the remembrance of their former ſtate, ought now to ſtirre them vp to a greater care of holineſſe.
And thus ought it to bee with vsus, and certainely, ſo it is withall Gods children.
Vſe. And therefore this may ſerue to warrant, and make good that poſition, that euen the ſinnes of Gods children turne to their good,Gods children are bettered by their ſinnes & to it ought to be with vsus. they are bettered by their ſinnes paſt, repented of and pardoned, the remembrance of them makes them more thankefull to God for his mercy, more humble and lowly in themſelues, more milde and equall towards others, and more wary and circumſpect ouer their liues, and ſtirres them to the mortifying of the fleſh, heereby then trie thy ſelfe, if the remembrance of thy ſinnes paſt be pleaſing to thee, and thou canſt take delight in the remembrance of them, that is a ſigne of a reprobate mind, and though thou beefreed from the practiſe of them, yet thou art not deliuered from the power of them, they are not yet repented of and pardoned, if thou wouldeſt bee ſure that thy former ſinnes are repented of and forgiuen, then labour thou for a ſanctified remembrance of them, that thou mayſt remember them with griefe and ſorrow of heart, and be bettered by the remembrance of them, euen thereby bee thou ſtirred vp to further mortification of the fleſh, and to liue as much time as remaineth in the fleſh, not after the luſts of men, but as the Apoſtle exhorts, 1. Pet. 4.2. after the will of God, and that will ſeale vppe to thy conſcience aſſurance of the pardon of thy former ſinne….
Come we now to ſtand on the words of this verſe, they may be referred to two heads.
1 The firſt is an expreſſing of the former conuerſation of the Coloſſians, in reſpect of the ſinnes before named, that they once in former times walked in thoſe ſinnes, wherein ye alſo walked once.
2 The ſecond is, a ſpecifying of time, when they walked in them, (namely) when they liued in them. Wheerein is alſo vnfolded the courſe of their walking in thoſe ſins namely, a life that was powerful in them, that when that life was powerful in them then they walked in thoſe ſinnes.
I will open and vnfolde the ſence and meaning of the wordes, (wherein) ſome render the wordes thus,Interpretation. (among whom) with relation to the laſt words of the verſe foregoing (the children of diſobedience) but indeed it is more agreeable to the context, and to the argument, and purpoſe of the Apoſtle, to retaine this tranſlation (wherin) with a reference to the ſinnes before ſpoken of, and ſo the meaning is in which ſinne (ye alſo) that is, you Coloſſians now called as well as others (walked) this word is metaphoricall borrowed from paſſengers, or rather from ſuch as walke in ſome place for pleaſure and recreation, and ſo the Apoſtles meaning is, that they held on a courſe ſecurely, and with delight in thoſe ſinnes (once) that is, ſometimes heeretofore (when ye liued in them) heerein the Apoſtle hath reſpect to that which he hath often ſayd before, that they were dead with Chriſt, and ſo his meaning in ſaying (when yee liued in them) is, when your naturall corruption as a kinde of life, gaue power and moouing for the exerciſe and practiſe of thoſe ſinnes, thus then briefely conceiue wee the meaning of the Apoſtle, in the words of this verſe, as if hee had ſayd.
In which ſinnes before named, you beleeuing Coloſſians, as well a others, held on your courſe ſecurely heeretofore, euen when your naturall corruption was a liue in you, and gaue power, and moouing for the exerciſe and practiſe of thoſe ſinnes.
The firſt thing heere to be marked is, that the Apoſtle ſayth, that the Coloſſians alſo walked in the ſinnes before named, ſignifying, that not onelyonly the children of diſobedience, but euen they alſo as well as others before their calling, and conuerſion walked in thoſe ſinnes? hence then we are taught.
Doctr. 2 That the conuerſation of Gods choſen, before their effectuall calling,The conuerſation of Gods choſen being yet vncalled, differs not from the conuerſation of the reprobate. differs not from the conuerſation of the reprobate, it is as vicious as fowle, and as much defiled with ſinne, as the life and conuerſation of ſuch as ſhall bee damned, Gods choſen beeing yet in their naturall ſtate, walke on in ſinne, and pleaſe themſelues in the wayes of ſinne, as much as they that are appointed to deſtruction, there is no difference betweene the life of the one and the other, till it pleaſe God by the powerfull woorke of his ſpirit and grace to make a ſeparation and difference betweene them, reade to this purpoſe, Epheſ. 2.1.….3. 1. Corinth. 6.11. Rom. 6.17.19. thoſe places make this a cleare poynt.
Reaſon. And the reaſon of it is manifeſt (namely) this, there is the ſame corruption of nature in the Elect and reprobate, and it is powerfull in them both, before effectuall calling, Vſe. 1 and therefore before ſuch calling, there is no difference betweene the conuerſation of the one and the other.We may not iudge of the future and finall ſtate of any man, by his preſent condition.
On this ground then wee muſt learne to take heede, wee determine not of the finall ſtate of any man, being as yet in his naturall ſtate and condition, wee may not bee ſo bolde as to ſay, ſuch a one is a reprobate, and a caſtaway; the life of Gods choſen before their calling differs not from the life of the reprobate, therefore iudge not of the future and finall ſtate of any man, by his preſent condition, wee may lawfully iudge a naturall and carnall man to bee ſo, and as yet to bee in a fearefull eſtate, euen in the way to deſtruction, but to goe further then that, is to breake into Gods ſecret councell, what a naturall man may bee in after times, leaue that to the Lord.
But I chiefely remember this doctrine to this end, to Vſe. 2 ſtirre vp as many as are deliuered from their naturall condition, to bleſſe God for that great benefit,Such as are deliuered from their naturall ſtate, are to bleſſe God for that benefit. as many as are effectually called, are therein infinitely bound to magnifie the merciemercy of the Lord, before ſuch calling, there was no difference betweene their life, and the life of the reprobate, they walkd on in the ſame broad way with them, they lay wallowing and pleaſing themſelues in the wayes of ſin, and had no more minde to any thing that is good, then the vileſt miſcreant that liues in the world, and who hath made a difference between thee and a reprobate? who hath taken thee out of the way to hell, and ſet thy feete in the waye to life and ſaluation? only the Lord of his goodneſſe, and by the power of his ſpirit and grace, and if thou well conſider it, thou canſt not be ſufficiently thankefull to him for ſo great a mercy, when therefore thou doeſt ſee others (yet vncalled) pleaſing themſelues in a courſe of ſinne, and powring out the rottenneſſe of their owne hearts and walking on the waies of ſinne, thinke on it, and conſider it, not to inſult ouer them, but rather to pitty them, and thereby call to minde, what thou waſt before the Lorde wrought on thee by his Spirit and grace, conſider that thou ſeeſt in them, a liuely picture of thine owne former life, and meditate with thy ſelfe on this manner.
Surely, ſuch a one was I, ſo liued I once as theſe men now doe, I tooke as great pleaſure in my ſinne, as they now doe in theirs, and I ranne as faſt towards hell as they now run; Oh then how much am I bound to the Lord for his merciemercy towards me, who of his meere mercy hath turned my feete another way, and hath put a difference, and made a diſtinction betweene my life and theirs, what ſhall I render to the Lord for ſo great a mercy? this ought to be thy meditation in reſpect of thy effectuall calling, when thou ſeeſt others left ſtill in their naturall ſtate and condition.
Obſerue in the next place, the word heere vſed (walked) wherein ye alſo walked, ſaith the Apoſtle, ſignifying that the Coloſſians before their calling, held on a continued courſe in their ſinnes, ſecurely with pleaſure, as men walking and going in ſome pleaſant way with delight.
Doctr. 3 Heere then is layd before vsus the property of ſuch as are in their naturall condition they walke in ſinne,Such as are in their naturall condition hold on a purpoſed courſe in ſin, and that with much delight in it. Obiect. Anſw. they doe not ſimply ſin, for fo do the moſt regenerate, but they hold a purpoſed courſe in ſinne, and that with pleaſure, and much delight.
Happily ſome may ſay, ſuch as are in their naturall condition are dead in ſinne, cap. 2.13. how then can they bee ſayd to walke in ſinne? is that poſſible?
The anſwer is eaſie, theſe two things rightly conceiued may well ſtand together, there is no oppoſition betweene them, as there ſeemes to bee, for naturall men are ſayd to be dead in ſinne in reſpect of goodneſſe, becauſe they are ſo held vnderunder the power of ſinne, as a dead man is vnderunder death, and hauehave no power at all to mooue towardes anie thing that is good. But they are ſaid to walke in ſinne, in reſpect of ſinne, it ſelfe, and therein they hauehave liuely-hood and actiuitie, therein they hauehave not only a power to moue but doe actually mooue, ſtirre and exerciſe all the powers of their ſoules, and members of their bodies, wee are therefore to holde it for a trueth, that it is proper to men in their naturall condition to walke in ſinne, to holde on a ſecure courſe in ſinne with pleaſure, ſuch as are regenerate they fall ſometimes into ſinne, but it is one thing to fall into ſinne, and another to walke in it, as it is one thing of weakeneſſe to ſlippe, or fall into the mire, and another of purpoſe to walke in it, or to tumble in it after the manner of ſwine, or madde men, ſuch is the difference betweene the regenerate and vnregenerate,Difference betweene the regenerate & vnregenerate in reſpect of falling into ſinne. the regenerate of frailty, and againſt their purpoſe now and then fall into ſinne, but ſuch as are in their naturall condition, they hold on a continued courſe in ſinne, they goe on with full purpoſe in ſinne, and with pleaſure adde ſinne to ſinne, and this the Apoſtle teacheth plainely, Epheſ. 2.2.3. in his deſcription of the naturall ſtate of the Epheſians, he ſaith, they in their naturall condition walked in ſinne, and then he ſhewes how, (namely) according to the courſe of this world, and after the maner of the children of diſobedience, in the luſts of their fleſh, in fulfilling the will of the fleſh and of the mind, and were by nature the children of wrath, as well as others, and to this purpoſe ſpeaks Iude, verſe 18. they walke after their owne vngodly luſts: and then he ſhewes of whom he meaneth it, verſe 19. euen of ſuch as are fleſhly, (that is meere naturall men, hauing not the ſpirit, hauing no dramme of ſanctifying grace in them, noe doubt in ſpeculation wee are well acquainted with this ſame poynt.
Come we therefore to the vſe of it.
And firſt, this doctrine meetes with that errour of the Vſe. 1 Papiſts, that a naturall man may prepare himſelfe to receiue grace,That Popiſh errour confuted, that a naturall man may prepare himſelfe to receiue grace. wee ſhewed the follie of this conceit chap. 2.13. in that men by nature are dead in ſinnes, it may hence alſo bee refuted, for how is it poſſible, that a man can prepare himſelfe to receiue grace, that is, running on with full purpoſe and conſent of will another way, as eueryevery naturall man is; it is as poſſible that a violent ſtreame ſhould ſuddainely turne backeward.
If a man make himſelfe readie to receiue grace, it muſt bee by his will, now the will of a naturall man is turned from God, and can follow nothing, but that which is euill and repugnant to Gods will, and therefore it is not poſſible, that any naturall man ſhould prepare himſelfe to receiue grace.
Vſe. 2 Let vsus make vſe of the poynt to our ſelues, and let vsus conſider the doctrine deliuered to this purpoſe,Triall of our ſelues, whether we be regenerate or no. is it proper to men in their naturall condition, to walke in ſinne, to holde on a courſe in ſinne; then heereby examine thy ſelfe, heereby thou mayeſt know in what ſtate thou ſtandeſt, whether thou be regenerate, or as yet in thy naturall condition, if thou carrie in thee a conſtant purpoſe not to ſinne, and thy falling into ſinne, is with a ſpirituall ſtriuing againſt it, and being fallen thou haſt care to recouer thy ſelfe by ſpeedy repentance, then comfort thy ſelfe, thou art regenerate, the ſeed of God is in thee, 1. Ioh. 3.9. but on the contrarie, if thou holde on a purpoſed courſe in ſinne, if thou walke in it with delight, and ſinne without any ſpirituall ſtriuing againſt it, and adde ſinne to ſinne with pleaſure, certainely thou art in thy naturall ſtate, and haſt no aſſurance of anie of the comforts of Gods children, I ſay without any ſpirituall ſtriuing, and I woulde hauehave it obſerued, I meane ſuch ſtriuing as is betweene the fleſh and the ſpirit, betweene corruption and grace, for there may bee a ſtriuing in a naturall man, betweene his naturall conſcience, and his appetite, luſt or affection, and heere wee may bee deceiued.
Quest. You will ſay, how ſhall wee know and diſcerne the one from the other.
Anſw. Anſwere, the difference is this, the ſtriuing of naturall conſcience with luſt, is a ſtriuing betweene ſeuerall and diſtinct powers of the ſoule, but the ſtriuing that is betweene corruption and grace, is in one and the ſame faculty, and power of the ſoule, the minde is carried againſt it ſelfe, the will againſt it ſelfe, and a man may knowe hee hath this ſtriuing in him, when he doth not onelie in his iudgement diſallow, but in his heart diſlike that ſinne, to which hee is naturally moſt inclined, when a man hath in him, not onelyonly a checke of his conſcience, but a true diſlike in his heart of that ſin, which his heart before loued, liked, and was moſt inclined vntounto, when the heart is carried againſt it own liking, then is there a ſtriuing betweene corruption and grace, for it muſt needes be a ſupernaturall power, and worke of grace that makes a man diſlike, that which nature moſt liketh; heereby then trie thy ſelfe, if thou finde in thee this ſpirituall ſtriuing againſt ſinne, then doubtleſſe thou art regenerate, but if thy ſtriuing that is in thee, bee onelie betweene thy conſcience, and thine appetite, luſt, and affection, then certainelie thou art yet in the dregs of nature and art yet walking on in the way to hell, and ſo finding thy ſelfe, vſe all good meanes to haſten out of that fearefull condition.
(When yee liued in them.)
Obſerue wee that the Apoſtle ſaith, that the Coloſſians walked in the ſinnes before named (Whom they liued in them) when their naturall corruption, as a kinde of life, gaue power for the practiſe of them: hence wee plainlie ſee. Doct. 4
That it is the life of our naturall corruption, that giues force to walke in ſinne,The life and ſtrength of naturall corruption is that which makes men walke in ſinne. when our naturall corruption is liuely and ſtrong in vsus, then wee breake out into many foule actuall ſinnes and tranſgreſſions.
I hope this is a confeſſed truth, and for the vſe of it, we muſt know that the cauſe of all ſinne is in our ſelues, Ʋſe. our walking in ſinne is from that life of corruption that is in our ſelues: Iames 1.14. EueryEvery man is tempted, The cauſe therefore of all ſin is in our ſelues.when hee is drawne away by his owne concupiſcence. It is follie for thee to ſay as ſome doe, hauing runne on in a courſe of ſinne a long time, and now happily being brought to ſome ſhame or puniſhment for it; woe to ſuch a man, or ſuch a woman that euer I knew them: if I had not fallen into their companie, I had neuer come to this; they might (indeed) be an occaſion of thy ſinne, and their ſinne was great in ſo doing, but thine owne corruption cauſed thee to bee ouercome, and the cauſe of thy ſinne reſteth in thy ſelfe, and if we neuer ſaw ill example in all our life, yet our own hearts would teach vsus to ſinne; when therefore thou doſt bewaile thy ſinne wherein thou haſt walked, looke thou goe downe to the roote of that, and all thy other ſinnes, thy naturall corruption, and be humbled for that eſpeciallie, as did Dauid, Pſalm. 51. When he bewailed his adulterie, and murther, verſe 5. hee went downe to the roote, and ſaid, Behold, I was borne in iniquity, and in ſinne hath my Mother conceiued me. Thus muſt wee doe in bewailing any knowne actuall ſinne, for otherwiſe wee may bewaile our actuall known ſinnes, through ſelfe-louelove, feare of ſhame, or puniſhment, or the like, and ſo deceiue our ſelues therefore remember thou in bewailing thy actuall ſinnes to goe downe to the cauſe of that, and all thy other ſins, thy naturall corruption, and be chieflie humbled for that, and then no doubt thou ſhalt finde place to true repentance, euen ſuch repentance as goeth hand in hand with true faith, apprehending the merit of Chriſt his death for pardon of all thy ſinnes.
Queſt. From theſe wordes a queſtion may be mooued, in that the Apoſtle ſaith, they walked in ſinne, when the life of corruption gaue power, and ſtrength ſo to walk, the queſti: on may be, whether after conuerſion, and effectuall calling, naturall corruption be altogether dead, or no.
Anſw. The Papiſts anſwere affirmatiuely, that it is, but the truth is,Corruption of nature is not altogether dead in the regenerat, and why? it is not, it receiues a deadly wound at the firſt conuerſion and effectuall calling, but it ſtill remaines and brings foorth fruit till death: Rom. 6.12. Let not ſin reigne in your mortall body, that yee ſhould obey it in the lusts thereof: and the Lord will hauehave a remnant of naturall corruption to be in the moſt regenerate till death, that the ſenſe of that, with griefe, and deſire to bee looſed from it, may put them in minde in what a miſerable ſtate they were when it was in full force in them, and ſo the ſpirituall life they hauehave gotten vntounto them in Chriſt may be the ſweeter, and that they may be ſtird vp to be more thankeful to God for the ſame.