Forty-nine Sermons upon Colossians, Part 2 · Sermon 22
The Twenty-ſecond SERMON.
COL. CHAP. II. VER. X, XI.
Ver. X. And ye are made compleat in Him, who is the head of all principality and power.
XI. In whom alſo you are circumciſed, with a circumciſion made without hand, by the putting off of the body of the ſins of the fleſh, to wit, by the circumciſion of CHRIST.
DEar Brethren, With excellent reaſon ſaid our LORD and Saviour, when he would magnifie the love of GOD towards Mankind; that he ſo loved the world, as he gave his only Son, John 3.16.that whoſoever believeth in him ſhould not periſh, but have eternal life. For this donation of his CHRIST which he hath made us, is without contradiction the greateſt and moſt admirable evidence of his love, that he could give us. I confeſs, that this great Frame which he freely beſtowed on us at the firſt Creation; this World, roof'd with thoſe ſtately Heavens that environ us, enlightned by thoſe brave Luminaries that roll about inceſſantly over us; and filled with an infinite variety of good things, was a choice ſign of a wonderful bounty and love; and that the Pſalmiſt had reaſon to cry out, as raviſh'd with the conſideration of it, What is mortal man, Pſal. 8.5, 6, 7.that thou haſt remembrance of him; and the ſon of man, that thou viſiteſt him? For thou haſt made him little leſs than the Angels; and haſt crowned him with glory and honour. Thou haſt made him ruler over the works of thy hands.Thou haſt ſet all things under his feet. Yet it muſt be acknowledged, that all this liberality of GOD's to us-ward, which conſider'd in its ſelf is ſo great, and ſo raviſhing, is a ſmall matter in compariſon of the ineffable and incomprehenſible love which he hath ſhewed, in giving us his CHRIST; whether you compare the gifts themſelves, one with the other; or do conſider the fruit which they both yeeld. For the firſt; Whereas the World is a kind of Magazine of the riches of Nature; JESUS CHRIST is the Treaſury of all the Perfections of the Godhead. In the one, GOD hath ſet forth, and put together, only the works of his hand; which are effects, and as it were ſhadows of his greatneſs: in the other, he hath poured out all the abundance of his own nature; and as the Apoſtle told us in the precedent Verſe, In CHRIST dwelleth all the fulneſs of the Deity bodily: whereas in the world dwelleth only the fulneſs of the Creature. As much then as the Operator is greater than his Work, and the Creator than the Creature; ſo much more excellent and admirable is the gift that GOD hath made us of his Son, in the oeconomy of grace, than that of the World, in the adminiſtration of Nature. The difference of the fruit that we gather from the one and the other of theſe gifts of GOD, is ſuitable to this diſproportion which we ſee between the things themſelves. For firſt, the enjoying of the world could but continue life to man, who before had it; it could not reſtore it to any that had loſt it: whereas JESUS CHRIST gives life to the dead, and perpetuates it to the living. Again, that life which the due uſage of the world could ſuſtain, was terrene, carnal, and obnoxious to periſhing; whereas the life we have from JESUS CHRIST, is celeſtial, ſpiritual, and immutable.
The holy Apoſtle, having repreſented in few words the infinite greatneſs of CHRIST in himſelf, as having all the fulneſs of the Godhead dwelling in him bodily; comes now to diſcover that admirable abundance of fruit which we draw from him; the whole, as we have often told you, with an aim to confure the ingratitude and vanity of certain ſeducers, who not content with that inexhauſtible ſource of bleſſings, which GOD hath opened for us in his Son, would needs conjoin with it Philoſophical inventions, and legal ceremonies. The Apoſtle proſecuteth this intention, down to the fifteenth Verſe; and beginning it at the Text which you have heard, he telleth the faithful Coloſſians, at firſt, that they are made compleat in JESUS CHRIST, who is the head of all principality and power. Afterwards, entring upon a particular deduction of this compleatneſs which we have in CHRIST, he adds, in the following verſe, That we are circumciſed in him with a circumciſion made without hand, by the putting off of the body of the ſins of the fleſh, to wit, by the circumciſion of CHRIST. Then in the ſequel, … forth other graces and benefits, which we derive from the fulneſs of our LORD. But we, for the preſent, will content our ſelves with the two verſes we have …. And for the giving of you a full underſtanding of them, to your edification and conſolation, we will peruſe the two points that offer themſelves in them, the favourable aſſiſtance of GOD interpoſing.
Firſt, in general, The compleatneſs which the Apoſtle ſaith we have in JESUS CHRIST.
Secondly, in particular, The circumciſion made without hand, which he addeth, we have in Him.
The perfections and riches of any thing, are no advantage unto us, if they be not communicated. A Spring, how fair and freſh ſoever, does us no ſervice, if it be ſealed up; and a Garden-plot walled in, rather paineth, than pleaſeth our deſires; neither doth an inacceſſible Treaſure leſſen our need. The Tree of life, and the other wonders of the Paradice of Eden, did indeed enrich that delicious place; but afforded our firſt Parents no refreſhing, when entrance into them was prohibited. For this cauſe the Apoſtle counts it not enough to have told us, that all the fulneſs of the Deity dwelleth bodily in JESUS CHRIST. Perhaps the falſe Teachers themſelves conteſted not this abundance, with him; but confeſſing, that he had all in himſelf; did only deny, that he would communicate it entirely to us, as having it only for the perfecting of his own Perſon, and not for the happineſs of ours. To baniſh this falſe conceit out of our hearts, the Apoſtle addeth, that we are made compleat in him; that is to ſay, His fulneſs is communicative; the Father hath pour'd forth into him thoſe good things and graces which fill him, that each of us might draw out as much as we need. He is the true Tree of Life, loaden with fruit, that we might gather; ſet open before our eyes, and to our hands; not ſhut up (as the other was after the fall) in a place inacceſſible. He hath receiv'd, to give unto us. He is rich, to enrich us. He is full, to repleniſh us. His abundance is our bliſs; and his treaſures the relief of our neceſſity. The Father gave him unto the world; and in him, life and immortality. Neither ſuppoſe ye, that he will impart ſome of his benefits only: As he hath an all-fulneſs of them in himſelf; ſo he communicateth them all to us. He leaves no part of our nature empty. He fills up all with his graces. We derive from him all that is neceſſary to compleat us. This is that which the Apoſtle ſignifies by theſe words; and they may be taken two ways: Either as importing, that we are filled; or (as our Bibles have it rendred) that we are made compleat in JESUS CHRIST; but both amount to one and the ſame ſenſe, the difference being only in the manner of ſignification, and not in the thing ſignified. For the one and the other doth mean, that we receive of JESUS CHRIST our Lord, all things requiſite to the perfection and happineſs of our perſons, the ſame reſiding moſt abundantly in him, to wit, the grace of GOD, and righteouſneſs, wiſdom, conſolation, and ſanctification. If you read, that we have been filled in JESUS CHRIST; it will be a ſimilitude taken from empty veſſels, which are fill'd with ſubſtances, that were extrinſique to them. For our Nature being of its ſelf empty, and deſtitute of the glory of GOD, and of its neceſſary perfections; our LORD JESUS CHRIST filleth it from his own abundance, and furniſheth it with all perfective Graces. He clothes it with his righteouſneſs, that it may appear with freedom before the Throne of the Father. He illuminates it by his Spirit unto ſaving-knowledg. He comforteth it with his peace, and decketh it with ſanctity and love, and in his treaſury on high, keepeth for it that bleſſed life and immortality, wherewith he will enrich it at the day of Reſurrection. This ſenſe (as you ſee) hath a very clear coherence with the Apoſtle's ſaying of our LORD, that in Him dwelleth all the fulneſs of the Godhead bodily: and is exactly parallel to that of S. John in his Goſpel, John 1.16.that we have all received of his fulneſs, and grace for grace. As in Nature, the Sun hath not only in its ſelf a fulneſs of that reſplendent light, which renders it ſo beautiful and ſo admirable; but diffuſeth it abroad alſo from its ſelf, and repleniſheth with it all the Luminous bodies which circulate about it, as the Moon, and the other Planets, and this Earth whereon we dwell; all which have no other brightneſs but what this great Starr doth ſhed upon them. So in Grace, (if we may take leave, to compare the myſteries thereof with natural things) JESUS CHRIST, the true Sun of righteouſneſs, hath not only in himſelf all the fulneſs of the Deity, dwelling there bodily. He alſo communicateth his fulneſs to all the ſouls of men that look on him, and do move and live in his communion. He filleth them with his abundance, and clotheth them with his light, changing them into his Image; and of dim and dark lumps, as they were originally in themſelves, making them ſo many Starrs, and lightſome bodies.
Now if you take the Apoſtle's word here, in another manner, as importing, that we have been made compleat in JESUS CHRIST; the ſenſe will ſtill be very pertinent. For beſides, that we being naked of all perfections meet for our nature, the ſaying, that we have been made compleat in CHRIST, will excellently well expreſs his Grace, as ſignifying, that it is he who hath fill'd up our breaches, and repaired in us what the other Adam had ruined, by giving us all that we wanted: Beſides this, I ſay, this term will alſo very aptly anſwer to that title which the Apoſtle gave, a little before, to the Ceremonies of Moſes's Law; where he called them the rudiments of the world; that is, the beginnings, the firſt and plaineſt Leſſons of Piety; Heb. 7.19. Gal. 4.ſuch as conſequently were unable to bring to perfection, as he ſaith expreſly in another place; by reaſon whereof he ſtileth the time of the Law, the infancy of the Church; that is, the age of its imperfection. Oppoſing therefore JESUS CHRIST unto the Law in this reſpect, he now ſaith, that we are compleat in Him, and that for good reaſon; in as much as He hath the body, whereas the Law had but the ſhadow; He hath fulneſs, whereas the Law had but ſome ſmall parcel of the requiſites of our ſalvation. For the ſame cauſe, he elſewhere calleth the Ceremonies of it weak, and poor, or beggarly elements. Gal. 4, 9.As for the Law (ſaith he) it did but begin with us, and only draw ſome ſlight and dark lineament upon us, of that true form which GOD did purpoſe to imprint; whereas JESUS CHRIST hath finiſh'd us. In Him it is we have that perfection, that entire body, that truth and fulneſs, whereof the Law had but the beginning, the ſhadow, and figure.
Hereby now this holy man deals thoſe ſeducers, whom he hath undertaken, an handſom blow, diſcovering the fooliſhneſs of their deſign, who would ſtill oblige perſons to the Ceremonies of the Law, that were made compleat in JESUS CHRIST; an attempt no leſs ridiculous, than if one ſhould put a man to his ABC again, who had received the laſt tincture of higheſt erudition in the Univerſity; pretending, that he could not be throughly intelligent, and accompliſh'd, except he ſtill daily ſtudied the rudiments and plaineſt leſſons of Children. But that which follows in the Apoſtle's words, namely, that JESUS CHRIST is the Head of all principality and power; is adjoined to prevent another error of thoſe men's, who (as we ſhall hereafter hear) did teach the worſhipping and ſerving of Angels; pretending it neceſſary we ſhould addreſs our ſelves to them, as to Spirits capable of interceding with GOD for us, and of obtaining by their interpoſal with that Supreameſt Majeſty, thoſe graces and perfections which we need. S. Paul doth ſhew, in theſe few words, the vanity of this falſe doctrine. For ſince the LORD JESUS is the Head of Angels, who ſees not but that we have moſt abundantly in Him, whatſoever theſe people could expect from them? and that poſſeſſing JESUS CHRIST, as we do by faith in His Goſpel, we have no need to run to Angels, who depend upon Him, and have nought but what is found much more richly in their Head? As if a man that doth poſſeſs a Prince's Son, would yet needs make uſe of the favour and interpoſitions of his ſervants with him. Members have neither motion, nor ſenſation, nor life, but the ſame is much more abundantly in their Head. Subjects and Servants poſſeſs nothing, but the Prince can far better, and far more eaſily communicate it to us, than any one of them. Since JESUS CHRIST is the Head and Prince of Angels, it is clear, that having Him, we want nothing of all that which the Angels can give us. From the ſame ground appeareth further, the impiety of the error of theſe Seducers. For ſince the Angels are ſubject unto JESUS CHRIST, it is evident by the light of Scripture, that no one can give them that religious worſhip which theſe people attribute to them, without becoming guilty of idolatry; the greateſt and ſenſibleſt outrage that man can do to his Creator. For no Chriſtian can be ignorant, but that GOD throughout his whole word doth forbid us to ſerve any creature, how high and excellent ſoever it be; religious worſhip being an homage which belongs to the Divine Nature, and cannot be performed, without ſacriledg, to any other. As for other things, I preſume you all know that they are the Angels whom the Apoſtle means, by theſe principalities and powers of which he ſpeaks, as we formerly explained it, Col. 1.16.upon the precedent Chapter. He ſaith, that JESUS CHRIST is their Head, that is, their Lord. And this quality belongeth to Him, not only as He is the Eternal Son of the Father, of the ſame eſſence and power with Him; who having created them at the beginning, and continuing to preſerve them by His Goodneſs and Might, is by all kind of right their true Maſter, and natural Lord; but alſo as He is the CHRIST and Mediator. For ſince He, in this relation, and under this quality, hath been conſtituted the Lord of all things, both ſuperior, Phil. 2.10.inferior, and intermediate; having, in conſequence of His humiliation, receiv'd ſuch a Name, as is above every name, and unto which every knee boweth, both of thoſe that are in Heaven, and that are on Earth, and that are under the Earth; it is evident, that in this ſenſe He hath dominion and empire over Angels, 1 Pet. 3.22.as well as others. And thus alſo S. Peter expreſly teacheth us, ſaying, that Angels, and Authorities, and Powers, have been made ſubject to Him: For this cauſe, theſe Spirits are often called, the Angels of CHRIST, as in S. Matthew, Matt. 13.41. & 24.31. Rev. 1.1. and 22.16.The Son of Man ſhall ſend his Angels: and in the Apocalypſe, where S. John ſaith, that JESUS CHRIST ſent him by his Angel, the things that were revealed to him; and in the ſame Book, I JESƲS (ſaith the LORD) have ſent mine Angel. Only we muſt obſerve, that the L. JESUS is not called Head of the Angels in the ſame manner and ſenſe as He is ſtiled Head of His Church. The former Title ſignifieth only the Empire and Lordſhip which he hath over the Angels. The ſecond ſignifieth further the union He hath with His faithful ones, who were ſaved and redeemed by the merit of His Death, and are animated and quickned by the Spirit of His Reſurrection. For He doth indeed command the Angels, as their true and legitimate Maſter; but He hath not aſſumed them, nor waſh'd them from their ſins; theſe holy and bleſſed Natures having never committed any: Nor hath He, by His merit, obtain'd for them, that life and bliſs which they enjoy; theſe all being benefits pertaining unto none but men. Accordingly you ſhall not find, that the Angels are called His Body, or His Members. This quality is peculiar to the faithful, conſonantly to what the Apoſtle elſewhere ſaith, to wit, Eph. 5.23.that CHRIST is the Saviour of His Body; and every one knows, that He is not the Saviour of Angels; ſince they, having not fallen from their original purity and felicity, have had no need of being ſaved.
But come we now to the ſecond point of our Text, which the Apoſtle layeth before us in theſe words: In whom alſo (ſaith he) you are circumciſed, &c. He beginneth here to diſcover in particular, and by as retail, what he but now ſpake of in general; namely, our having been made compleat in JESUS CHRIST; ſpecifying, one by one, the perfections which thoſe falſe Teachers ſought for otherwhere than in JESUS CHRIST; and ſhewing, that they are to be ſound plentifully in him, ſo as there is no need to have recourſe to any beſides him, or to add any thing to his Goſpel, for the acquiring of them. Among all thoſe things that theſe Seducers ſought to ſhuffle into Religion, there was none they preſſed more than Circumciſion, which (as you know) was one of the Sacraments of the old Covenant, wherein, by cutting off the fore-skin, was figured and exhibited to the Iſraelites, the purifying of their nature by the aboliſhing of their, ſins and exciſion of their vices, as alſo, their entrance into the communion of GOD. In effect, this Ceremony was of infinite importance. For it was the ſeal of all the old Covenant; the perſon, who receiv'd it, being by means of it conſecrated and initiated to the Diſcipline of Moſes, and ſolemnly obliged to obſerve the ſame, as the Apoſtle remonſtrates to the Galatians. Gal. 5.3.I proteſt (ſaith he) to every man who is circumciſed, that he is bound to fulfil the whole Law. For this cauſe he begins with it in this place, well knowing of what conſequence this error was, which annihilated the Croſs of CHRIST, and overthrew the whole myſtery of his Grace. Let none object (ſaith he) againſt this compleatneſs which you have in JESUS CHRIST, that having not been circumciſed, you want the firſt and the principal … ſanctification. This part of your perfection is not wanting any more than … and if you carefully conſider what JESUS CHRIST hath given you throu… his Goſpel, you will find, that though Moſes's knife hath not touched you, yet … miſs not of having a Circumciſion, through the goodneſs of our LORD; yea, ſuch a one, as is not only equally excellent with the other, but even much more perfect. Whence you ſee, to how little purpoſe theſe men endeavour to make you ſubject to this ancient inciſion of the Law; it being altogether ſuperfluous to ſuch as have paſs'd through the hands of JESUS CHRIST. The Apoſtle ſets this conſideration before the Philippians, in a diſpute of his againſt the ſame ſeducers. We (ſaith he) are the Circumciſion, who worſhip GOD in the ſpirit, Phil. 3.3.and glory in CHRIST JESƲS, and have no confidence in the fleſh. But here he explaineth, in what follows, this admirable circumciſion which we have received in JESUS CHRIST; and ſaith, firſt, that it is not made with hands: next, he adds in what it conſiſteth; to wit, in putting off the body of ſins: and laſtly, he termeth it, the Circumciſion of CHRIST. He ſaith then firſt, that this circumciſion which we have in our LORD and Saviour, is not made with hand, whereby he affirmeth, that it is not formally and preciſely that circumciſion which Moſes gave the Jews, the hand of man effecting that in their fleſh. This here, is made by the operation, not of a man, but of GOD; with the knife, not of Moſes, but of CHRIST; that is, by that word of his, accompanied by his Spirit, Heb. 4.12.which is ſharper than any two-edged ſword. In which reſpect alone, it hath a great advantage above the circumciſion of the Jews; it being evident, that the works of GOD are more excellent beyond compare, than the works of men. And as the Apoſtle, telling us in another place, that the building which we look for, 2 Cor. 5.1.after the diſſolution of this earthly tabernacle, is not made with hand, doth by that very reaſon demonſtrate the excellency of it, even that it is a work not of human art, or nature; but of the wiſdom and power of GOD: In like manner he here diſcovereth the worth and value of our circumciſion in JESUS CHRIST, by ſaying that it is not made with hand.
But the thing it ſelf doth no leſs demonſtrate the ſame, than the quality of that operation by which we receive it. For this circumciſion made without hand, which we have in JESUS CHRIST, is (as the Apoſtle here defines it) the putting off of the body of the ſins of the fleſh. You know what he and the other holy Writers do underſtand by the fleſh; to wit, this not only infirm and mortal, but moreover defiled and corrupted nature, which we all bring into the world; comprehending not only the body and the ſenſes, but alſo the ſoul, and it tainted and infected with the ordures of ſin, and in ſome ſort transformed into fleſh by the carnal qualities and habitudes wherewith it is inveſted; its underſtanding being wholly dull and ſenſual, its will earthly and brutiſh, and its affections rebellious againſt the Law of Heaven, and all of them ſet on the fleſh. This nature of man thus framed, is that which S. Paul both here, and frequently elſewhere, calleth fleſh. The ſins of this fleſh are the habits of thoſe divers vices that cover it, and invelop it on all hands; not thoſe only that properly relate to the body, and the ſatiating of its irregular appetites, ſuch as are they that refer either to gluttony and drunkenneſs, or to luxury; but alſo all others whatſoever, which croſs the Law of GOD, and overthrow that order of righteouſneſs and holineſs which he appointed for all the faculties, and motions, and ſentiments of our nature; Gal. 5.19, 20.as we are taught by the Apoſtle in many places, and particularly in the Epiſtle to the Galatians, where he placeth, among the works of the fleſh, not only adultery, and fornication, and drunkenneſs; but alſo idolatry, and hereſie, and enmity, and clamours, and envyings, and wrath, and murthers, and ſuch like. The maſs of all theſe vices is that which he here calleth the body of the ſins of the fleſh; Rom. 6.6.and he uſeth this manner of ſpeaking again elſewhere, as when he ſaith, that the body of ſin is deſtroyed, our old man having been crucified with the LORD. And it muſt be confeſs'd, that this figure is marvellouſly elegant, and proper for this matter. For even as the body comprehendeth in its ſelf ſeveral members, which have each of them their particular function and exerciſe; in like manner this maſs of corruption which we bear about in our nature, is compoſed of many different Vices, which have each of them their peculiar motion and operation. Ambition tendeth one way, Avarice and Intemperance another. Envy defileth us in one manner, Cruelty in another, and each of theſe peſts hath its own ſentiment and ends. Their motions are ſometimes even contrary, and do thwart one another, as unclean ſpirits that are not at an agreement. However, at the bottom, all theſe evils come from one and the ſame ſource, and live in one and the ſame maſs; as all the members do make up but one and the ſame body. Hence it is, that the Apoſtle ſometimes, conſidering ſins under this notion, calleth them our members, or the members of our fleſh; Col. 3.5.as when he commands us to mortifie our members, which are upon the earth, to wit, fornication, uncleanneſs, inordinate affection, and other like Vices. Moreover, as this body, in which we live, doth cover us all about; ſo that maſs of Vices, wherewith our nature is infected, doth encompaſs and on wrap us on all ſides; there being no part or faculty in us, but is as it were inveſted and beſieged with it. Such is the corruption that we derive from the firſt Adam; and by reaſon thereof, the Apoſtle ſometimes alſo calleth it, the old man: He ſaith therefore, that the circumciſion which we have in JESUS CHRIST, is the putting off of this body of the ſins of the fleſh; when the faithful perſon, by the virtue of the Word and Spirit of the LORD JESUS, doth cut off all the vices of the fleſh, which are the members thereof, and ſtrips himſelf of this old habit of ſin and death, wherewith the firſt Adam clothed us. This is that which in the ſame ſenſe he elſewhere calleth a putting off the old man as to former converſation, Eph. 4.22. Col. 3.8. Gal. 5.24.which is corrupted by deceitful luſts. And in this preſent Epiſtle, a putting off of anger, malignity, and evil ſpeaking, and other ſuch ſins; and again in another place, a crucifying of the fleſh, with its affections and luſts. All this amounts to the ſame ſenſe, and ſignifieth the mortifying of the fleſh, and the cutting off of its Vices, that there may be an abſtaining from all the ſins which they are wont to produce in the lives of men of the world. The Apoſtle adds, in the end, that this is the circumciſion of CHRIST. Firſt, becauſe our LORD and Saviour hath expreſly inſtituted it in his Goſpel, commanding us to be born again, to deny our ſelves, to change our deportments, to put on a ſimplicity and humility, like that of little children; and to break all the ties we have with the fleſh and the world, if we will follow him, and have part in his Kingdom. This is the firſt and moſt important inſtruction in his Diſcipline. Secondly, It is the circumciſion of CHRIST, becauſe it's he alone who is the Author of it, and doth effect it in us; neither is there ought, but his Goſpel alone, that can unclothe man of this body of the ſins of the fleſh. For it is not poſſible, but that a ſoul on whom the Doctrine of JESUS CHRIST hath been imprinted, by the power of the Holy Ghoſt, ſhould renounce the world and the fleſh. Philoſophy was ſo far from curing this malady, that it did not ſo much as know it ex…ctly. The Law diſcovered it indeed, and made man to feel the tyrannous ſtrength of this rebellious body of the fleſh, wherewith he is naturally clothed and ſurrounded. But it was unable to ſubdue and mortifie it, as the Apoſtle teacheth us at large in the ſeventh Chapter of the Epiſtle to the Romans. There is none but JESUS CHRIST, who by the efficacy of his heavenly truths, and the divine examples of his holineſs, thruſt down into our hearts by the hand of his Spirit, can circumciſe us in this manner, unfolding and diſ-inveſting us by little and little of theſe wretched bonds, and weakning and extinguiſhing the life of the fleſh in us. Compare now this Circumciſion of our Saviour's, with that of Moſes, and you will, without difficulty, perceive, that it infinitely ſurpaſſeth it in dignity and excellency. That of Moſes wounded the body; this of CHRIST enliveneth the ſoul. The one par'd away a little skin, the other mortifies the whole body of the fleſh. The one was, in its ſelf, but a typical ceremony; the other is a myſtical verity. The one mark'd the fleſh; the other maketh better, and ennobleth the heart. Without the one a man could have no part in the communion of the carnal Jews; and by the other we enter into the alliance of the ſpiritual Jews, whole praiſe is of GOD and not of men. Whereby you may judg how extravagant the conceit of thoſe ſeducers was, whom the Apoſtle doth in this place oppoſe; who notwithſtanding that excellent and divine circumciſion which Chriſtians have receiv'd in their Saviour's School, would yet bring them under that of Moſes, which was poor and weak, and ſo many ways defective, as if Chriſtians could not, upon a far better ground than the Jews, glory, that they truly are GOD's circumciſed. Now for a right comprehending of the force of the Apoſtle's reaſoning, it muſt be remembred, that circumciſion, as well as the other ceremonies of the Moſaick Law, was a figure, which repreſented the abſciſſion of the vices and luſts of the fleſh, as the Prophets themſelves do clearly enough ſhew, when they promiſe the ancient people, that GOD will circumciſe their heart, and the heart of their ſeed, Deut. 30.6, Jer. 4.4.that they may love him, and live; and command them to circumciſe themſelves unto the LORD, and to take away the fore-skin of their hearts; an evident ſign, that this external action did refer to the internal mortification, and ſanctification of the ſoul. Since then the figure is unprofitable, when the truth is attained; and models do ſerve only till the things themſelves be formed and perfected; the uſe of them, when this is done, being no longer neceſſary: you plain…y ſee, that from the Apoſtle's ſaying here, that in JESUS CHRIST we have this putting off, or cutting off of the ſins of the fleſh (that is, the truth, whereof circumciſion was the figure and model); it evidently follows, that it is no longer neceſſary for us, and that a wilful retaining of it ſtill, is an accuſing of JESUS CHRIST of having not fulfilled in his Diſcipline the thing repreſented by this ancient type. I…'s true, that even in the time of the Old Teſtament the faithful had ſome part of the ſanctification ſignifi'd by their circumciſion; but what they had was weak, and in ſmall meaſure; becauſe the true cauſes on which it dependeth, being all compriſed in the Myſteries of the New Teſtament, were then but fore-told and promiſed, not fully and clearly revealed, as now by their accompliſhment they have been; by means whereof it was meet, that during all that time they ſhould be exercis'd in the obſerving of theſe typical rites, and held in, and kept under the Pedagogie of Moſes, until the fulneſs of time, according to the Apoſtle's Doctrine in the Epiſtle to the Galatians. Now that JESUS CHRIST hath openly exhibited the very body of truth, and fully brought to light all the cauſes and motives of true ſanctification, theſe exerciſes of the Church's infancy are no longer ſeaſonable; and they that ſtill ſtick to them, are no leſs ridiculous than he that would ſtill keep up the centries of a vault, or the models of a building, even after the Fabrick is finiſh'd, and brought to its perfection; or retain under a School-maſter's Ferule, and in the reſtraints of childhood, a man grown up, and come to ripeneſs of years.
This is that we had to ſay for the expoſition of this Text. It remaineth for a concluſion, that we extract thoſe inſtructions and conſolations, which if we meditate on it attentively, it will afford us.
Firſt, Since the Apoſtle aſſureth us, that we are compleat in CHRIST, you ſee how vain thoſe mens pretenſions are, who ſet forth certain rules of perfection, as they call them, beyond the Goſpel. Let us content our ſelves with our LORD's fulneſs, and ſeek our perfection in him alone. And inſtead of amuſing our ſelves about the inventions of men, embrace and practiſe CHRIST's Diſcipline, advancing daily towards the utmoſt degree of perfectneſs. For we may not flatter our ſelves with an imagination, that a man may nevertheleſs appertain to him, though he lead an wholly vicious and corrupt life. S. Paul here proteſteth plainly to us, that all ſuch as are in him, are made compleat. Whence it neceſſarily follows, that ſuch as are not compleat, are without his communion, and by conſequence ſhould not promiſe themſelves any ſhare in his ſalvation; it being prepared for thoſe only that are in him. If this Doctrine do trouble us, let us impute it to our vices and our looſneſs; and taking once this truth to heart, with all our might endeavour after that perfection which is in JESUS CHRIST; accounting, that without it we cannot poſſeſs either his grace in this world, or his glory in the world to come. I well know, that to ſpeak abſolutely, no one is perfect; and that if we compare our condition on earth, with that in heaven, all our perfections are but weakneſſes. Yet it is true, that JESUS CHRIST doth, even in this life, in ſome ſenſe, compleat his faithful ones; and this perfection, which he giveth them, is not a vain name or an imagination. It's a thing, and a moſt real truth; it is a piety and charity, ſincere, and free, and without hypocriſie; which, though it ſometimes fail, doth notwithſtanding produce true fruits, and works quite different from thoſe of Worldlings and Hypocrites, according to what our LORD ſaid, even that if your righteouſneſs do not exceed the righteouſneſs of the Scribes and Phariſees, you ſhall in no wiſe enter into the kingdom of heaven. Object not, that you are yet on earth, and that perfection is not to be found but in heaven; and that to live as an Angel, one ſhould be without a body. It is not the perfection of Heaven that we demand of you. The LORD will not reject you for having not had in this life the tranſcendent brightneſs of the next. But though a child be not obliged to conduct his life with as much prudence and reaſon as a man of years; it doth not follow, that he hath licence to live without rule, and in the debanches and diſorders of ſlaves. Every Age hath its bounds, and its meaſures, and its perfection. Our childhood here below muſt not be without diſcipline, under the pretence, that it is not come to full growth. Chriſtians, I complain not, that there are defects in your knowledg, and practice, which have no place in Heaven; but that there are in you vices which ought to have no place on earth. I blame you, not for that there is a great difference between you and Angels; but that there is none between you and worldly men. I require, not what is above the ſtrength of your age, but what is worthy of your profeſſion, and doth not at all exceed your light. I beſeech you only to labour as much for JESUS CHRIST, as the children of this generation do for the intereſts of their luſts. This doth not exceed the capacity of our nature, ſince you ſee what the ſervants of ſin do: and its neceſſarily your duty; except you imagine, that we owe leſs to JESUS CHRIST, than Worldlings do to their fooliſh and vain paſſions.
The firſt piece of that compleatneſs which we have in him, is this Divine Circumciſion, which is not made with hand, but by the efficacy of his Spirit. Without it, we can have neither place in the communion of his people, nor right to his Inheritance. It's a Circumciſion, of which we may truly ſay, that every ſoul that ſhall not have receiv'd it, ſhall be cut off from his people. The Apoſtle ſhews us wherein it conſiſts, to wit, in putting off the body of the ſins of the fleſh. JESUS CHRIST hath put the ſword in our hand, that's neceſſary to cut away this wretched fleſh, namely, his ſacred word, wherein he diſcovers the horridneſs of ſin, and infernal venom of vices, and the vanity and iniquity of all the luſts of the fleſh. He hath ſhew'd us the perdition which they that ſerve it fall into; and hath put it to death on his Croſs, and buried it in his Sepulcher. He hath ſpread before our eyes the wonders of GOD's love, and the eternity of the Kingdom appointed for faithful ſervants. He hath given us rules and examples of this part of our ſanctification, in his Goſpel, and in his life; and offereth us the lights and conſolations of his Spirit, to lead us in this work. Graſp we then this Divine Knife of his Goſpel. Thruſt it hardily in to our hearts, and cut out thence all the impurity of the vices that are there. Let us rid our ſelves of them, and caſt them behind us. Exterminate all the productions of the fleſh, as execrable things. Leave not one of them in our ſelves. Having ſubdued Avarice, combat Ambition. Pluck out Luxury and all its paſſions from our inward parts. Root up Hatred, and Wrath, and Cruelty, and ſpare the life of none of theſe Monſters. Let us not reſt, until we have cleanſed our hearts of all this curſed brood. For it is not enough to have cut off ſome of them. One ſole Enemy abiding in our boſome, is able to deſtroy us. The body of the ſins of the fleſh muſt be put off, ſaith the Apoſtle, and not one or two of its ſins only. I confeſs, the labour is hard; but it is neceſſary, and that at all times (for it is the task of our whole life); in eſpecial manner at preſent, now that the death of our LORD and Saviour, and his reſurrection, and his holy Supper, do call us to extraordinary efforts of piety and ſanctity. And if the labour be great, the felicity and the glory that follows it, is infinite. Let us employ our ſelves in it, well-beloved Brethren, with ardency and generoſity, put off the body of all our ſins; that having truly crucified our old man with the LORD JESUS, we may alſo riſe again with Him, to be enliven'd by his Celeſtial food, and have part for ever, after the ſhort trials of this life, in His bleſſed immortality. Amen.