place of Circumcision now abolished the fruits of which seal are mortification of sin and vivification in grace by vertue of the death resurrection of Jesus Christ being laid hold on by faith which is wrought in us by the mighty power of God so that there was no place left for Circumcision Doct. 1. The Sacrament of Baptism under the new Testament succeedeth to Circumcision under the old and is to be administred to Children born within the visible Church as Circumcision was to Infants of eight dayes age then Gen. 17. 12. for not only both do seal the same Covenant of grace and are initiatory seals of it but also Paul sheweth that the Christian Church is as compleat now in Christ as the Jewish Church was though we want Circumcision because we have an Ordinance as good as it was to wit Baptism Now if Baptism did not belong to Infants we should not yet be so compleat as they were seeing the Covenant was sealed by Circumcision both to themselves and their little ones Buried with him in Baptism 2. Regeneration consists of two parts to wit first Mortification of sin which ought to be a through and constant work here set forth by our being buried which speaketh more than death And secondly Vivification or quickning in grace set forth by our rising again Doct. 3. Both those parts of Regeneration are sealed in Baptism not as if we were of necessity to suppone that those are already in the person to be baptized but because Baptism obligeth the baptized person to set about these and sealeth up the whole Promises on Gods part even those which are for sanctification and grace so that whenever the party baptized shall lay hold by faith upon the Promise he hath God engaged by word and seal to make it out thus Circumcision was a seal of the righteousness of faith Rom. 4. 11. and yet it was not to be supponed that every Child of eight dayes age had actual faith Buried with him in Baptism wherein ye are also risen 4. Though the Sacraments do seal up grace to us in the way presently mentioned yet they do not confer grace upon us by any proper vertue of their own nor yet is there any principle of power in us which can reach the effectuating of such a work Eph. 2. 1. although the Sacraments do strongly tie us to the working of it as said is It is only the death burial and resurrection of Christ which is the fountain-cause of our dying to sin and living to God in so far as by the merit efficacy and example of the former we attain unto the latter in which respect we are said to be buried with him and risen with him 5. It is no lesse than the infinit power of God which worketh faith in us and neither Sacraments nor the Death or Life of Christ will avail to the subduing of sin and quickning of grace except Jesus Christ be laid hold upon by faith We are buried with him by faith and faith is the operation of God 6. In our acting of faith in God we are not to lay hold upon him in a general confused notion but should eye that in God most which is most conducing unto that purpose for which we do imploy him Thus speaking of faith as it imployeth God for quickning in grace he casteth an eye to that work of God whereupon our quickning in grace dependeth most even his raising of Christ from the dead Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses He giveth a further reason against the necessity of circumcision to wit when they were dead in sin and without circumcision as being Gentiles see Eph. 2. 11. God had quickened them with Christ making them partake of the life of grace purchased by him here and giving them right to the life of glory hereafter having pardoned all their sins freely for his sake So there was no necessity but rather it would be impiety to return unto Circumcision now especially seeing it was urged by the false Apostles as a necessary mean to get their natures purified and their sins pardoned Doct. 1. Every man by nature through sin is in a state of death he is thereby spiritually dead as being deprived of all grace union and communion with God chap. 1. 21. he is also judicially dead as lying under the sentence of death pronounced by the Covenant of Works Gen. 2. 17. And you being dead in your sins 2. As this state of death doth totally disable us from quickening our selves it is onely God who quickeneth so no misery of the creature though never so comprehensive as extending it self both to our outward and inward state though never so desperate as being past all remedie by humane help will impede God from doing good and bestowing of the choicest good Thus though they were miserable for their inward state as being dead and so incurable by humane Art and for their outward state as being in the uncircumcision of their flesh or uncircumcised Gentiles yet God doth quicken them 3. Whenever a man believeth in Christ he is in the same moment of time united to Christ and so that all which he did or suffered as sustaining our person or which he procured for our behoof as being our Head whether in his death buriall or resurrection is imputed to us by God and a right unto them derived to us as if we had been personally present with him all those times and given our consent to his doing of all those things in our name and for our behalf hence is it that He is said to have quickened these Colossians together with him though Christ had risen from the dead some years before their coversion 4. There is no spirituall life attainable except our obligation to wrath by the pardon of sin be removed you hath he quickened having forgiven you all your trespasses 5. This pardon though dearly purchased by Christ Matth. 26. 28. yet it is freely bestowed upon us having forgiven you the word signifies freely forgiven as coming from a root which signifies grace 6. Pardon of sin is also universall as leaving no sin unpardoned to him who doth believe and repent Psal. 32. 5. having forgiven you all trespasses Vers. 14. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse The Apostle illustrates the benefit of pardon and bringeth an argument against the Ceremoniall Law in generall by shewing God had not onely forgiven the debt of sin but Christ also by his death had destroyed their obligation to wrath because of sin making it altogether uselesse ever to give faith in Law against them which obligation he calleth the hand-writing of ordinances which was contrary to us alluding to written obligations among men for sums of money or such like wherein there is the body of
for the increase of knowledge so if we would walk worthy of the Lord we must be growing in knowledge Ignorance in professors dishonours God as much as fruitlessnesse for increasing in the knowledge of God is joyned with fruitfulness and both of them required in order to their walking worthy of the Lord. Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulnesse In order to their walking worthy of the Lord unto all well-pleasing he prayed thirdly that they being furnished from above with power might patiently endure whatsoever afflictions they should meet with in the way of their duty and that with joyfulnesse Doct. 1. God is well-pleased with and much honoured by those who are christianly and upon right grounds patient under the crosse and cheerfull for in order to their walking worthy of the Lord unto all well-pleasing spoken of v. 10. he prayeth that they may be strengthened unto all patience and long-suffering in this verse 2. So many are our spirituall adversaries Eph. 6. 12. so many are their onsets from all hands 2 Cor. 2. 11. and so necessary is it to overcome not onely one but all Heb. 12. 4. that no lesse is required than might and all might for carrying the victory in this Christian warfare for the Apostle prayeth for it being strengthened with all might 3. This might and all might wherewith Christians are furnished is not their own they are but weak and infirm in themselves even though renewed and sanctified Rom. 7. 18. their strength must be sought by prayer from God and it floweth from no other fountain than the power of God for Paul seeketh it by prayer and pointeth at the power of God as the great Magazine from whence it cometh according to his glorious power 4. The power of God whereby believers are strengthened is alwayes glorious as being still victorious over strongest adversaries Rom. 8. 37. and making weak believers to overcome principalities and powers 2 Cor. 12. 9. According to his glorious power 5. Christian strength and fortitude is best seen under saddest sufferings and when crosses and hardships are entertained with patience and continued crosses with long-sufferings or with patience drawn out in length it speaketh much of christian strength and courage for the effect of their being strengthened with all might is all patience and long-suffering 6. There is an allnesse or universality which ought to be in this grace of patience First with respect to the subject it ought to quiet the whole man his hand his tongue his heart Psal. 37. 1. Secondly to the grace it self as being without any mixture of passion so far as is possible I am 1. 4. Thirdly with respect to crosses of all kinds Heb. 12. 4. And fourthly It ought to be extended to all times so long as the crosse continues Heb. 11. 27. Unto all patience Doct. 7. Our patience must not be unwilling and as it were extorted by force but ought to proceed from a joyful mind as knowing all things work together for our good and that one day we shall be above the reach of sufferings Matth. 5. 12. Long-suffering with joyfulness Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The Apostle in the second part of the chapter being to propound a short sum of christian doctrine doth by way of thanksgiving make mention of God the Father his gracious work whereby he maketh the Elect fit to partake of Heaven the bright and glorious Inheritance of the Saints Doct. 1. Christian joy if of the right stamp doth vent it self not in lascivious expressions or gestures Eph. 5. 4. but in thanksgiving to God for having spoken of their long suffering with joyfulnesse he sheweth from his own example how their joy should be expressed to wit by giving thanks to the Father 2. The serious consideration of the admirable work of our Redemption may make a man rejoyce under the saddest of crosses for he pointeth at the reason of their joyfulnesse to wit the work of our Redemption whereof he here speaketh 3. So admirable is the work of our Redemption and so much of mercy Rom. 5. 8. justice Isa. 53. -9 10. and divine condescendence is manifested in it Joh. 3. 16. that Paul can hardly speak of this subject without giving of thanks to God and exciting of others to do the like Giving thanks to the Father 4. Heaven is a lightsom and splendid Inheritance full of the light of knowledge 1 Cor. 13. 12. joy Psal. 16. 11. and glory Dan. 12. 3. for it 's Heaven whereof he speaketh while he saith the inheritance in light 5. Heaven is the portion of those only who are Saints no unclean thing shall enter there for it is the inheritance of the Saints 6. As the greatest blessing such as Heaven all that is in it are communicable to lost sinners so that any cometh to Heaven proceedeth not from his own merit or worth but from Gods free gift for it is called an Inheritance or as it is in the Original a Lot in allusion to the Land of Canaan where every Tribe enjoyed a portion not according to their own choice or worth but as God did measure out unto them by lots see Josh. 18. 10 c. 7. None who are unfit or unmeet for Heaven getteth accesse to it He makes us meet before we partake of that Inheritance 8. Every man in his natural state is unfit for Heaven as being under Gods curse Gal. 3. 13. an heir of Hell and wrath Eph. 2. 3. He finds us unmeet and maketh us meet 9. It is not in the power of fallen man being dead in sins and trespasses Eph. 2. 1. to quicken himself and come to God whereby he might be meet for such a glorious Inheritance it is only God who thus maketh lost sinners meet who hath made us meet Vers. 13. Who hath delivered us from the power of darknesse and hath translated us into the Kingdom of his dear Son He explaineth how God doth make us meet to wit by drawing us out of that corrupt state of nature wherein we were detained as slaves and translating us into the state of grace called Christ's Kingdom as Rom. 14. 17. This he doth in our effectual calling Doct. 1. Man's natural state is a state of darkness without the light of saving knowledge 1 Cor. 2. 14. solid comfort Isa. 57. 21. or true holinesse Eph. 2. 2. which in Scripture is called light Matth. 5. 16. for our natural state is here called darkness 2. Every man is kept in slavery under the power of sin and Satan Eph. 2. 2. so long as he continueth in that his natural state we are even under the power of darknesse 3. The affections of man by nature are so far engaged to this sinful state and so far a slave unto it that except he be plucked out by the strong hand there is no
the Writ and the Debtors subscription answerable to which there is in this hand-writing First the obligation it self to wit the Covenant of works and condemning power of the Law Gal. 3. 10. Secondly our assent and subscription to this obligation which is the sentence of every man's conscience against himself whether of Jew or Gentile whereby he assents to the equity of that curse which the Law pronounceth Rom. 2. 15. But particularly and over and above to the Jews this subscription was the practice of the Ceremoniall Law which being separated from Christ and looked upon as service acceptable to God in it self as it was gone about by many of the Jews before Christ came and so urged by the false Apostles upon the Gentiles the practice I say of the Ceremoniall Law so considered was nothing else but a publick testification of their own guilt for example by killing a beast was testified that they deserved to die themselves and seeing the dispute is in this place against the Ceremoniall Law this hand-writing in ordinances is to be taken mainly in this sense although we are not to exclude the former now the argument concludeth strongly that seeing the debt is payed the obligation cancelled it were madnesse and impietie to renew it again as those did who practized the Legall ceremonies Doct. 1. There is an obligation above the head of every man through vertue of the curse of the Law binding him over to under-ly eternal wrath for sin assented unto and as it were subscribed by the voice of every man's conscience and by the practice of the Ceremoniall Law unto the Jews for this is the hand-writing of ordinances here spoken of 2. This obligation must be cancelled and so the condemning power of the Law abrogate before sin be pardoned and our right to Heaven obtained for with respect to the impeding of those it is said to have been against us and contrary unto us 3. None but Christ could destroy this hand-writing because none other was able to satisfie the sum contained in it Heb. 10. 9. for he speaks of Christ while he saith blotting out the hand-writing in ordinances 4. It stood Christ no lesse than his life to get this bond destroyed for he behooved to pay the sum before the condemning power of the Law could cease Joh. 3. 16. and to produce the substance before those Legall shadows could evanish Heb. 9. 12. both which required his death so he is said to nail it to his crosse 5. It is a matter of no small difficulty to get the conscience of wakened sinners quieted and their hearts perswaded that their obligation to wrath because of sin is removed therefore the Spirit of God useth so many expressions to assure their heart in this matter the hand-writing is blotted out as it were crosse-strokes are drawn through it but left the heart suspect it may be yet legible therefore he addeth it is removed and taken out of the way but left haply it should be again found and produced he addeth yet it is torn destroyed and nailed to the crosse and so made fully uselesse ever to witnesse any thing against the Believer 6. Though Christ did compleat this sum contained within this hand-writing while he was hanging on the crosse so as the Father's justice had no more to seek of Christ the Cautioner Joh. 19. 30. in which sense he did even then meritoriously destroy this hand-writing yet the obligation standeth still in force against the sinner till he enter himself Heir by faith unto Christ's obedience and death for this was the order agreed upon betwixt the Father and the Son according to which the fruits of his death were to be applyed to wit by faith Joh. 3. 16. So it is clear from Verse 13. those Colossians were dead in their sins before their renovation which was long after Christ's death Vers. 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it He in largeth the present argument thus that Christ by destroying that hand-writing hath spoiled disgraced and triumphed over all our spirituall enemies especially Satan the great Generall and his whole Army of sins temptations death and hell which fighteth under his banner and this even by his sufferings wherein he alludeth to the ancient custome of Conquerors who did dis-arm then captives having joyned them by two or moe in chains made them march before to their publick shame and disgrace they themselves coming after in their triumphing chariot so did Christ having spoiled principalities and powers made a shew of them c. Doct. 1. The power of Devils is very great as being spirituall substances strong and mighty Angels Jude v. 6. having the world and sin under them as their subjects Eph. 2. 2. Thus from their power they are called principalities and powers 2. This great power of theirs is wholly imployed to oppose the work of man's salvation for they are spoken of here as opposits 3. Satans power over souls doth flow from the sentence of condemnation pronounced by the Law against sinners and consists in that dominion which sin hath obtained over them for upon the blotting out of that handwriting he was spoiled of his power as appeareth from the connexion 4. Jesus Christ having satisfied the Fathers justice and thereby not only enervated the Law 's condemnatory sentence v. 14. but also obtained from the Father That sin should no more have dominion over the redeemed ones Rom. 6. 14. he hath spoiled the Devil of that great power which once he had so that though he can and doth tempt Believers yet he cannot overcome them though he hold them in exercise he cannot mar their salvation 1 Cor. 10. 13. he may bruise their heel but cannot break their head Thus with Christ's blotting out the hand-writing is conjoyned his having spoiled Principalities and Powers 5. Christ doth bring about his most gracious works in a way which seemeth most unlikely to carnall sense so that no eye but that of faith can take him up what other eye could take up Christ as doing all this upon the crosse when the Jews and Roman souldiers were spoiling him and parting his garments that he even then and by being spoiled was spoiling principalities and powers when they were putting him to shame and disgrace that he even then was making a shew of Satan openly and was rubbing disgrace upon him overcoming him with his own armour and when they were triumphing and insulting over him that even then he was triumphing over all the Devils in hell as having by his death given the dead blow to their power and kingdom and so overcame them by suffering himself to be overcome by them triumphing over them in it to wit in his crosse 6. How dear soever the work of our salvation did stand to Christ it was matter of no small joy unto him to have it throughed and those who were enemies to it destroyed for while he is bleeding and racked
reprobates yea and with beasts and so unworthy to be called life being compared with this 1 Tim. 5. 6. Our life is hid saith he speaking of this spirituall life as if there had been no other life but it 4. This spirituall life though really injoyed by Believers as having grace in possession 2 Pet. 1. 4. and a right to future glory Joh. 3. 16. yet it is hid the crosse which accompanieth godlinesse Act. 14. -22. together with the many out-breakings and infirmities of the godly Gal. 6. 1. and the nature of this life which consisteth in things spirituall as adoption justification c. Gal. 2. 20. those things make this life not at all discernable by the wicked 1 Cor. 2. 14. yea and hardly by the regenerate man himself who is carryed much to judge of things according to sense Ps. 73. 13 14. So our life is hid 5. Though this life be hid yet it is surely kept being hid with Christ in God as out of the knowledge so out of the hazard of the world God the fountain of all grace and glory having given all the fulnesse thereof unto Christ the Mediator Joh. 3. 35. from which fulnesse he is to bestow so much as is fitting for our condition here Act. 5. 31. reserving the rest to be forth-coming for us in glory hereafter 1 Joh. 3. 2. It is hid with Christ in God 6. So near is that union which is betwixt Christ and Believers that he is their life His life and theirs are in a kind one Gal. 2. 20. he having purchased this life for us 1 Joh. 4. 9. and possessing the fulnesse of it in himself Joh. 14. 6. that he may communicate it unto them Joh. 5. 40. and having communicated the first principles and seeds of it already Rom. 6. 11. besides that he is the object of this life their happinesse and life consisting in their knowing and injoying of him Joh. 17. 3. for when Christ who is our life saith he 7. As Christ now in his bodily presence is removed from us so he is again to appear when he shall come the second time unexpectedly 1 Thess. 5. 2. and with great glory accompanied with Angels and flames of fire 2 Thess. 1. 8. to judge the quick and the dead 2 Tim. 4. 1. when Christ shall appear 8. There is a state of glory both in soul 1 Cor. 13. 12. and body Phil. 3. 21. waiting for the people of God then shall ye also appear with him in glory 9. This glory of theirs is to be suspended untill Christ's second coming There will be alwayes somewhat in-lacking till then but then their glory shall be compleat which should make us long for it Phil. 3. -20. Then shall ye also appear with him in glory 10. The faith of approaching glory at Christs second coming is a strong argument to make us wean our affections from things earthly and endeavor earnestly the study of a holy life an Heir of a Kingdom will not be much taken with petty pleasures his minde is so carryed up to higher things for Paul presseth them to set their affections on things which are above because saith he ye shall also appear with him in glory Vers. 5. Mortisie therefore your members which are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry He proponeth the former exhortation more particularly by branching out the Christian mans task in two First mortification of sin and presseth them to mortifie or put to death their members not of their naturall body for that were a sin against the sixt Command but of the masse of corruption or body of death which was in them to wit their corrupt lusts and affections which are said to be upon the earth because they draw the soul down towards earth whereof he mentioneth some which are carnall and fleshly as tending to fulfill our unlawfull pleasures fornication uncleannesse c. Doct. 1. The work of mortification whereby a sinner sensible of the evill of sin Act. 2. 37 38. doth honestly resolve Job 34. v. -31. and accordingly endeavor 2 Cor. 7. 11. to subdue sin throughly root and branch or to put it to death and this not onely one sin but all known sins Hos. 14. 2. eschewing carefully the occasions of sin Job 31. 1. and using all means which may tend to the subduing of it such as prayer 2 Cor. 12. 8. hearing of the Word 1 Pet. 2. 1 2. yea and in some cases fasting Mark 9. 29. But chiefly acting faith in Christ for strength Phil. 4. 13. This is a work so necessary that the life of glory to be manifested at Christ's second comming cannot be attained without it for from what he said v. 4. of their appearing with Christ in glory he inferreth Mortifie therefore c. 2. This work of mortification is not perfected at an instant So much of this body of death remaineth still in life that the best of Christians must make it their daily task to mortifie their members though they be already mortified in part for v. 2. they were dead and yet he commands here Mortifie your members 3. Scripture-commands for mortifying of sin do not evince a power in men unrenewed to obey what is commanded if we consider that such commands are given even to those who are already renewed and are hereby injoyned to carry on the begun work of Mortification towards some perfection from a principle of habituall grace already infused in them They are indeed directed also to the unrenewed who are hereby taught what they ought but not what they are able to do Jer. 13. 23. and are also inabled to do what they ought the Lord making use of those exhortations as means for conveying of strength to do that which he commandeth to be done So speaking unto them who were dead v. 2. he prescribeth Mortifie your members 4. There is a body of sin and corrupt nature in us to which our particular vices sinfull lusts motions and affections are as members Our corrupt nature and will making use of them and working by them as the naturall body doth imploy its members besides that sin doth spread it self through all the members of our body making each of them servants unto iniquity Rom. 6. 19. Hence he saith Mortifie your members meaning those sinfull lusts and affections 5. Not onely are the outward acts of fornication or filthinesse betwixt parties both free from the yoke of marriage to be eschewed and of uncleannesse whereby are usually signified all other sorts of filthy lusts Rom. 1. 24. but also that impotencie of minde whereby temptations to lust do easily take impression and are not much resisted set forth here by inordinate affection or as it may be turned softness of minde which yeeldeth easily to the temptation fornication uncleannesse inordinate affection 6. Yea the first inordinate motions of lust in the heart which are not followed forth after deliberation and advice and are set down under the
his effectual calling Now the Apostle propoundeth this his practice to obviate a mistake which might arise from his former speech as if he had been perfectly instructed in the knowledge of Christ and fully conform unto him already and so needed not to busie himself about Christ further but might aspire after an higher perfection by conformity with the Ceremonial Law as the false Apostles did Doct. 1. So ingenious is Error and apt to lay hold upon any thing which may make for its own defence that it will take advantage to shelter it self by that which is spoken in direct refutation of it for as is said Paul seeth a necessity to guard what he hath presently spoken against the urgers of Circumcision lest thereby they should have fastened upon him that which would have made for their advantage Not as if I had already attained saith he 2. They who have made greatest progresse in the knowledge of Christ and in conformity with him are far short of what they should be so was Paul Not as though I had already attained 3. Believers ought to be sensible of this their imperfection and sometimes also acknowledge it that hereby they may be kept humble made to aspire unto further growth and others may be preserved from dangerous mistakes of them or of the high esteem which otherwayes they may seem to have of themselves so doth Paul not that I have already attained 4. Then are we rightly sensible of our falling-short of what we should be when we are not thereby discouraged but rather incited to make swifter progresse toward the mark but I follow after saith he 5. Though perfection in holinesse be not attainable in this life yet we are to aim at no lesse Paul followed after that he might apprehend to wit that perfection which was yet wanting 6. That there is any motion towards that which is spiritually good proceedeth wholly from Jesus Christ whose grace doth first lay hold upon us in our effectuall calling when we were dead in sins and trespasses Ephes. 2. 1. and having infused principles of a new life in us we are made to bestir our selves in the way of holinesse Paul is first apprehended of Christ and then he followeth after to apprehend Vers. 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behinde and reaching forth unto those things which are before 14. I presse toward the mark for the prize of the high calling of God in Christ Jesus He doth again acknowledge his own short-coming and sheweth also his constant endeavour after perfection which he inlargeth and cleareth by a similitude taken from runners in a race who without looking behinde to count how much of the way is already past as carryed on with such a vehement desire to promove in the way that they bend their bodies forward having their heart eye and whole course streight toward the end of the race untill they attain unto it Thus was Paul carryed on in his christian course being incouraged by the hopes of the rich reward unto which he was called and which was purchased for him by Jesus Christ. Doct. 1. There is much divine wisdome and prudence required in Ministers as in all the duties of their calling so especially while they are about to fasten conviction of guiltinesse upon any left they do irritate their corruptions in stead of curing them Thus the Apostle wisely points out the vanity of their conceit who looked upon themselves as having already attained unto perfection in the knowledge of Christ not by his expresse taxing of their pride and vanity but by professing his own humility I count not my self to have apprehended 2. They who have made furthest progresse in the knowledge of Christ are usually most sensible of their own imperfections and most forward in the acknowledgement of them when God's glory and the edification of others call them unto it So Paul who v. 10. had nothing so much in his desires as to know Christ and so doubtlesse knew much of him yet standeth not again and again to acknowledge his own short-coming and ignorance I count not my self to have apprehended 3. Progresse in the knowledge of Christ and holinesse is to be minded seriously and above all other things not superficially and upon the by only so it was Paul's one thing this one thing I mind or do 4. The approved exercise of a Christian endeavouring progresse in the way to Heaven is much like to the carriage of those who are running in a race First as the runner casteth not back his eye to reckon how much of the way is already past so the Christian who would advance to any purpose though he may take a review of what he hath already done so as therein not only to see his own short-comings for humiliation but also to see matter of praise unto God and incouragement unto himself 1 Cor. 15. 10. Yet he is not so to be taken up with it as to rest upon it be puffed up with conceit because of it as if he had already done enough or any other way which may retard him in his further progresse in which respects Paul did forget those things which were behinde as if he had done nothing Secondly as the runner is most taken up with that part of the way which he is yet to run and bendeth himself forward in it So the Christian who would make progresse must be much in counting what of his way is yet before him what sins are yet to be mortified what duties are yet almost untouched what hard exercises he may yet be called to undergo and the more he seeth of that kind he is to take the more pains for advancing forward so was Paul reaching forth unto those things which were before Thirdly as the runner holdeth his eye upon the mark and steereth his whole course in order to it without turning aside or halting because of difficulties in the way So the Christian who would make progresse must fix his eye upon the end of his race which is perfection in holinesse levelling all his actions and endeavours at that mark pressing forward through all difficulties discouragements and stumbling-blocks which are in the way betwixt him and it So did Paul I presse toward the mark 4. As the thoughts of the prize and worth of the reward do adde spirits to the runner making him run more swiftly so there is a rich prize a free reward of grace though not of merit to wit Heaven and glory Rom. 6. 23. which the Christian who would make progresse to purpose should have much in his thoughts that thereby he may be heartned against all hardships and discouragements faintings and failings which he will be assaulted with and tempted unto So did Paul I presse for the prize of my high calling 5. Though Heaven and glory be given as a reward to those onely who continue in their christian course untill they come unto
Vers. 23. Which things have indeed a shew of wisedome in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh He mentioneth three fair pretences whereof use was made to plead for and commend those superstitious rites First they were will-worship a giving of more to God than he required Secondly the practising of them was an evidence of peoples humility in their submissive obedience to the injunctions of superiours Thirdly their voluntary and excessive abstinence from meat sleep and their other laborious bodily exercises did tend to mortification and was a part of mortification in neglecting of the body which the most part of men strive so much to pamper all which the Apostle having spoken sufficiently to this purpose already doth refute in one word to wit that they had onely a shew or pretext but no soliditie of reason or wisedome in them and addeth another reason against the practice of those rites because thereby they withheld that honor or just care see 1. Tim. 5. 3. from the body which ought to be had in the satisfying the necessities thereof Doct. 1. There is no error the maintainers whereof have not somwhat to say in its defence whereby they labour to extoll it as most heavenly and excellent Thus the doctrine of those superstitious rites pretended to wisedome that is heavenly and excellent doctrine 2. All that can be said for any error being rightly weighed will be found but meer pretexts fair shews and no soliditie of reason they had but a shew of wisedome 3. As men do like well to serve God with their own inventions thinking they do thereby give unto God his whole due and somwhat more So God will acknowledge nothing for service done to him but what himself hath required he approveth willing worship but not will-worship for it is here rejected notwithstanding the fair shew of wisedome which is in it 4. For men to give blinde obedience unto the commands of Superiors though it pretend to humility and devout submission of mind yet it is not reall humility but a prostituting of our souls and consciences to the wills of men So this humility or submissive disposition which was their second pretence hath but a shew of wisedome in it and is not reall 5. Though watchings fastings and other bodily exercises are profitable and may be lawfully used if they be referred to the right end for bringing the body in subjection 1 Cor. 4. 27. lest through too much satietie it take loose reins to sin and that hereby we may be helped to call on God more ardently Joel 1. 14. providing there be due moderation in using of them Josh. 7. 10. Yet the excessive and immoderate use of those disabling the body from being serviceable to the spirit and the placing of worship in them being considered in themselves and without relation to the fore-mentioned ends The neglecting of the body thus though it hath a shew of reason for it yet it hath no more but a shew or prâ—text and is a reall sin before God which things have a shew of wisedome neglecting the body 5. As there is an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. So there is a lawfull and necessary care of the flesh or body whereby things necessary for food and raiment are provided for and bestowed upon it in so far that strength and health be not in-lacking for dischargeing the duties of our calling and they who deny this care and honour to it though even upon a religious pretence do sin against God so he condemneth those superstitious rites in this that many of them did carry with them the neglect of this care not in any honour to the satisfying of the flesh CHAP. III. THe Apostle having asserted the truth of the Gospel and refuted some contrary errors exhorteth them next unto sutable practice And in the first part of this Chapter he presseth upon them generall duties belonging to all conditions of men And first he exhorteth unto all those duties in the bulk under the name of seeking Heaven and things heavenly and of neglecting things on earth First because of Christ's being there in great state v. 1 2. And secondly because they were dead to sin and things under Heaven And thirdly though their spirituall life was now hid v. 〈◊〉 yet it should kyth afterwards v. 4. Next he presseth those generall duties in two particular branches as first mortification reckoning forth severall sins to be mortified first more carnall corruptions v. 5. and arguments are used v. 6 7. Secondly more spirituall corruptions v. 8 9. by an argument taken from their regeneration v. 9 10. Which he cleareth by removing those things which have no influence upon regeneration v. 11. Next he presseth vivification and the exercise of severall vertues whereof he giveth some examples intermingling diverse arguments to v. 16. where he inciteth to the study of Scripture and giveth a generall rule for all our actions v. 17. In the second part he presseth some duties belonging to Christians as they are members of Families First the duties of wives v. 18. Secondly of husbands v. 19. Thirdly of children v. 20. Fourthly of fathers v. 21. Fifthly of servants v. 22 23 which are inforced by a promise v. 24 and a threatning v. 25. Vers. 1. If ye then be risen with Christ seek those things which are above where Christ fitteth on the right hand of God 2. Set your affection on things above not on things on the earth He exhorteth from the ground held forth chap. 2. v. 12. of their being risen with Christ that they would earnestly seek know and from knowledge delight in things which are above to wit Heaven happinesse and all spirituall graces and not in things earthly such as riches honors pleasures together with those superstitious rites placed in things earthly and perishing whereof he spoke before and that because Christ their Head their Husband is above at the right hand of God compleatly glorified and intrusted with full power to dispense all things for his peoples good Eph. 1. v. 20. 22. Doct. 1. Our serious minding of the main and substantiall duties of pietie and righteousnesse would serve to divert exceedingly from unnecessary debates about and practizing of superstitious â—ites and ceremonies in divine worship for the Apostle having reasoned against those chap 2. subjoyneth this exhortation to set their affections on things which are above as a most excellent diversion from them 2. The doctrine of salvation and free grace is then rightly learned when the fruits of an holy life do flow from the knowledge of it other wayes the grace of God is turned into wantonnesse Jude v. 4. So Paul having given a short sum of saving doctrine exciteth to holinesse of life as the most sutable fruits of such doctrine seek the things which are above c. 3. As Heaven and
glory so the saving graces of God's Spirit are things above as coming from above James 3. 17. and elevating the heart of him who hath them above things earthly to entertain communion with God here that he may live above with God for ever Phil. 3. 20 21. Thus they are said to be above seek the things which are above 4. Heaven and saving graces which lead to it are to be sought and diligently sought seek the things which are above The word signifieth a diligent search and is applyed to those who are vehemently desirous to have that which they seek 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently we must know somewhat of the worth which is in them and from knowledge put a price upon them Set your affection on things above The word rendered affection here in the Originall comprehendeth the operations of the understanding will and affections So it is to know them from knowledge to affect them and so to seek them 6. Things earthly and things heavenly are in two contrary ballances so that the more of the heart is given to the one the other getteth the lesse for he opposeth those two Set your affection on things above not on things on earth 7. Though we may use the world and things worldly yea and seek them moderatly that so we may have the use of them 1 Tim. 5. 8. yet they are to be sought in subordination and not in opposition to things heavenly They must not be sought as our last end and furthest shot Psal. 49. 11. not by unlawfull means Eph. 4. 28. or with neglect of God's worship Matth. 6. 33. not so but to reverence and submit to God when he crosseth and disappointeth us in them Job 1. 21. for in this sense he commands Set your affection on things above not on things on earth 8. Not onely are reall Believers risen with Christ First judicially Christ's resurrection as all his other actions wherein he sustained our person being imputed to us so as to obtain what was purchased by them See chap. 2. v. 20. doct 1. And secondly in their own persons all Believers being really and personally quickened and raised from the death of sin to newnesse of life by vertue of Christ's resurrection Rom. 6. 4. as that whereby he evidenced his purchasing of holiness for them by his death which he doth afterward bestow upon them But besides all the Members of the visible Church are in some sense risen with him in so far as they are actually tyed by their professing and interest in him 1 Joh. 2. 6. and by the Covenant sealed in their Baptism Rom. 6. 2 3. to make use of the vertue purchased by his resurrection for raising of them up from the death of sin to the life of grace for he supponeth they are risen with Christ If ye be therefore risen with Christ. 9. From this it followeth that all within the visible Church whether regenerate or unregenerate are to make use of this consideration of their being raised with Christ as a strong argument to make them seek after Heaven and endeavor holinesse of life the latter sort being ingaged to make use of the power of his resurrection for this end having Heaven and holinesse purchased for them if they will but by faith slee unto him the former sort having an actual right unto those things already as being judicially risen with him and the begun life of holinesse bestowed upon them by vertue of his resurrection and more of that vertue for compleating of what remaineth in readinesse to be communicated unto them if they will but imploy it by faith for from this ground he inforceth holinesse If ye be therefore risen with Christ seek those things c. 10. Jesus Christ in his Humane Nature is now in Heaven and not upon earth else the Apostle's argument would not hold to seek things which are above because he is there 11. The love which Christians do bear unto Christ ought to be such that the very place where he is ought to be lovely for his sake their affections being wholly set upon it and upon those things which are in it and slow from it or tend towards it for so he reasoneth Set your affection on things above where Christ is I 2. The great glory which Christ our Head injoyeth in Heaven together with the power and authority put upon him for the Churches good especially for bestowing of grace and glory Acts 5. 3 is a strong incouragement to make the Members of the Church and chiefly reall Believers set about the study of holinesse for this glory and power of his is signified by his sitting at the right hand of God Eph. 1. 20 21 22 23. and from this he reasoneth that they should seek those things which are above whereby he compriseth all those duties wherein holinesse consists even from this that Christ is sitting there at the right hand of God Vers. 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory He giveth further reasons to inforce the exhortation First they were spiritually dead to sin and by consequence to those earthly things so as not to place their happiness in them or to be sinfully eager in seeking after them 2. Though their spirituall life whereof they were partakers by their rising with Christ was for the time hid under crosses and infirmities yet it was surely kept for them by God in Christ v. 3. and should hereafter gloriously appear in Christ's second coming v. 4. Doct. 1. Reall Believers are spiritually dead not in sin Eph. 2. 1. but to sin Rom. 6. 11. the dominion and reign of sin being shaken off Rom. 6. 14. and its strength much weakened by the power of grace Gal. 5. 17. though not totally subdued Rom. 7. 18. and Christ having undertaken to subdue it wholly in them Eph. 5. 27. And all the members of the Church though not as yet real Believers have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin whence in some sense to wit judicially by obligation they may also be said to be dead for the Apostle supponeth of all of them every one in his own way that they were thus dead for ye are dead saith he 2. The consideration of this that we are thus dead to sin is a strong argument for the not-inslaving of our affections to things earthly for that would argue sin to be yet reigning and were an adding of fuell to sin for keeping of it alive after we have under-taken to be its death It 's used as an argument here to that purpose for ye are dead 3. The spirituall life of grace here and of glory hereafter is a life desirable and onely worthy of the name of life our naturall life being but short uncertain and common to us with devils
name of evill concupiscence even those are to be mortified evil concupiscence 7. We do then set against sin to some purpose when we pursue it to the den and labour to pluck it up by the very roots with-drawing from those things which adde fuell to it for he will have them going from the outward acts of filthinesse to the inward root evill concupiscence and to set against covetousnesse also whereby lust is sed and nourished evill concupiscence and covetousnesse 8. Covetousnesse which consists in an immoderate desire to acquire or keep worldly riches is a sin which all Christians are to mortifie not onely because it provideth oyl to make all other sins burn but it hath a kind of idolatry in it as drawing our love trust fear and joy from God and his service to be taken up with and laid out upon wealth and riches more than any other sins and covetousnesse which is idolatry Vers. 6. For which things sake the wrath of God cometh on the children of disobedience He presseth the exhortation by arguments The first is taken from the wrath of God manifested in its sad effects upon those who have continued contumacious and impenitent under those sins Doct. 1. Unbelief of divine promises and threatnings and obstinat impenitency under sin go together the latter following upon the former for disobedience signifieth both misbelief and contumacy or disobedience 2. It is not sin in it self so much as obduration in it which draweth down wrath chiefly lasting wrath upon the sinner For those things wrath cometh upon the children of disobedience or children of contumacy 3. Whatever judgments be already inflicted upon wicked men they have ground to look for more for wrath cometh in the mean time and is still coming upon the children of disobedience 4. Though the Lord be sometimes wroth with the truly godly because of sin yet he is not wroth for ever Isa. 57. 16. he debateth with them but in measure Isa. 27. 7 8. The wrath which is due unto and is accordingly poured forth upon contumacious sinners is of another kind as being everlasting without any mixture of fatherly mercy and flowing from sin-pursuing justice Matth. 25. 4. for which cause he holdeth forth that wrath which cometh on the children of disobedience as being most terrifying 5. As the consideration of the terror of divine wrath is a strong aw-band to restrain from sin So it is most moving when considered in the sad and woful experience of those who have found the dolefull effects of it for he mentioneth the effects of this wrath upon others to fear them 6. Sin keepeth so much of its old interest in the best and even Believers sometimes are so much overtaken with spiritual deadnesse Isa. 64. 7. that there is need to present the terror of divine wrath unto them to fear them from sin and excite them to duty for the Apostle proponeth the terror of divine wrath even to those believing Colossians Vers. 7. In the which ye also walked sometime when ye lived in them Here is a second argument taken from their by-past long continance in these sins when they lived in them or were in their natural state Doct. 1. It is not some moe or fewer particular acts of a man's life but his ordinary strain and way according to which sentence is to passe upon his state whether it be good or bad It was their walking in sin and making a daily trade of it which argued them to be in nature or living in sin 2. Before a mans effectual calling there is no difference betwixt him and the most godlesse man that is so as to make God his debtor either by promise or because of any worth which is in him to give him grace Rom. 11. 35. for as long as those Colossians were unconverted they were as much inslaved to sin as the most obstinat of natural men are In which ye also walked 3. A mans walking in sin or his ordinary strain of breaking forth in the outward acts of it dependeth upon his living in sin or upon the inward power and dominion which sin exerceth in him even as natural life is the cause of outward motion So that the best way to curb the outward acts is to strike at the life and power of sin within In which ye walked when ye lived in them 4. Our calling to mind of by-past sins and our long continuance in them should not be without an holy indignation at them and at our selves for them so as to scar us from them in time coming for the Apostle mentioneth their by-past continuance in those sins as one argument to scar them from them Vers. 8. But now you also put off all these Anger wrath malice blasphemy filthy communication out of your mouth 9. Lie not one to another He returneth to the former exhortation of mortifying sin and exemplisieth it in another sort of corruptions to wit those which are more spiritual whereof he mentioneth six The first three are sins of the heart the rest are sins of the mouth Doct. 1. So deceitful are our hearts in adhering to sin even when they seem to quit it Psal. 78. 36 37. that we should not be easily satisfied with our mortifying or subduing of it for Paul having commanded them to mortifie and kill sin ver 5. he biddeth them here put it off which speaks somewhat further to wit a removing of it quite out of sight as we do dead bodies when we bury them for so the word sometimes signifieth 2. Though all sins be not alike throughly mortified there being some more deeply rooted than others Psal. 18. v. 23. yet the grace of mortification striketh at all known sin and spareth none for it opposeth sin as it is sin Gen. 39. v. 9. and so all sin So the Apostle commandeth But now also put you off all those And the particulars after mentioned are not for restriction but for instance or example 3. In the work of mortification we are not to rest upon the subduing of these sins which are grosse and fleshly but are to proceed against more spiritual sins also which have as much of guilt in them before God Gal. 5. 20. though not so much of infamy before men So the Apostle exhorteth to put off anger wrath c. 4. Anger which as distinguished from wrath and malice is an unjust desire of revenge is a sin unbeseeming Christians and so to be put off chiefly when wrath is joyned with it which as it is distinguished from anger pointeth at the gorging and swelling of the blood about the heart which fireth the eye and tongue even that passionate commotion which useth to accompany anger transforming a man to a very beast thrusting him forward to act some mischief Luke 4. 28 29. and banishing the Spirit of God Eph. 4. 30 31. Put off anger wrath c. 5. But then is anger and wrath most dangerous and unbeseeming Christians when malice is joyned which as it is distinguished