King so graced with mentall endowments a great Potentate and most Christian King if God had given us one though of obscure parentage it had beene a blessing but much obscured even by this circumstance So if that noble quality of the person ruling hath this force in earthly States what a thing is this that we have one annointed over us who is God over all Now as this increaseth our happinesse and is matter of thanksgiving So it must augment in us all reverence and dutie all holy confidence of obtaining good of getting aid and deliverance against and out of all evils We see the more excellent the gifts are as the strength wisdome of our King the more awfully they are respected the more obsequious we are to them the more confidently we promise our selves all things under their regiment Looke at Salomon one part of wisedome made feare fall on all Israel see their subjection though he taxed them heavily yet none durst quitch against him What shall we be to our God who in his abasement was greater than all Salomons This shall suffice to have observed out of the scope Now for the words themselves 1 For the opening of them 2 The deductions or use of them 1 He is said to be an Image but coessentiall with God the Father whose Image he is 2 He is that is Christ whole CHRIST God and man is said to be this Image of the invisible GOD and that not onely as invisible GOD with the Father but as man visible But this must bee warily understood not that CHRIST man hath qualities of other nature than wee have for more and lesse change not the kinde but because the man is taken into personall union with God the Son So that this man secundum Esse personale is God 3 It is to be marked of what he is the Image not of the personall difference in the Father but of the invisible God-head common to the Son with the Father as the childe is the image of his parent not in regard of the characteristicall property which his father and every one hath in singular to themselves but in respect of the same substance and nature derived by generation from the Father Look Heb. 1.3 Character Personae and that derived by generation from the Father We may learne to see the reason of that truth which our Saviour uttereth to Philip Vse 1 Philip Hee that seeth mee seeth the Father This teacheth us how wee must come into the knowledge of God invisible Vse 2 even by looking unto this visible Image of IESUS CHRIST our LORD Cast thy eyes to that nature of thine thou seest not onely where God is but that which personally is God if one had seene where the HOLY GHOST was and a figure with which Hee did extraordinarily and temporarily testifie His presence yet he should not have seene the HOLY GHOST because the Dove was not so taken in one Person with the HOLY GHOST but this humane nature is taken into fellowship of Person with GOD and so is become GOD. He that seeth this or that body hee seeth the man though he seeth not the spirituall nature in man because he seeth that visible nature which is a part and belongeth to the person of man So who so seeth this visible nature of God the Son may be said to see God though he see not the invisible Godhead because he seeth the nature which is joyned in unity of Person with God 2. By looking at the divine workes which this man wrought we come to conceive of the God-head in this Person as in His giving sight to the blinde raising the dead stilling the Sea I come to see that He is Almighty a quickening Spirit Setting before me that which He speaketh of Himselfe Vse 3 as in a glasse I see a reflected Image with the eye of my minde thus Moses by Faith saw the invisible God Considering such sentences who commeth downe from heaven but the Sonne of man which is in heaven Ioh. 3. I see an omnipotent nature I am the resurrection and the life When He knew their thoughts Lord thou knowest all things who can subdue all things to Himselfe In these and such like sentences let mee see the Image of an All-knowing Omnipotent Life-giving Nature Now thus seeing CHRIST in regard of both Natures I come to see the Father who hath the selfe-same Nature and the Spirit for in this Sonne is the Father and the Father in Him in the Sonne and Father is the Spirit and they in the Spirit This shewes us the grosse idolatry of the Papists Vse 2 who looke at Images of wood and stone at pictures of old men leaving this lively Coessentiall Image that is painted before us in the Gospell This is an introduction to us how wee may come to know the Father and Spirit get CHRIST Vse 3 know Him and thou knowest all The second Person onely is incarnate but the three Persons are all made manifest in that flesh with which the second Person is coupled For the selfe-same divine Nature of the second is the Nature of both the other also We say of a childe like his parent Doe you see this boy you see his father he resembles him up and downe But if thou seest this Sonne then thou feest the Father and Spirit for they are in Him as if wee could suppose three Persons all subsisting in one onely soule and body he that should see the one should see the other for the same soule and body which one hath the other two have also Now followeth his description in regard of that respect He hath to the Creature set downe in this Verse Hee is the first begotten of every creature Secondly Hee is proved both to be the Coessentiall Image of God and first begotten of the Creature by three arguments 1 His creating all Creatures 2 His antiquity and being before all Creatures 3 His susteining all Creatures But these words are doubtfull Two principall constructions are these the one that these words note Christs eternity begotten before all Creatures of the Father by eternall generation Secondly these words may signifie Him to be Heire of the Creatures the Lord of them by a metonymie of the subject for the adjunct the right of inheritance and dominion belonging by God's Law to the first begotten and this I take to be the true meaning for these reasons 1. CHRIST's eternall existence before all Creatures is laid downe in the next Verse save one in plaine words 2. The Holy Ghost construeth this being the first begotten as having this annexed the preeminence over other 3. Hebr. 1.2 Hee is said to be made heire of all things and this followeth For by Him all things were created as a reason both of His being the naturall Son of God with God and true Heire as here the same words are set downe to prove Him the Essentiall Image or naturall Sonne and the first begotten that He is Heire or Lord of all the
they should never meete till they yeelded a little Thus many now a dayes thinke it wisedome to retaine some things though altered common with the Papists that we might gaine them more commodiously But though there be place for some indulgence this way and therefore for a while tolleration and practice of some thing more indifferent yea and so far as edification and avoyding offence a law made for such things yet this must be in indifferent things onely and that for a time onely least they plead themselves as perpetuall by a kind of prescription which was the ground of the Nazarites heresie as S. Augustine thinketh Wherefore when we would heale men Vse let us not be ficke with them for this is folly But remember that safe maxime contraria contrarijs curantur Let us recover them with giving them an example of spirituall worship least admitting a little poyson we hurt our selves more then with all our good beside we can helpe them You that will walke in CHRIST be not deceived with things after this world Lastly marke by the opposition Doct. That what is meerely grounded on tradition and what is carnall and sensuall in Gods service is contrary to CHRIST In CHRIST all things are new the old carnall worship is changed into a spirituall according to that Iohn 4. and for all pure humane traditions in GODS matters they are accursed Gal. 1 9. Which is to be marked against the Papists Vse who reconcile humane traditions and make them according to Christ who will also have all their carnall rites agreeing with Christ. VERSE 9. For in Him dwelleth all the fulnesse of the godhead bodily NOw he setteth downe the reasons why these things not being after Christ must bee avoyded the first taken from the alsufficiency which he hath in himselfe the second from his alsufficiency to us You must not listen to others besides him who is not man onely but very GOD in one Person But such is CHRIST or in CHRIST dwelleth the fullnesse of the GOD head Corporally these are all one in sense To open the words before wee come to the Doctrine In Him That is in Christ-man or in that person whom we know to have had a body and soule like us is the same divine Nature which the Father and the Spirit have Or it may be constred thus in Christ that is the humane Nature of Christ dwelleth all the fulnesse of the God-head that is God the Son with His infinite deitie which commeth to no more then this God the Word was made flesh But the former is better because this phrase the fulnesse of the deitie doth note the divine Nature without any personall relation of it whereas the second sense doth necessarily take it to signifie the Person of God the Son with His Nature Secondly Christ man is fitly called God and therefore in Christ-man the God-head is sayd to dwell properly But CHRIST His humane Nature may not be sayd God and therefore the God-head is not so fitly sayd to dwell in the humane Nature as in the person denominated after it that is in Christ-man All the fulnesse That is the whole infinite indivisible Nature of GOD. bodily that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially or Personally the Greekes call body as we in our vulgar tongue here is no body that is no person so we say bodily perill for such danger as toucheth ones person The summe For in that man Christ Iesus the whole infinite Nature of God dwelleth not as in all believers who are His habitation nor as in His beloved Prophets in whom hee spake and gave His Oracles nor as in a materiall Temple which is different from the substance of him that inhabiteth but bodily that is so that this Divine Nature with the humane maketh one Person For the Doctrines 1 We see in generall What must make nerest in Christ onely as alsufficient even this that we know Him God blessed forever Shall not God allsufficient in Himselfe to Himselfe to all the creatures shall not He undertaking to be our King Priest and Prophet be allsufficient for it We fitly leave men seeking supply at God but to turne from God to men is to dig puddles and leave the spring of living waters Hence then first gather to thy selfe Vse how absurd those Papists are and how far from considring that which they know that Christ is God would they did they weigh this be so bold as to adde to His institutions to take away as in the Supper the Cuppe would they leave this Sunne of righteousnesse to follow the blind starre of their traditions let them say what they will they doe not truly consider this Let us likewise confirme our selves in our resting onely on Christ even from hence that He is God Vse 2 let us say with Saint Peter Whither shall wee goe thou hast the words of eternall life thou art the naturall Son of God thou art allsufficient In particular marke three branches of this Text 1 In whom this dwelling is sayd to be 2 What is sayd to dwell 3 In whom 1 Note That we must not looke at Christ as meere man Doct. but life up our mindes to that invisible nature which is in him Those that saw Him on earth whose eyes God opened not they saw nothing but man and therefore not knowing any thing else they crucified the Lord of glory And thus we al naturally are ready to know him after the fresh but when God giveth us that eagles eye of beliefe the evidence of things not seene then we see that God is with this man as being now substantially united to Him and made a part of His person This maketh Christ say when Saint Peter told Him Thou art the Sonne of God Flesh and blond hath not reveiled this to thee Peter And what doth make the Apostle often inculcate such descriptions but that we are slow of heart in considering this point For as many see a house or a tent that see not the inhabitant and as the body is hidde when the apparell is discerned So this humane nature unles we get the better eyes may be seene when the deity which dwelleth in it is not perceived 2 Marke Doct. That all the fulnesse of the God-head is communicated with Christ as man the whole entyre nature of God I understand by communicated as much as is united dwelleth bodily that is in unity of person w th Christ-man or in the same person with the humane nature For the divine Nature is a thing most simple not having bodily quantity one part out of another nor yet any composition in it Now that which is not compounded of parts cannot be divided If a man have house and land he may give to one Son one part to the Wife another but when the divine Nature is communicated it is all of it given or none at all Thy soule cannot bee divided one part from another thou canst not cut the light how
much lesse canst thou divide the Divine Nature And this is to be marked against the Lutherans Vse who imagine a communion of the Divine properties with the humane nature in part onely for they give it an omnipotency the omniscience of the God-head but not the eternity and simplicity whereas the Scripture knoweth no union nor communion of the Divine Nature with the humane which is not of all the fulnesse of the God-head No it is so absurd that sound reason cannot imagine it without making the essence of GOD such as may bee divided one part being where another is not 3 That he faith the fulnesse of the God-head is in Christ hence it is to be noted That not created guifts Doct. or miraculous effects of the Divine Nature are united with Christ man but the deity it selfe the fulnesse of it yea the whole fulnesse which is to bee noted against Arrius and all such spirits Againe this sheweth that the same singular Nature is in all the three Persons for he speaketh of the God-head in the singular number as being but one and as it is in the Father without controversie so it is wholly in the Son also as but one Sun in the firmament in which the whole kind of the creature subsisteth So there is but one Divine Nature neither indeede can be for the Divine Nature is most perfect infinite omnipotent the most absolute thing that can bee imagined Now were there many Gods having every one a distinct deity none of them were most perfect powerfull for every one had but his owne wanting that which is with others as no man hath all the perfections of mankind for he wanteth all that which is out of himselfe in others This is to bee marked for hence we come to know that there is but one God though three persons because the same fulnesse of the Divine Nature that is in the Father is in the Son and the same that is in the Father and the Son is in the spirit for He is called Iehova and it may as well bee all the fulnesse of it in the spirit with them both as in the Son with the Father as well be the essence of three as two Now hence it is manifest that these three persons are but one God for as Iohn Richard and Thomal if they all had but one body and one soule should all bee but one man So these all having but one God-head can bee but one God To be three Gods there must be not onely three Persons but three distinct Natures differing the one in number from the other for so many men as you have so many soules and bodies must be multiplied in which standeth the nature of man But how can three persons be one in nature I answer we are content to know it is so though how it is so we know not aspici Deus potest introspici non debet Though why not three persons in one nature as well as three Natures in one Person which is in Christ A bodily a spirituall created as His soule a spirituall increate And as the same light is originally from no other in the Sunne and secondarily by communication in the ray or beame of it So what hindereth c. Dwelleth bodily Obs The manner of GOD's dwelling in this man Doct. He doth dwell personally in Him that is so as that GOD the SONNE is thereby become personally man as he was from all eternity personally God with the Father and Spirit the God-head so dwelleth in this man that with the man-hood it maketh but one Person even as the soule and body in man make one man So this divine Nature and humane are now joyntly but one Person of CHRIST He which was a compleat Person from everlasting in fulnesse of time creating within His owne Person a singular body and soule such as we have sin excepted as a substantiall part of His Person not a part which made up the Person of God as before imperfect but a part because a new thing substantially that is personally assumed to that which before was perfect thus much this word Bodily or personally teacheth For it putteth a difference 1 betweene God dwelling in every thing as an efficient and preserver of them 2 betweene His dwelling in the Saints and Prophets by His assistance and workes of grace in them 3 Betweene His dwelling in the Saints in heaven God shall be all in all by His presence of glory and this dwelling in CHRIST which is by being united personally with this humane Nature As the Arrians abuse the similitude in the first Chapter when CHRIST is said to be the Image of His Father they gathered that therefore Hee had not the same substance with Him for we see a mans image or picture is not of the very same substance with the man whose picture it is not distinguishing betwixt naturall things properly so called and these artificiall ones which are but respectively and abusively so termed So here Nestorius Loe saith he GOD dwelleth in CHRIST man therefore he is not personally united with man For a man is no part of person with the house he dwelleth in not distinguishing betwixt common inhabitation and that which is personall But we see here the Text is plaine that He so dwelleth in this Nature that it is essentially or substantially united to Him as a part of His Person Againe He so dwelleth or doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Nature that He is made flesh the Word was made flesh which cannot be understood of a simple but bodily or personall inhabitation This therefore doth first serve to confute all erroneous opinions touching the union of Christ Vse 1 for first wee see all Arrius his opinions overturned who granted that there were most divine qualities in Christ and wonderfull effects wrought by God in the man Christ but would not yeeld Him true God Marke all the fulnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Nature as Saint Peter speaketh dwelleth in Him All Eutiches his schollars Vse 2 who grant that God Himselfe was man but they say that this Vnion stood in that the divine Nature did swallow up the humane for they could not else see how they could make up one Person The Monothelites granted two Natures but one action For they could not see how divers actions would not conclude that there were many Persons But marke the divine Nature dwelleth in Christ Now the inhabiting and the inhabited are not confounded therefore both the Natures and their actions are distinct and if there were such a swallowing up of the humane Nature then flesh were made God not God flesh by force of the Vnion As for diversity of Persons it doth not follow upon the diversity of actions for there may be as well three actions in one Person as there are three Persons all having but one action If the multiplicity of action did come from the number of Persons then there
preached to the Gentiles is a mystery full of glory 2 CHRIST is the subject of this glorious mysterie of the Gospell 3 CHRIST is among us in the preaching of the Gospell 4 CHRIST is Hee in whom we looke and wait for glorie The end of the Doctrines A COMMENTARY ' VPON THE FIRST Chapter of Saint PAUL to the Colossians COLOS. Chap. 1. VER 1 2. VER 1. Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother VER 2. To them which are at Colosse Saints and faithfull brethren in Christ grace bee unto you and peace from God our Father and the Lord Iesus Christ IN these two Verses there is layd downe the Salutation wherein you have the Persons saluting the Persons saluted The Persons saluting Paul and Timotheus Touching the description of Paul from his Office and calling I passe it by having spoken of it in the first Verse of the Epistle to the Ephesians For the meaning Saints here are those who are already actually sanctified Verse 2. called Saints 1 Cor. 1.2 Washed in CHRISTS bloud There are Saints by predestination as there are Sheepe not yet gathered and brought home to the fold of CHRIST I have other Sheepe which are not of this fold Ioh. 10.16 but he writes to such as had received the spirit of sanctification Colosse a City neere Laodicea and Hierapolis in Phrygia a Citie of the Gentiles inhabited with Idolaters And faithfull brethren not false brethren crept in but faithfull which must be understood by a Synechdoche comprehending all faithfull whether men or women Grace and peace Grace noteth GODS free favour which giveth all good things 2. It signifieth the effects of his grace in us viz. All good things spirituall and corporall which may as fruits testifie the good will of GOD to us his kindnesse and all the fruits of his kindnesse especially grace pardoning sinne and enabling us to doe good as also grace exciting and moving us to worke when now we are made able that we may not receive the former grace in vaine Peace is the effect of grace in us for Gods grace forgiving sinne worketh in us peace of conscience in regard of the accusation which would be in it 2. The habits or qualities of grace Peter calleth them The divine Nature 2 Pet. 1.4 this grace given us we have quiet from the rage of corruption in us which while it tyrannizeth in us filleth all the powers of the soule with disturbance this is called peace of sanctification the quiet fruit of righteousnesse 3. Heb. 12 1â— When GOD sheweth his favour in giving all outward things that are good there is Peace eternall in regard of our outward condition and if Gods grace in any of these wayes be â—id instead of peace we feele disturbance Thou hiddest thy face and I was troubled To come to the Observations Every true member of the Church is a Saint Obs 1 Thou must not be ashamed to be counted a Saint Every thing doth binde to it 1. Our God is holy therefore wee must bee holy ones As he which hath called you is holy 1 Pet 1.15 so be ye holy in all manner of Conversation 2. It is the end of our predestination Eph. 1.4 He hath chosen us before the foundation of the world that we should be holy c. 3. Our calling bindeth us 1 Thes 4.7 1 Thes 4.7 God hath called us not unto uncleannesse but unto holinesse 4. Our Redemption Christ gave himselfe for us Tit. 2.14 to redeeme us from all iniquity and purifie us unto himselfe 5. The grace of God which we taste for the present and the things we looke for hereafter doe teach us this lesson Tit. 2.11 12. The grace of God that bringeth salvation to all men hath appeared teaching us to deny all ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope c. And having such promises 2 Cor. 7.1 let us grow up to perfect holinesse 6. The finall judgement and our owne glory which we looke for do likewise perswade us to become holy Seeing all these things shall be dissolved 2 Pet. 3 1â— what manner of persons ought we to be in all holy conversation And whosoever hath the hope of eternall life 1 Ioh. 3.3 he purgeth himselfe even as Christ is pure And all beleevers are called a Holy Nation 1 Pet. 2.9 7. The right constitution of the Church while the vigor of discipline flourisheth doth not allow that any should abide in her but Saints prophane persons being to be separated as Dogs from partaking in holy things Mat. 7.6 Give not that which is holy to Dogs neither cast Pearles before Swine 1. Vse This discovers to us the vanity of the Pope in restraining this common to all beleevers while they live to some few in comparison whom it pleaseth him to Canonize after they are dead 2. We see the lewdnesse of many prophane Esaus who disclaime yea scoffe at this name using such Proverbes These are the holy ones Young Saints prove old Divels Shall we have a Saint of you 3. We must remember what kinde of men wee must be even such as must professe and practise holinesse according to our calling At Colosse God gathereth and supporteth his people in all places Obs 2 Iob in VZ We say truly Where God hath his Church the Divell hath his Chappell and wee may say as well Where the Divell hath his Throne there God oft hath his people lie they where they will nothing shall keepe them from God I will say to the North winde give and to the South keepe not back bring my Sonnes from far and my daughters from the utmost parts of the earth Despaire of none Vse be they never so vile and farre from God if he have a purpose to call them they shall come home in despight of all the malice and power of the Divell for God is more able to save But why should we pray for them that have grace alreadie Quest Because the Divell is most bent against them Answ a candle new put out is soone blowen in So hee hopeth to kindle in new Converts their old sin which GOD by His Spirit hath extinguished To rebuke our carnall mindes whose lands Vse 1 preferments in marriage c. these things sometime the world will be thankfull for but of faith repentance and the worke of grace not a word with them A foole taketh more pleasure in colour of counters and a painted dagger than in gold and true treasure Such fooles are many found amongst us who are affected with these earthly vanities and are altogether carelesse of the true treasure If we be risen with CHRIST Vse 2 let us shew it in affecting spirituall treasures of grace and holinesse making these heavenly things the matter of our joy and thanksgiving This in Generall Particularly marke 1. Obs 2 What it is
Againe this remission is a general never-revoked pardon I will be mercifull to them and remember their sins no more Why doe we then still aske forgivenesse Que. We aske not every day to bee anew justified Ans but that the sense of this which our sinne doth weaken might bee renewed the Copie of our Charter is not every day anew graunted but exemplified onely The Papists erre that make remission of sinne onely a release of some part of the punishment and of sins before baptisme leaving us to penance to the treasury of satisfaction for our after offences as if we could have no new benefit by Christ His bloud they derogate from that worthy Sacrifice and abridge our royall Charter To shew us what cause we have to blesse God for this deare Sonne Vse to shew us likewise this comfortable estate to which we are brought If we were deepe in books and had Sergeants feed every where upon bils and bonds to lay us up Is it not a wofull condition would not one be beholding and glad of him that would set him forth of debt and danger that he needed not to feare the wolfe at his doore How much more are we to thinke that God hath forgiven us all our debts that CHRIST hath paid the uttermost farthing Hence commeth all our boldnesse whereas before we durst not shew our heads now we say it is God that justifieth who shall condemne us What can comfort a man which is ready to suffer if not this to see his pardon sealed him from the King Lastly marke that he saith in CHRIST wee have these things which noteth not onely CHRIST His meriting and effectuall applying but our being in Christ by faith which is a necessary antecedent before wee can have them applyed in us Observ Whence observe That before we can have any of these blessings which come from Christ we must have Christ by faith All benefits may be conceived as they are gotten by CHRIST as they are applied in us begun continued perfected Now our redemption CHRIST hath begged or rather bought of His Father yet wee are in our selves as if there were no such matter till by Faith we come to be in Him Suppose there were twentie traytours in the Tower lay condemned Say againe the Prince should yeeld his Father such satisfaction for some whom hee would save wherewith the King his Father should be contented and give him their pardon thereupon here the thing is done betwixt the King and his Son yet till the Prince send to them write to the Keeper to deliver such and such to him they are in the state they were in and so continue So it is with God Christ and us the redemption is all concluded betwixt God and His beloved Son yet till this is effectually made knowne to our hearts so that they beleeve on this grace of CHRIST we are as we were in hold in the feare of our condemnation we are justified through the redemption in CHRIST but so that before it can be applyed in us wee must have faith in His bloud being set forth unto us in the Word preached Can wee have the strength of bread without eating bread no more can we have any benefit by the bread of life without beleeving on Him In Christ by faith we have these things Wherefore rest not in your naturall conditions Vse 1 come forth of your selves to CHRIST get Him your own even to dwell in your hearts by faith and all is yours We see Princes doe give pardons but yet if men according to the forme will not sue out their pardons and take them out of my Lord Keepers Court they shall have no benefit by the Kings mercy and most worthily for they debase the benefit for we deeme that an ill benefit that is not worth the fetching So you if by faith and true repentance you doe not sue forth this free pardon of God then woe be to your soules you shall have no benefit by His mercy We that have our part in CHRIST Vse 2 what cause have we to rejoyce whom it hath pleased Him to ingraft into Himselfe we can want nothing being in Him and He in us Thus much for the benefit VERSE 15. Who is the Image of the invisible God the first borne of every creature NOw followeth the description of His Person first compared to God this His deare Son is said here to be the Image of the invisible God still hee continueth to amplifie the greatnesse of this benefit for which hee so blessed God that wee are got into the Kingdome of His Son to be such a kingdome whose King is not man only but God blessed for ever with the Father and Spirit who is Lord even by right of Creation over all the creatures who is head of His Church to be of His Kingdome is matter worthy all thanksgiving this is the scope See then What is matter of Praise Obs that we have such an one to be our King and SAVIOUR who is God with the Father Thus much is laid downe in this spoken of this Sonne that He is the Image of the invisible God this phrase indeed is spoken sometime by man as 1 Cor. 11.7 Man is the Image and glory of God though there onely for we are said to be made according to the image of God not to be the Image of God But we must understand these diversely when spoken of this deare well beloved proper only begotten Sonne naturall Son and when of us that are made sons by grace of adoption through faith on Him Ioh. 1.12 He hath the selfe-same invisible God-head or divine nature with the Father Wee have onely created qualities which have some proportionable resemblance of Him When I say Prince Charles hath the King his Fathers Image I meane one thing and when I take a shilling and say this money hath the Kings Image on it the one is a picture having some resemblance the other is a naturall Image that hath the same substance So Heb. 1.3 He is called the brightnesse of His glory and the expresse Image of his Person And besides that it is cleare by plaine testimonies else-where wee may convince it out of this Text for He is so the Image of God that He is no creature but the Creator of all creatures this then is the matter of praise that we are in such a Kingdome whereof not man but God is King Israel the type of us they had Kings indeed but all of them were flesh served their times and dyed But our King is God whose Throne is for ever this the men of God fore-saw and rejoyced in Thy God reigneth O Sion c. And in truth this is altogether it which doth so credit this kingdome of ours this is all the glory of our Israel Wee see in earthly Kingdomes the Persons and qualification of Princes is the chiefe grace and ornament of them This doth augment the felicity of England that God hath given us such a
under the government of a flagitious servant such as the Papists grant Popes may be Let us therefore take heed that while we set up other heads then Christ over the Churches we doe not reject this glorious Head Iesus Christ from ruling over us as the Israelites when they refused that Aristocraticall governement in which God ruled and would have a King like other Nations the Lord chargeth them not only to have cast off Samuell but himselfe and what is more foolish then to thinke it needfull to have a visible universall high Priest on earth because CHRIST is in heaven invisible to us touching His corporall presence should the people of Israell have erected another High Priest to themselves when Aaron was at any time in the Holy of Holies where he was not visible to them so we stand here below in the entry our High Priest is but gone into the Holiest Sanctuary and we though His Divine nature be with us will set up another Sooner shall the heaven have two Suns then the Church two heads and though metaphorically one may be said to be the Head of a Church for the name of God Himselfe is thus Communicable yet in proper analogy none can be so termed For then the Church might be said His body properly which is such sacriledge as He I thinke in whose forehead blasphemy is written dare scarce commit A double head and a double husband become not the Church the latter is not for her honesty the former fitteth not to decency Thus much who is over us 2 Marke from this Observ that He is called the Head of His Church what neere compassionate and beneficiall superiority or authority that is which Christ hath over His Church He is the Lord of all Creatures yea the hellish fiend must bow the knee to Him But He is not an head to every creature if we take it in that proper analogicall accommodation which the Scripture looketh to in this terme The head hath the highest place and power in the body but yet it is so intimately conjoyned with every member so amiable and beneficiall a superiority that the like cannot in nature be shewen For first looke at the head it is by sinewes and other ligaments straitely conjoyned to every member so is Christ through the spirit of faith coupled with us Secondly from this union the head commeth to have a sense if any part be disturbed so hath Christ He knoweth how to compassionate our infirmities Saul Saul why persecutest thou Me Thirdly the head what ever it hath hath in a sort for the good of the body The perfect comlinesse of the head is the ornament of that body whereof it is the head the body being but a deformed trunke if the head be remooved Againe the sense and motion which are originally in the head as a fountaine they are derived from it to every member Fourthly The head giveth full direction to the other members So Christ is our glory He quickeneth us He giveth us direction both inward and outward We see then that His superiority He hath is most intimate fellow-feeling and commodious unto us Which first doth let us yet farther see what cause we have of thankesgiving who are come into His kingdom Vse 1 who is rather an head unto us then a King over us as the head is to the body To have a powerfull wise King is a great guift but to have one who is rather Pater then Rex Patriae is greater but to have one who should so affect his subjects as to condole with the poorest of them this were a miracle This must breed willing subjection to CHRIST our Lord Vse 2 looke at the members of the body doe they feele it a burthen to doe that which the head directeth to This must strengthen our affiance towards CHRIST Vse 3 that He will not faile to take notice of our griefes to succour and direct us That is a blockish head which can goe on in a Stoicall dedolency when the members are ill affected yea it must assure us that we shall have direction and protection from him Marke Obs 3 Who they are that have Christ so neere so beneficiall to them viz. the Church that is such only who are truely faithfull who shall one day be presented glorious in the heavens such as shall at length have salvation by Him There are in the visible Church many who are by outward profession members of Christ but if they have not learned Christ as the truth is in Christ they shall be found not to be of His body though they seeme so a while A glasse eye may be so set into the head that one would take it verily to be a naturall part of the head yet it hath but an externall insition which art affordeth and is nothing lesse then the naturall eye So many are externally by the Sacrament and externall profession tyed to Christ which are not native members and have no spirituall combination with Him Nay if like some temporisers thou dost get some quicknance of the spirit of Christ yet not such as purifieth the heart bringeth thee above all things to rejoyce in Christ Iesus thou art not of His body nor a true member having Him thy head but art like a wenne or warte mole or such like thing which hath a life in the body but is no member of it Wherefore as you would have any benefit by Christ Vse labour to come into this body not to be as wennes and wooden legges but to be living members such as have Christ living in you teaching you by His spirit to thinke speake and doe all things it is good being members of good Corporations which have good endowments priviledges and Charters but there is not a body like to this which hath all the unsearchable riches of IESUS CHRIST given it in which onely there is salvation That nothing is betwixt Christ and His body Obs 4 and that all the Church is his body and every one in the Church a member of the body not a substitute head unto it Where then shall we find the Pope let him take heed least while he strive to be a secondary head he doe not deprive himselfe of roome in the body out of which there is no salvation I know a Papist will say that the Pope as he is referred unto Christ is a member of the body but as he is referred to men subjected to him he is a head under Christ Answer that every one is a member we reade it and therefore beleeve that any one is a head to all but Christ we reade it not and therefore reject it Beside it is likely that betwixt Christ and the visible Church Saint Peter should have come in thus God is Christs head Christ of the Spirits with Him and Saint Peter and his successors the Churches head but this is no where found yea the contrary God over Christ Christ over the Church the Churches above Cephas Objection Emperours are
obedience which should of grace have that acceptance and the glorious fruit which followed upon them and therefore the Scriptures yea CHRIST Himselfe referres all those benefits to God's grace which upon the death of CHRIST are given us For it was the fatherly love of God which made Him pleased in the death of His Sonne and smell a savour of rest not that the merit of His death did extort so much derigore justiti◠And truly that the second Person should ever be so joyned to our Nature was unspeakable grace the Nature of Angels more excellent than ours found not this favour He tooke not the Angelicall Nature but the seed of Abraham If a King doe but light and rest Himselfe in some meane Cottage it is no small favour But for the immortall God to dwell by indissoluble bond of union personally in such an house of clay as our Nature is sinne excepted it is grace that cannot be comprehended The greater if we consider how that God full of all Majesty and glory by His incarnation thus dwelling in the forme of a servant did emptie Himselfe by vayling under this flesh the brightnesse of His glory We are then hence to learne Vse that all things must be ascribed to God's grace and with CHRIST to rest in this Father it hath pleased thee to give me CHRIST this or that benefit in CHRIST yea to doe all both in me and CHRIST my SAVIOUR to the glory of thy rich grace all must come hither God hath made me good in His eyes for this or that As for the Papists merit even in rigour of justice not onely in gracious fidelity it is prejudiciall to God's grace I think not to be found betweene the Father and the Sonne much lesse betwixt our God and us with whom it were woe if all our merits were not free mercies This in generall Now for the matter affirmed which first is the Qualification of the Person to be a Mediator 2. The work of mediation touching which 3. Things must bee opened 1 How wee are to conceive of the Person here spoken of in Him 2 What is meant by all fulnesse 3 What is meant by dwelling For the first he meaneth the beloved Sonne as Man as of the Person of CHRIST as incarnate the reason is because the Sonne of God absolutely considered as the second Person in Trinity hath all fulnesse not by voluntary dispensation but by naturall necessity in as much as the eternall Father never was nor could be without His eternall Sonne God with Himselfe this thing never was in the power of His free-will For the second you must know that there is in Christ His Person a three-fold fulnesse The first fundamentall the other two following as derived from it The first is the fulnesse of the divine Nature which doth personally dwell with that Man-hood in Christ whence it commeth to passe that this Man is truly called God that is the Man-hood taken into fellowship of the selfe-perfect and eternall Person of the Sonne of God so that it is become as a part of His Person The second fulnesse is the fulnesse of Office to which even Christ Man is called of being our Mediator Priest Prophet and King For in regard of his humane Nature now united to the second Person He is as Man called to be the Christ of God that is Anointed Thirdly the fulnesse of created or habituall graces wherewith the divine Nature doth fill the soule of Christ which are not the divine Properties but effects which the God-head worketh distinct from it as the soule giveth the body a life which is not the life wherewith the soule liveth for then when the body dieth the soule should die likewise but is an effect of it Now all of them may be here understood for they are all antecedent qualifications fitting him for this worke which in the next words is mentioned especially the first Now for the dwelling of all fulnesse in Christ Man the later two are in Him subjectively the former viz. the God-head doth dwell in Christ Man not as in the Saints 2 Cor. 6.23 I will dwel with you you are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of God of God by the Spirit the Temple of the HOLY GHOST which is onely a dwelling by relation of love and communion of the effects of it in grace nor yet as God dwelleth in the glorified Saints 1 Cor. 15. when God shal be all in al which is likewise a dwelling together in regard of aboundant love manifested in the gift of glory nor any such simple cohabitation but it dwelleth with this man-hood as with a Nature which is taken to Vnity of Person in the Sonne of God and so is through grace become of the substance of the second Person So that He is now as truly said to be Man also as before He was said to be God only Now then the summe is Christ as Man or the Manhood of Christ hath the second Person of Trinity God with the Father and Spirit dwelling personally in it So that this Man-hood is essentially and substantially coupled with the Deity in unity of one selfe perfect and eternall Person Secondly it is anointed with fulnesse of Office and of Created gifts that Christ God-man that every way filled might be a fit Person to work our reconciliation following and to be an Head replenishing His Church which went before First then from the matter we see what an all-sufficient Head we have Looke to thy Nature in heaven Such a man as hath Plenitudinem Potestatis in regard of office full of all habituall graces which our nature can receive farre above all Angels yea full of that never drying Fountaine of life grace and glory it being taken into one Person with God neither could he else bee an Head quickening His Church He that must fill all the blessed Angels and all the redeemed peculiar people of God had need to have the Fountaine of life residing in him Which doth both refute that presumptuous usurpation of the man of sinne Vse 1 I meane the Pope in challenging to be an head of all the visible Church whereas Christ could not be our Head were He not God as well as Man As also it teacheth us our duty Vse 2 both whither to run for supply even hither to the Well-head of grace and life all fulnesse is in Him that we might draw from Him grace plenteously grace heaped on grace Oh blessed are those streames of grace which have this Head of living waters to feed them As likewise it teacheth where to offer prayse for the measure of grace we have received we should be affected as receivers in thankfulnesse to GOD in humility towards men For what have wee that wee have not received Lastly this is very comfortable for if there be such a fulnesse in CHRIST then what though there be abundance of sinne in us and guiltinesse yet there is a fulnesse in Him to remove it and take it away
to Himselfe a peculiar people Zealous of good workes Rom. 8. It is God that Iustifieth Which doth first serve for confutation of the Papists Vse 1 who though they yeeld Christ God-man yet will have His sacrificing praying c. onely to come from His humane Nature whereas all the efficacy commeth hence that the divine Nature and the humane are conjoyned as the body to the soule the humane nature being but an instrument to the divine neither is it absurd that the same Person who as God is to be prayed unto should as God-man pray to Himselfe as God absolutely considered with the Father and spirit for Christ susteyneth a double person one as God absolutely considered with the Father and Spirit and offended by man as they another as God-man undertaking to reconcile man offending to the Father Himselfe and the Spirit offended This doth teach us what we must looke at in Christ Vse 2 if we will have our consciences comfortably setled in the perswasion of our reconcilement we must looke at Him as God who goeth betweene us and God this doth still the conscience and fill it with good hope When we have offended some great personages if some meane one should moove them in our behalfe it would not so stay us for we know they will often not heare them speake or have them in light regard if they doe give them the hearing but if we can procure such as are their peeres to deale effectually for us we doubt not but that things shall be well compounded what will they deny to such as shall be equall to themselves and most neerely acquainted with them so with us c. Now in the coherence it selfe these things being marked come wee to the action it selfe where are three things 1 The reconciler by Him 2 The thing to be reconciled 3 To whom these things were to be reconciled to Him which is to be supplied out of the ver before where either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee understood out of the first and third circumstances wee gather these things joyntly By Him Obs Observe hence Who is the worker of our reconciliation with God even this deare Sonne the Father testifieth from heaven saying this is my beloved Sonne in whom I am well pleased So Rom. 3.25 Him hath God set forth speaking of Christ as a reconciliation as a propitiatory sacrifice in which He would returne into favour with us God was in Christ reconciling the world to Himselfe The Father and the spirit reconcile us to themselves but by Christ Christ immediately by Himselfe doth procure us favour and this was it which all the attonements made by propitiatory sacrifices did presignify unto us even how this High Priest Iesus Christ should with the sacrifice of His bloud make God and us one againe in mutuall love as He and His Father are one Which doth let us see what we must looke to in all terrors of conscience caused by apprehension of God Vse 1 wrath even to Iesus Christ He hath with His bloud quenched this wild fire for Gods wrath is a consuming fire We with screenes doe keepe the fire from face and eys but they are wise which put between their soules and Gods wrath this screene of Christ His reconciliation least this fire burne to the pit of destruction This must make us cleave unto Christ even to let our tenderest bowels love Him that hath done this for us ô if one doe but take up some hurtfull jarre betwixt us and some other whose favour we have found very beneficiall whose displeasure we find very prejudiciall wee would be very thankefull to Him If one should mollifie the Kings displeasure and make Him favour us would we not with all love imbrace Him Christ hath healed worse things betwixt God and thee love Him with all thy soule If one should interpose his mediation to the King for some malefactor say a Theefe that hath greatly wronged some man in his estate the King will say out of justice thou must see the dammages done bee made whole and undertake that he shal leave that course of life els in justice and wisedome I cannot but refuse the suite even so if Christ had not giuen such satisfaction as was accepted and undertaken to kill the raigne of sinne and enmity against God for the time to come this blessed reconciliation could not have beene concluded The use of it is to stirre us up Vse 1 if we have care to have God reconciled to us to make sure that our sin is covered and that there be no enmity raging in our hearts against Him for hereafter As he said to Iehu peace Iehu he answer'd how can there be peace whiles Iezabels fornications are not revenged Say thou to God in thy enemylike courses not subject to his commandements art thou reconciled Lord He wil say how should I thou hast that uncovered in thee which maketh all the quarrell for I cannot see iniquity so as to like of it I am God that hate it This teacheth us what is the true way of reconciling to take away that which maketh the difference for else truce we may have which souldiers hostilelike affected have but true reconcilement will be far from us Marke Obs 2 in what all our peace is grounded the bloud-shed of Iesus Christ the phrase is to be noted by the bloud of the Crosse by Him the latter pointing at the excellency of of His person as the thing which made His bloud-shed so forceable 1 Ioh. 2.7 This purgeth all our sinnes saith Saint Iohn This doth worke a death of sinne our sinfull life being crucified in Him and through Him this maketh way for the Father of all mercies to exchange and that without wrong to His justice His just wrath with fatherly favour yea the conspiring Angels with the heyres of salvation and joy they have in them yea peace w th all the creatures yea inward and outward agreement of man with man must hence be derived for what breakes downe the partition wall what killeth sinne in vs but this alone ô pretious bloud that cryest not for revenge but speakest better things then the bloud of Abell But here three things are to be layd downe for the cleering of this point 1 The true order of our reconciliation 2 What is meant by the bloud of His Crosse 3 Why the Scripture doth attribute this every where to His bloud and externall sufferings 1 To the first we are reconciled in this order 1 All cause of inward and outward enmity is taken away the matter of enmity betwixt God and us being sinne betwixt man and man Iew and Gentile the ceremoniall law now Christ by His death did take both away 2 This done away God doth lay aside wrath and is quieted toward us God is said to smell a savour of rest in Christs death so that He saith wrath is not in Me. 3 He doth come to take us to grace
savoring of the flesh 6 Whatsoever is meerely grounded on tradition and what is carnall and sensuall in GODS service is contrary to Christ Verse 9. 1 THis must make us rest in CHRIST onely as all sufficient that we know Him GOD blessed for ever 2 All the fulnesse of GOD is communicated with CHRIST as man the whole entyre Nature of GOD. 3 Not created gifts or miraculous effects of the divine nature are united with Christ man but the deity it selfe the fulnesse of it 3 The same singular Nature is in all the three persons 5 The manner of GODS dwelling in CHRIST man is personally so as that GOD the Sonne is thereby become personally man Verse 10. 1 CHrist man doth send out all the streames of grace and good things to all His members in that the fountaine dwelleth in Him 2 Being in CHRIST we receive all kinde of graces and benefits that wee lacke nothing 3 The dignity of CHRIST who is all to us is this that He is the chiefe above all the creatures Verse 11. 1 AN excellent meane to hold us fast to Christ is to remember what great evil of sin He hath subdued for us 2 Christ hath given us a spirituall Circumcision 3 No outward action of the hand of man reacheth to the clensing of the soule 4 Sin and grace is to the soule as apparell is to the body 5 Spirituall circumcision standeth in putting off all our corruptions 6 The soule of the naturall man is clad with sinne 7 Wee must forgoe not some part of our corruption but the whole body of sinne 8 Our masse of corruption containeth many sinnes 9 IESUS CHRIST it is who worketh in us this spirituall circumcision Verse 12. 1 VVHat Circumcision was to the old people that Baptisme is to us 2 From our union with CHRIST dead and buried we come to have the body of sinne crucified 3 GOD doth unite us with CHRIST even by our Baptisme 4 To consider of our resurrection which we have through CHRIST is a forcible motive to make us cleave to Him 5 Faith on Christ maketh us rise to new life 6 The omnipotent action of God which raised Christ from the dead is it that begetteth faith in us Verse 13. 1 OVr quickning in CHRIST is such a benefit which we must not quickly have done with and lightly passe over 2 Ministers must amplifie to their people the benefits bestowed on them 3 Sinne both originall and actuall is the death of the soule 4 The life of a naturall man is even a death in trespasse 5 Our course in actuall sin doth sinke us deeper and deeper in death 6 We are farre from being prepared to receive the grace shewed us by God when we are quickened to beleeve 7 The way to bring men to acknowledgement of GOD's grace with thankfulnesse is to make them see what they were when God first shewed it 8 All beleevers have a new life in and through Christ 9 In order of nature first we have pardon of sinne before we have the life of grace begun in us 10 God the Father Son and Spirit doe properly forgive sinne 11 God's pardon is of meere grace to us 12 We must remember what God hath done for us while we shew to others the things bestowed on them 13 The grace of God in forgiving our sinnes is exceeding large Verse 14. 1 NOt onely our sin which is our debt is answered but whatsoever may shew any thing against us is done away in Christ 2 By Christ the ceremoniall Law is taken away 3 The Iewish ceremonies as they were purely legall were as bills testifying the debt of the people before God 4 Christ by suffering on the crosse hath abolished these things Verse 15. 1 GOd doth set us free from the power of Satan before we are made alive in Christ 2 God in Christ hath crucified and disarmed Satan 3 Christ in His death made a scorne of all the power of darknesse and exposed them to open shame Verse 16. 1 VVE must not make account of mens sinister judgements as any way giving place unto them 2 To put no difference in meats for conscience sake or religious respect is no sinne 3 Such as doate upon Mosaicall rites are ready to condemne such as are not done right in them Verse 17. 1 THe legall ceremonies were shadowes of that is done in Christ and His Church Verse 18. 1 FAlse teachers are led with a spirit of arrogancie which maketh them usurpe judgement over others 2 The naturall man doth judge and condemne what doth not agree with him 3 Our softnesse and pusillanimity doth make us subject too much to take to heart mens sinister judgements 4 Wicked deceivers will seeme to stand for vertue and challenge those that are truly godly as wanting it 5 Adoration of Angels and Saints masketh under the vizor of holinesse 6 All religious worship of Saints or Angels is unchristian 7 The property of a seducer is to speake that he knoweth not 8. The cause of vouching and diving into hidden things is Pride Verse 19. 1 LOoking to the creatures for helpe and grace doth make us fall from Christ 2 We have not many but one Head 3 In Christ mysticall there is nothing but the Head giving growth and the body receiving growth 4 For the whole multitude of beleevers there is sufficiency in Christ 5 Before we can take spirituall growth in Christ we must be knit to Him 6 Every true beleever groweth up in Christ not stands at a stay 7 It is God who maketh us as begin so grow in grace Verse 20. 1 CHRIST by His death hath freed us from the Ceremonies of the Law 2 True Christians must not live in that Christ dyed to take away 3 Gods children live out of the world while in it Verse 21.22 1 MEn are exact in outward observancies who know not the power of godlinesse 2 Hard to forgoe old rites to which we are accustomed 3 Bodily observancies profit nothing 4 We are not to give credence to any thing not taught in God's Word Verse 23. 1 VIce and error may have a shew of truth and vertue 2 Will-worship hath a plausible shew of wisdom 3 Lowlinesse of minde argueth wisdome 4 False teachers will make a shew of humility 5 To keepe the body in subjection argueth wisdome 6 False teachers make shew of mortification 7 Exercises much regarded with men are of no esteeme with God 8 Bodily externall things are not of worth with God The end of the Doctrines A COMMENTARY VPON THE SECOND Chapter of Saint PAUL to the Colossians COLOS. Chap. 2. VER 1. VERSE 1. For I would yee knew what great fighting I have for your sakes and for them of Laodicea and for as many as have not seene my Person in the flesh WE have had from the three and twentieth Verse of the former Chapter from the end of it a digression the summe whereof consisteth in declaring Paul's calling Secondly his executing this calling Vers 28 29.
that God revealeth to us 3 We must hang upon CHRIST the Author and finisher of our faith and pray Him to heale this trembling palley of our soules 4 We must be good husbands with the knowledge we have obeying it carefully Ioh. 7. If ye obey ye shall know my doctrine whether it be of God 5 We must attend upon the publike ministery of the Word which God hath appointed for the edification of the Church Ephes 4. VERSE 3. In whom are hid all the treasures of wisdome and knowledge NOw followeth a description of CHRIST named in the end of the former verse taken from the infinite wisdome and knowledge in Him In whom may be referred to the mystery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is fitlyer conceived of CHRIST b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the intent of the Apostle in this Epistle being to stablish the Colossians in the faith of Christ from whom Angels Ceremonies and the depth of Philosophicall wisdome did thorow Satans working assay to withdraw the beleevers therefore the Apostle doth upon all occasions amplifie the dignitie and all-sufficient riches of CHRIST IESUS Againe having before wished them all riches of understanding he doth fitly describe CHRIST from His Omniscience that he might thus point them at the fountaine whence they were to draw that which hee mentioned even all riches of understanding which they wanted Thirdly as in the third Chapter our life is said to be hidden in CHRIST So here all wisdome and understanding are said to be hid in Him Beside the reason following may be respective to these words I say thus For in spirit I see you that none may draw you from your solid faith in CHRIST 1 Then we learne hence Doct. That upon fit occasions we must publish the glorious properties of IESUS CHRIST the Apostle doth rarely mention Him but he reciteth something or other which tendeth to glorifie Him the LORD commanding us no way to dishonour His name but by all meanes to seeke the glory of it doth tye us to this duty especially then we are to doe it when the subtilty of the enemie doth labour to obscure the account of CHRIST and seduce us from Him And if wee are bound to challenge the credit of our neighbour by lending him the best testimony wee may and not suffering his innocencie to be wronged how much more must we doe this when the honour of our God in some sort hangeth on it Which must rebuke the barrennesse of Christians this way Vse when doe wee upon naming of our SAVIOUR CHRIST breake forth to extoll Him and publish His glory Followers of great States how will they commend the deepe reach the great experience the universall knowledge of all State affaires which are in those they retaine unto CHRIST may long be out of account before we like the true Church preach forth his due praises and commendations 2 That Paul to stablish them in holding on Christ doth no other thing but tell them the excellencies of Christ here and every where Observe hence Doct. What maketh us listen to deceivers our ignorance of Christ Did we know the excellencie of His Person the riches of His Nature the offices and all sufficiencie of Him our hearts would be armed against all seducements then wee would reject them and say Wee knew whom we have trusted but dimly seeing these things 2 Tim. 1.12 it is otherwise with us A foole that knoweth not how good he and his money are soone parted So we like little children not knowing so fully what a rich Pearle this our LORD IESUS CHRIST is listen too much to such beguiling suggestions as the Divell by his instruments whispereth in our eares Wherefore Vse as you would be armed against all enticements and engines of this nature labour to get the knowledge of CHRIST's Person and offices of the riches of all glorious good things which are in Him that so nothing may make you start aside from your faith received Marke againe Doct. Who is the store-house of all wisdome and knowledge namely Christ our Lord. We know the treasury is it from whence we fetch for all occasions Our treasuries are stores sufficient to furnish our particular necessities So God hath made Christ a treasury and store-house as of all other spirituall gifts so of wisdome and knowledge that from His fulnesse every member might be served The Spirit of wisdome and knowledge rested upon Him above measure As the light is fully in the Sunne that Moone and Starres might thence borrow So the fulnesse of this and every supernaturall gift is in Him that thence it might be derived There is as in Christ a double Nature so a double treasure of wisedome and knowledge The first is uncreate that omniscient wisdome of God which knoweth perfectly and fully comprehendeth all the divine Nature and not only all which have beene are and shall be hereafter but all things which are possible to be done if God were so pleased Secondly there is as the nature of man so proportionably a created wisdome and knowledge whereby Christ knoweth God more fully than all the creatures though not so fully as God may be knowne and is knowne of Himselfe For a finite nature is not capable of an infinite so as to comprehend it for nothing can receive above that which it hath capacitie to receive Againe Hee knoweth in God as in a glasse all things which have beene are and shall be so farre as agreeth with His happie estate and the execution of His Offices which are committed to Him Thirdly Hee knoweth within Himselfe and by experience above all that can be uttered for Hee is filled with these gifts not onely for Himselfe but that He might send from Him into all His members Christ therefore as man though He know not God so fully as God is knowne of Himselfe and know not all things which are possible to be done because this cannot be knowne but by a full comprehension of GOD's omnipotencie which being infinite no finite nature can fully comprehend yet His knowledge is above all knowledge of Angels and men and is unmeasurable after some sort though not simply infinite that from it all of us might be supplyed This then thus opened First confuteth the Lutherans Vse 1 who will have the humane nature simply omniscient as the divine Nature is and the divine knowledge to become the humane Nature that it might know by it as wee know by created gifts of knowledge which they goe about to prove thus In Christ are all treasures of wisdome and knowledge Object all treasures therefore He is omniscient He doth not say in Christ's humane Nature Answ but in Christ Now in Christ is the divine Nature as well as the humane CHRIST hath it Therefore His humane Nature hath it followeth not à toto ad partem In a man is reason Therfore in His body Besides all treasure may be said simply or respectively compared with that other Creatures
rather than confirme it 2 Marke when he saith Walke on in Christ confirmed in faith growing to be setled in â—ull perswasion of the doctrine and grace brought unto you Observe hence Doctr. That resolved perswasion in the doctrine we professe and grace wee beleeve groweth out of a constant course in faith and obedience To be fully perswaded is not attained the first day Lord I beleeve helpe my unbeleefe Faith is mixed with doubting at the first but in progresse of time we come to out-grace this wavering of which all beleeving hearts complaine at times justly This was Abrahams prerogative he was fully perswaded of that GOD had promised him without once making question of it There is no man learneth any Art who at first can see how every thing is true which others skilfull therein tell him but oportet discentem credere beleeving that which his master saith and going on with it he commeth in the end most fully to discerne and be perswaded of all things So it is in this Art of arts and so much the more by how much it is the more divine and surpassing all naturall capacity than others When a man recovereth some long sicknesse and beginneth to walke he walketh with great feeblenesse and faintnesse but going on in exercise and diet nature overcomming the remainders of sicke matter which were left he goeth strongly and feeleth not his former imbecillity So when God healeth an unbeleeving heart there are at first such reliques of unbeleefe as make him full of doubting but going on in CHRIST the Author and Finisher of his faith GOD doth so assist his faith that it subdueth this contrary forme so that the man walketh confirmed in those things which he beleeved sometime very waveringly The use of this is Vse first to encourage those weake ones which are at a stand know not what to think of any thing almost yet mourne under this as a burthen and hold their LORD CHRIST be not dismayed goe on thy judgement shall be strengthened yea while thou walkest thus thou art in growing to it though thou canst not discerne it Who that saw a linke beaten against a wall would not thinke it would be put out yea this tendeth to make it burne more clearely So thy faith thus knocked with these doubtings shall when it getteth up be so much more confident Here we are given to understand Vse 2 whence it is that men are neither flesh nor fish prophanely not mourningly will say in faith he were a wise man that knew what hee might beleeve they know not for their parts one saith one thing another the contrary What is the cause of this O thou hast not yet walked obediently after the rule of CHRIST therefore GOD giveth thee up to darknesse As yee have beene taught viz. As you have beene taught by Epaphras Note hence a point of wisdome in Saint Paul and mutuall honour confirming and countenancing Epaphras a faithfull labourer Which is our Patterne for imitation the honour we owe our brethren requireth it the love we beare the truth doth require wee testifie for it yea the care of others salvation doth move us every way to make God's wholesome truth gratefull to them For men of note having heard some of lesse reputation preaching after them it is not amisse to have recourse to their matter and sayings and mention them with honour Againe it seemeth insinuated hence that the Divell did a little move them to unbeleefe even from this circumstance though they doubted not of the Gospell yet whether as he taught it or no it was true that might be questioned which if it be wee may see that continuing in faith and obedience will make us out-grow such carnall exceptions at which sometimes we stumbled If the Divell cannot bring us to say the meat is naught yet he will make us to thinke it is not aright handled the Cooke is not as he should Thus many thinke though they cannot gain-say the matter why the man is no great schollar no Doctor in schooles he preacheth plainly not a testimony of Fathers nor sentence of any Author Well if thou hast an honest heart goe on in CHRIST and these things shall vanish This by the way 3 Marke he saith abounding in it whence we learne What constant walking in CHRIST will bring us to Doct. and what we must endevour to not only to be well confirmed but to abound in perswasion Let every man abound in this sense If we doe any thing of things indifferent or beleeve any thing it is good to abound in the perswasion of it A man cannot trust God too much a man cannot goe too farre in this which doth glorifie God and put to His seale that He is true and good in all He speaketh to us We must therefore endeavour it Beside as waters a while dammed downe that they could not have course when once they breake thorow they over-flow all farre and wide even so doth Faith borne downe a while with doubting so much the more abundantly breake out and drowne all scruples in us Or as fire long smoothered and smoaking at length breaketh out with flames that touch the skie and like another Sunne enlighten the ayre So doth true faith when it swimmeth from under these waves of doubting which sometime over-whelme it The same uses which before may serve for this point Especially this confuteth Papists Oh say they Vse take heed of too much confidence lest you presume but God speaketh of true faith as if this were the onely measure to keepe no measure Indeed carnall presumptions as faith on our owne worthinesse workes c. wee cannot too much abandon but beleefe grounded on God's truth is not this while they hang it upon the Churches yea and nay But Saint Paul speaketh of the Gospell and this faith he calleth for which did root them in Christ But who can be sure of repentance and faith Object many have beene deceived judging wrong He that hath them may know them Answ and shall in time when infancie is over and temptation doth not intoxicate For those that have bin deceived though one in a dreame thinketh he eateth and doth not this hindereth not but a waking man who truely eateth may know the same infallibly Lastly marke What walking in CHRIST hath at length going with it hearty thanksgiving while we know not through weaknesse the things bestowed there is little thankfulnesse that can come from us but as we grow up to see what is given us thankfulnesse getteth up also You see in babes though their parents doe hang never such rich jewels and bracelets upon them alas they cannot thanke them for they know not how they are adorned but let them come to some knowledge and give them a thing then they will a little thanke you but let them grow to ripenesse of understanding and give them some great pretious things they will be much affected Two things breed thankfulnesse the one knowing that the benefit is of
cannot but see the other As that CHRIST is both GOD and perfect man in one Person is a point fundamentall That Christ hath two wills distinct is of cleere consequence for who so is GOD hath a most free and almighty will as GOD and who is perfect man hath a humane will like man For as not every wound killeth a man but if the heart or braine be pierced life perisheth So it is here if the soule in things fundamentall be truely touched it is divorced from Christ It is answered then to the first that stubble may stand while it is admitted ignorantly with a prepared minde to disclaime it if it be found such not directly crossing the foundation Now it is not fully received in a minde thus qualified It is seene in experience that a man going where the plague is not witting of any such thing taketh no hurt often So in this matter To the second it is manifest that as those who have that precious faith of the Elect which faileth not cannot be prevailed against So GOD doth never leave them to yeeld unto any herefies directly fundamentall or wittingly and willingly against eviction to persist in them This is to be marked against such as thinke it no such danger to reconcile in many points with Papists Vse A little leven is perillous if any should offer a farre off to filtch away our earthly substance we would betime stand on our keeping let us be more shie of the pearle of the Gospell Againe wee see hence what to thinke of the Papists Church the state of it is dangerous so that though God hath a remnant knowne to Himselfe yet the generall estate of that Church cannot but be comfortlesse because since Luthers time and the Councell of Trent the pillars of that Church representing the whole have against most cleere light withstood the truth and have joyned such pertinacie to errour that they anathematize whatsoever shall be brought against them 2 Marke Doct. What hath beene an engine of Satan against the faith even the wisdome renowned of the great of the world Philosophy This kept many from entering the faith When Saint Paul disputed of the Resurrection the Athenians mocked him This made many brought to the faith stagger when they could not answer the plausible sophismes they were dazled with the curious subtilty that did shine forth in it this drew many from the faith and be got heresies for heresie is an errour held with pertinacie by them who sometime have beene beleevers Hierom saith Philosophi sunt primogeniti Aegypti and other of the Ancient doe brand it bitterly No wonder for then it was generally received as the wisdome of the world every quarter of the earth as it were having their Philosophers whom as Sect-masters they followed then there were Peripatecians Platonists who as it is likely troubled these Colossians Stoicks Epicures What bred heresie in the article of the Resurrection but this What in the point of the Trinity three Persons and one Essence What in the Person of Christ why not two Natures in one Person the one being an Essence without being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or that thing subsisting by it selfe because the like is not in all Nature What made Arrius sow his conceit prefidence in his Logicke for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as story reporteth Finally what maketh the Papist he will not beleeve that a man is formally righteous before God by righteousnesse in Christ's Person onely imputed Even this because in all Nature every thing is that it is formally by something inherent in it selfe No man wise with anothers wisdome c. this is the fruit that Scotus exclaimeth on Doctores theologiae Philosophiam cum theologiae maximo cum fructu miscuerunt If Saint Paul would shew what this fruit is he would doubtlesse answer much error which Trithemeus well-witnesseth Sacra Theologia Saecular is Philosophiae mutili curiositate faedatur This is sufficient to shew that this humane wisedome if unsanctified hath alwayes beene a Moabitish minion whose aspect is so amiable to a carnall mind that he hath woone unto himselfe by it not a few and no wonder for the wisedome of the flesh is enmity to GOD and the reason of it so farre as corrupt must be captivated to Christ But some may say Object may we not have Philosophie in regard or is all knowledge dangerous and of no use Philosophie is double that which is truly Answ or that which is falsly so called that which is true Philosophy is that which man agreeably with his darkenesse but reliques of sight conceaveth and that often not without some more then common illumination of God Philosophy falsely so called is what men not as men but singular persons erring have broached as truths Now this last is at all hands utterly to be abandoned For the first this also in men unregenerate not of it selfe but through their corruption is an enemy to grace Secondly this is of it selfe good and through grace sanctified to good uses First it helpeth grace better to apprehend and more fitly to teach others the things it knoweth Secondly it doth helpe and exceedingly further every believing man that with it he groweth more confident for though I believe not for reason yet seeing the consent of reason my beliefe is furthered as we that love God for Himselfe yet enjoying His benefits doe more ardently affect Him this use Christ gives us to understand Spirits have not flesh and bones as I have Doct. and we abhorre the transubstantiation of the Papists more confidently doth pre-ground that by good reason it is eviced 〈◊〉 〈◊〉 nothing but evinceth and better silenceth Heretiques religion whereby their owne sword killeth them Thus Saint Paul evinceth the Corinthians out of nature who through naturall reason impugned the resurrection of the dead To know the creature is of it selfe good a ladder to heaven a spectacle wherewith heavenly things may be better discerned yet our corruption abuseth this priding it selfe therein as if there were no higher fixing it selfe on this beauty it discerneth neglecting to goe to the top while it lodgeth it selfe with delight and admiration in the workemanship of the stayres by which it should ascend Sometime by knowing the excellency of the creature it doth grow to thinke that there is no higher happinesse then to posses it and the delight of it As a beautifull complexion is the good creature of God yet oft misleads a corrupt eye So this mentall Helene if I may so call truesecular knowledge doth too much enamor our carnall understanding The use of this is first though we must not reject the seeking Vse nor all applying of this knowledge which out of prophane philosophie is learned to reproove such as do too highly extoll it yea account of Aristotle as if he were a fore-runner of Christ and a pillar of the Gospell and of Philosophicall sciences as if a man could not be a good Theologue that were not skillfull
should be three severall Wills in the Trinity Againe there is no conversion of these Natures for that which dwelleth with another is not converted into it And all Nestorius his dreame of two distinct divided Persons said to be one through singular assistance love dignity consent for the Text saith Bodily and Saint Iohn saith They so dwell together that God is made flesh which cannot be said by vertue of any Vnion which is not substantiall We see what reason we have to hold to CHRIST Vse 2 if we had Moses or Daniel or Saint Paul upon the earth with whom the LORD pleased to dwell so abundantly by the effects of grace and gifts of prophecie Oh how would wee sticke to them how would we rest in their words or oracles but behold him who is the substantiall flesh of our GOD. This sheweth us whither wee must come Vse 3 if wee will finde God to no other but this Temple All old worshippers under the Law they went to the Temple when they would come to God and before the Temple was built to the Arke and Tabernacle but these were but types here is the true Temple looke to CHRIST-man to that body of which he said Destroy this Temple and I will build it againe in three dayes Looke hither and God shall over-shadow thee for the God head dwelleth with Him personally Consider the wonderfull love of God Vse 4 that vouchsafeth thus to dwell in our Nature If some mighty Prince should come and dwell in some poore cottage for his subjects good what a rare part of his singular love would it be counted How much more is this And thus answering briefly an objection of the Lutherans we will come to the next Verse The Nature in which God dwelleth is every where Object where God is but God dwelleth in the humane Nature viz. Christ-Man then in the humane Nature Let this answer the first part of the reason Answ I answer it with limitation That in which God dwelleth as a thing contained in a place containing that must needs be where ever God is not that in which God dwelleth in other manner as here he doth or that in which God dwelleth per aequipatentiam I illustrate the vanity of their argument with this That in which the light dwelleth that is every where where the light is But the light dwelleth in the body of the Sunne Therefore the body of the Sunne is every where where the light is VERSE 10. And yee are compleat in Him which is the Head of all Principality and Power NOw he commeth to the Reasons taken from the all-sufficient benefits wee receive in Him which first are laid downe in this tenth verse indefinitely after by particular enumeration The reason from this verse standeth thus You must not looke to others leaving Him in whom you have the fulnesse of all grace behoovefull given you But in Christ who is the Head of all Principality and Power you are compleat Ergo c. The Verse then containeth 1 Our most full blessednesse in CHRIST 2 A repetition of His dignity from whom we are replenished Now in the Verse we must first marke the coherence In whom having all the fulnesse of the divine Nature in Him you are compleat or full Observe hence Doct. Whence it is that CHRIST Man doth send out all the streames of grace and good things to all His members even hence that this fountaine dwelleth in Him Did not the divine Nature which is the fountaine of all life naturall and supernaturall Psal 36.9 For with Him is the Well of life Did not this dwell with this man or humane Nature we could not be enlightned and quickned by it So that when we reade Ioh. 6. he that eateth my flesh hath life in him we must know that these things are spoken truely of the man-hood not that this Nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things Even as we see the body of the Sunne doth enlighten all but as an instrument of the first created light which GOD hath united to it This must be held that neither the omnipotent power of ereating spirituall graces nor yet the omnipotent action which doth produce them is in the humane Nature or proceedeth from the humane Nature but in God onely and from God in and with this humane Nature working to the same effects according to the propertie of it As a Scrivenour writing with a pen the effect viz. writing may be ascribed to the pen for we say this pen did write this but the faculty of writing and the proper action which produceth it is in the scribe and goeth not from the scribe into the pen So here after some sort for the pen hath no reason and will to worke with the scribe in that to which it is used but he is an instrument having this humane understanding and will whereby hee worketh The pen is an externall instrument without the person of Him that useth it but CHRIST's humane Nature is an internall instrument united within the Person of God the Sonne as a part of His Person as the body of a man is to his soule yea more nearely for death severeth this but not the other yet in this they are like that one is the effect viz. the thing written is properly and efficiently from the Scribe from the pen instrumentally with efficiencie of inferiour degree So these divine workes which CHRIST the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other Nature though it doth worke them in this humane Nature with it yea and by it as a most neerely conjoyned instrument which within the person of God the Sonne hath His proper actions concurring in an inferiour degree of efficiencie to that which the divine Nature principally and properly worketh GOD worketh graces CHRIST-Man worketh the same Saint Paul by laying on of hands giveth grace as to Timothy the divine Nature that createth them and infuseth them into this or that man through CHRIST Man being as a common conceptacle and conduit-pipe of them the humane Nature worketh them not by powerfull creating them but by taking away fin and the cause that so way might bee made for this promised Spirit Galath 3.14 2 By interceding Mediator-like for them 3 By willing the going of such graces from Him as who is with God the Sonne but one Worker though a distinct principle of working that is though distinct in Nature yet the same in Person Hee therefore worketh them as His owne workes from His owne power for God's power is by Vnity of Person made His the divine power not being without Him as the power of another Person than He is but being personally with Him Those things which His humane Nature worketh or which are wrought after His humane Nature they are the workes
not of an humane but a divine Person for though the Nature according to which they are wrought be humane yet the Person working is the Person of the Sonne of God Saint Paul giveth graces by laying on of hands with Prayer But 1 Not as if this were any way His worke but as intreating it from God in CHRIST whose it is 2 Not from power any way within His person but without Him even the power of another 3 Not conjoyned with God as the body with the soule but as an instrument with God as when I use another thing or person in doing this or that without my selfe bence it is that CHRIST-Man doth give graces authoritativè and effectivè yea according to humane action doth effect them in the highest degree that an instrumentall operation cān effect any thing Whereas Saint Paul giveth them Ministerialitèr signifiing what God doth in Christ rather than what Himselfe doth He that planteth and watereth is nothing all the efficacie of his action is to get CHRIST GOD-Man give the graces he intreateth The use is Vse that we should hence be exhorted not to rest in man The flesh profiteth nothing the spirit quickeneth that is my humane nature could not give all these precious benefits unto you unlesse the quickning Spirit did dwell in it in Him in whom all fulnesse dwelleth you are compleat 2 From the words observe That being in CHRIST Doct. we receive all kinde of graces and benefits that we lacke nothing Eph. 4.11 He is said to have ascended above all these aspectable heavens that He might fill all viz. with the gifts of grace as the context following cleareth Eph. 1.3 We are blessed in Christ with all kinde of spirituall blessings and they are said to be full of love and filled with all knowledge Rom. 15.14 These gifts may all be reduced to these two Ioh. 1.17 By Christ commeth grace and truth GODs favour pardoning our sinnes and restoring the life of God and true holinesse for so truth with Saint Iohn often signifieth There is a double fulnesse the one of gifts infused into us or to be given us the other of condition when the state is so full that there is no lacke Now for the first the Saints receive not that plenitude of inherent graces in this life though respectively in regard of such as have small degrees others may and are said to be full as the Romans and others 2. In regard of condition when we have all things so bestowed that nothing is wanting now this in Christ all the Saints have They have not that fulnesse in themselves but in Him their Head who is made of God every thing unto them wisdome righteousnesse sanctification and redemption and this Text is most fitly construed this way they need no other Teacher no other Law-giver no other Mediatour The use of it is against the Papists Vse 1 they are not compleat in Christ other mediators workes their owne righteousnesse satisfactions indulgences imputing the sufferings of men to them they have left the LORD IESUS and are run a whoring with their owne inventions This must make us rest only in Christ Vse 2 like Paul caring to know nothing but Him counting all things dung and drosse in comparison of Him Fill your selves with Christ and there will not be roome for ought else Were a vessell full of any liquor it would receive no more if a womans heart be full of her husband she hath no roome for other lovers So shall it be with you if you see by faith that your estate is full in Christ lacking nothing what will you care to looke further Lastly Vse 3 on this ground invite men to Christ how is the case altered if a poore woman should marry the Prince So if we blinde naked beggarly things marry this Prince of glory our poverty shall be exchanged with riches Who is the Head of all Principality and Power That is of all supreame and inferiour powers which are seene in the creatures visible or invisible Doct. Obs What is the dignity of Him who is every thing to us Hee is the chiefe above all the creatures this is it we beleeve of Christ as man ascending into heaven fitteth at the right hand of GOD He is placed at GODs right hand in heavenly places Eph. 1.21 above all principalities and powers and might and domination and every name that is named not in this world onely but also in that that is to come 1 Pet. 3.22 Which IESUS is at the right hand of GOD gone into heaven to whom the Angels and powers and might are subject To whom of the Angels said He Hebr. 1. Sit at my right hand till I make thy enemies thy foot-stoole Which the Apostle 1 Cor. 15. construeth thus He must reigne till His enemies be put under His feet There are three Preeminencies subordinate 1 GOD above all 2 The Mediator under God but Head over all the Creatures 3 Creatures over other creatures but under Christ and God Looke as if a mighty King doe marry any woman he maketh her Queene next in dignity to himselfe above all subjects So our great GOD IESUS CHRIST coupling our Nature with Himselfe hath in so doing extolled it above all creatures which are but the workmanship of His hands a part of whose Person this Nature is The Vse is the more to binde us to Christ Vse to have so great benefit as to lacke nothing is a great matter yet if we receive or hold good things from meane persons we weigh them the lesse and doe the easilyer part with them but when wee have great things and that from great personages in highest authority we joy as much that we hold under such as in the things which are our tenure Oh worldly wisdome will hold in Capite they will forfeit any thing rather than their Princes favour the LORD make us all as carefull to hold in this head Still remember from these descriptions Vse 2 thus interserted what causeth our looking further than CHRIST we know not His excellencie that rest not in Him And secondly what is the next way to bring us from turning to any lying deceit not according to CHRIST even this to insist much in inculcating the dignity of Christ and all-sufficiencie of Him thus Iohn the Iewes Oh their Moses had seene GOD CHRIST was not so ancient as himselfe they would leave him to follow Christ Oh saith Iohn He that commeth after me is before me none ever saw GOD but CHRIST all have received from His fulnesse that they had He is the Fountaine of grace and truth VERSE 11. In whom also yee are circumcised with Circumcision made without hands by putting off the sinfull body of the flesh through the Circumcision of CHRIST NOw he commeth to set downe more definitely what blessings Christ had brought them they may be recalled to two heads 1 The removall of their evill 2 The conferring of good The first is in the