AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
should greatly reproue such Ministers as labour not either for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for their peoples soules so they reward euill to their owne soules Note the Apostles affection in obseruing GODS prouidence in the successe of his labours According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation hee made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question hee knew how vnable the meanes was to worke without Gods blessing Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is It is God that workes in the ministery of the Word that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men bee aduised least by resisting the Ministery they bee found fighters against God and it may bee a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and bee thankefull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are contained in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1. 2. 3. Secondly by prolepsis remouing sundry obiections v. 4. 5. 6. 7. There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the ackowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though he were absent in the flesh yet he was present in spirit Ob. 3. But it is charitie to entertaine surmises of vs Sol. He saith he did reioyce in there order and stedfastnes present But he wrote this to warne them to take heed Quest Tell vs at once what you would haue vs doe Answ v. 6. 7. two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz as yee haue receiued the Lord Iesus Christ Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First hee setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from verse 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three thinges from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the God-head bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these thinges v. 10. Here note the persons yee the time are the benifit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with handes and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue
mention of Christ and the Gospell hee abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdome of God Againe if there bee any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospell though it cost vs neuer so much pains or care or cost and though we be neuer so much opposed by the flesh and the world Further wee neede not doubt but that all things needfull to saluation and happinesse are contained in the word heere are treasures of wisdome and knowledge wee neede no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse this place Answer to the vbiquitaries to prooue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words bee vnderstood of the Gospell then their conceit wholly fals to the ground 2. If they bee vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the Elect. 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ 5. If in the soule what wisdome not increate and infinite but created wisdome Thus in generall In whom Wisdome and knowledge are in Christ in Angels in Men but indifferently The difference of knowledge in Christ and Angels and men in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet wee haue an head in whom wee haue all fulnesse and it should bee our course to make vse of this doctrine by stirring vp our selues daily to lay holde vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are sayd to be hidden 1. In respect of our apprehensions because we can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glorie of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humility euen more to seeke to bee good then to seeme to be so Christ was contented his treasures should bee hidden and shall wee fret ourselues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glorie shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happy that haue Christ for in him they find all true treasure riches he cānot be poore that hath Christ nor can he be rich that wāts Christ Quest But what is the cause that so many Christians want treasures and yet professe Christ Answ Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightly working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practise and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgement sure it is that Christ would be rich vnto vs in the gift of holy discretion aswell as in the gift of holy vnderstanding if wee would seeke it of him for hee is made vnto vs of God wisdome a 1 Cor. 1.30 neither can true wisdome bee found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdome I meane as none of the wisest men in the world could euer attaine for though it bee true that there may bee and are many deficiencies in such as otherwise truely feare God yet if the best wisdome be enquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words WHereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23. verse of the former chapter it will appeare manifestly that one reason why many are deceiued is there vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and the hope brought by the Gospell they could not haue been so deceiued
the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie Why our Sauiour vvas the second person in the Trinitie and no other therefore we should wholly rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any wayes furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ wee should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it a Joh. 1.1 Col. 1.15 Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption b Ioh. 1.12 Who fitter to restore the image of the Father lost in vs then hee that was the eternall image of the Father c Col. 1.15 Heb. 1.3 Who was fitter to breake open the fountaine of Gods loue then hee that was the sonne of his loue d Col. 1.13 The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour betweene God and man Is our Sauiour God then then he is eternall e Reuel 1.7 omnipresent f Matt. 28.21 omniscient g Reuel 2.23 and omnipotent h Phil. 3.21 The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousnesse i Jerem. 23.6 Matth. 1.21 and iustification from all our sinnes as also against the greatnesse of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs. Our Sauiour is the mightie God k Esay 9.6.7 and therefore can and will easily subdue all our enemies vnder our feet besides hereby we are assured of the supply of all our wants seeing he that hath all the fulnesse of God in him hath vndertaken to fill all things in the Church l Ephes 1. vlt. And as this may comfort so it should instruct why should we not come willingly at the time of assemblie m Psal 110.3 seeing we serue the God of heauen and haue all our seruice done in the name of the Sonne of God and presented by his mediation to the Father And further shall wee not account vnbeleefe to be a monstrous sinne considering how little cause wee haue to feare or doubt But especially shall we not learne humilitie of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death n Psal 2. Matt. 11.29 Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it Wee may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally How the diuine nature can be in the humane Quest How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ 1. It is no more then to affirme that the humane nature is vnited to the diuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the body and the light is in the Sunne and yet not included there yet truly and whole there Quest But since this text plainly affirmes that Christ had a body and so by Synecdoche a true humane nature it may be here enquired whether his humane nature was like ours and the rather since the Godhead did dwell in him bodily How Christ was like vs how vnlike Answ That this may be cleerely resolued wee must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a celestiall body and he was endued with a reasonable soule 3. Hee had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinfull Now Christ was vnlike vs in body in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properly as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ 1. Of the soule and body 2. Of both those with the person of the word the latter is here meant There are 2. questions about vnion in Theologie Distinctions of vnions that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ he is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Mysticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things
this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or Angels to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power hee worketh humane things thus is hee powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the Law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth d Mat. 28. 4. a iudiciarie power viz. to be the Iudge of the whole world e Acts 17.30 Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator betweene God and man the true high Priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one work done the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fulnesse The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall properties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ is omnipotent euery where present c. 2. Be it in which body the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fulnes this fulnes notes the essence as well as the properties now I hope they will not say the essence is wholly communicated to the body of Christ 4. All fulnesse imports all attributes as well as some now all attributes are not communicated as for example the body of Christ was not eternall Lastly the same was cleared before the fulnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine Vses we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by praier and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flesh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence wee know how infinitely compleat he is in himselfe Thus of the 9. verse VERS 10 And yee are compleate in him who is the head of all principalitie and power THE third reason of the dehortation is taken from our perfection in Christ we need not go to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ 5. the limitation in him In generall we may obserue that Christ doth deriue of his fulnes to his members of his fulnesse haue we all receiued grace for grace a Ioh. 1.16 out of his fulnesse he filleth all in all b Ephes 1.23 he ascended farre aboue all heauens that he might fill all things c Ephes 4.10 Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fulnesse I answer hee maketh them compleat or filleth them out of his fulnes with knowledge d Math. 11.25 Rom. 15.14 grace and truth e Ioh. 1.16 peace power f Act. 6.8 ioy and righteousnesse g Rom. 14.17 strength against temptations and death h Hebr. 2. abundance of blessings in the Gospell i Rom. 15.29 and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnesse Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fulnesse of Christ Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be foode enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat hee shewes that it is not enough that mens hearts haue beene full of Christ but they must bee so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fulnes in the children of God Answ That this point may be more clearely vnderstood I consider of this compleatnesse more exactly both in what it is and what it ought to be for they may be said to be compleat in that they ought to labour after it The faithfull are compleat or impleat rather either comparatiuely or positiuely Christians are compleat both comparatiuely and positiuely comparatiuely in this sense because they are in the absolutest estate that any kinde of people are in and farre more happy then all the world beside for the earth is cursed to all other men the felicitie they would desire cannot be had or if it were yet the wrath of God for their sinnes lyeth like fire in the mids of all and who knowes when it will burne how can there be any compleatnes in their estate seeing the vnregenerat heart cannot be filled and the things they can get serue but for the flesh and bodily life thus they are comparatiuely compleat Now
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
The Image of God because he truly resembles God Imago and ad Jmaginem and after the Image of God because hee resembles him but vnperfectly But Christ is the perfect Image of God and not after his Image Some expresse the difference thus Christ is the Image of the inuisible God but Man is the Image of the visible God that is of Christ Christ is the Image of God three wayes 1. in Operation because it is he that worketh Gods Image in vs 2. in Apparition because hee appeared for God to the Fathers in the old Law 3. in Person and that in both natures both as God and Man for the most perfect Image of God is Christ God the perfect image of God is Christ Man the vnperfect Image of God is Man That Christ is the Image of God as he is God is apparant by that place Phil. 2.6 and Heb. 1.4 And here two things are admirable first that this Image is an infinite Image like the thing resembled secondly that the Image is the same in Number not in Specie onely with the thing resembled Christ as man is the Image of God 1 Tim. 3.16 And that three waies First as the God-head dwels in Christ bodily in respect of the vnutterable presence of the diuine Nature Secondly as by his Miracles and great works he manifested the Diuine Nature and shewed God in the world Thirldly as his Humane Nature is qualified with Knowledge Righteousnesse Purity and other gifts for if man be Gods Image in respect of this Christ is so much more To conclude Christ as he is God is not onely the Image of the inuisible God but the inuisible Image of God but as man he is the visible Image of the inuisible God The Considerations of this Doctrine Vse that Christ is the Image of the inuisible God may serue for sixe Vses First to teach vs the admiration of that God whose Image is of so admirable praises Secondly to shew the fearefulnesse of their estate that turne the glory of the incorruptible GOD into the Image of corruptible Creatures Rom 1.23 And this is the sinne not onely of the Gentiles but of the Papists also Thirdly it should wonderfully quicken vs to all the duties of humblenesse of minde and meekenesse and make vs readie in all things to serue one another without wrangling or contention in loue seeing hee that was in forme of God equall with GOD Phil 2.1.2.3.6 put vpon him the forme and Image of a Seruant Fourthly wee may hence learne that if wee would know God wee must get into Christ for in him onely is the Father knowne hee that hath seene Christ hath seene the Father a Iohn 14.9 2 Cor 4.4 Labour then in the businesse of Mortification and Iustification and then that knowledge of God which is impossible to Nature will bee possible to Grace They haue the firmest apprehension of God not that haue the most Wit or Learning but that haue the most grace in Iesus Christ One may bee a great Scholler and yet a great Atheist The surest way is to know the Creator in the Redeemer Fiftly seeing it is Christs honour to bee Gods Image let it bee our honour to bee Christs Image which wee can neuer bee vnlesse wee put off the olde man and his workes b Col 39.10 And see to it that the light of the Gospell be not hid from vs by the God of this world for the Gospell is the Gospell of glory c 2 Cor 4.4 3.18 Gal 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.4 and 3.18.9 c. Gal. 4.19 Now wee may bee framed like to the Image of Christ in three things 1. In Knowledge d Col 3.10 2. in Sufferings e Rom 8.29 3. in holinesse and righteousnesse of heart and life f Ephes 4.21.24 Lastly shall the Diuell make men worshippe the Image of the beast g Reuel 13. and shall not we for euer honour this euerlasting Image of our God Inuisible God God is inuisible h Iohn 1.18 1 Tim 6.16 Iohn 9.11 c. 23.9.10 Vse God cannot bee seene because hee is a Spirit not a body and because of the exceeding thinnesse and puritie of his nature and because of the transplendency of his glory and lastly because of the infinitenesse of his Essence The Vse is first to teach vs to walke alwaie in feare and trembling seeing we serue such a God as sees vs when we see not him i Psa 65.5 c. secondly this should checke the secret and beastly discontentment of our hearts which are many times moued to vexation because our God is not visible whereas we should therefore the more admire him that is so absolutely perfect It were imperfection to be visible And yet notwithstanding though God be not visible to sense hee is visible to vnderstanding and though Nature cannot see him yet Grace can Now if any aske what hee might doe that hee might see God I answere that he that would see God first hee must looke for him in the Land of the liuing k seeke for him amongst true Christians hee must first know and loue his brother and then hee shall know and see God l 1 Iohn 4.12 Hee that would know the Father must bee acquainted with the Childe Secondly he must with feare and reuerence and constancie waite vpon the manifestation of God in his house in that light we shall see light Wee must eate at Gods Table and it must be our contentment to taste of the fatnesse of his house and to drinke out of the riuer of those pleasures if we would with cleare light see God m Psa 36.8.9 God is to be seene in Sion n Psalm 84.5.7.8 Gods goings are seene in the Sanctuary o Psal 68.24 Thirdly he must learne Gods Name for he that knowes his Name sees his Nature When God would shew his glory to Moses hee proclaimes his name to him p Exod. 33.19 34.6 c. Fourthly hee must be sure to get into Christ by Faith being borne of God by regeneration q Ioh 6.46 14.7 Lastly hee must bee pure in heartr hee must especially striue against the corruptions inward in his thoughts and affections Thus of the second vse t Math 6.7 Thirdly the consideration of this that Gods is inuisible should incourage vs to well doing euen in secret seeing wee serue such a God as can see in secret ſ Math. 6.4 Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue waies 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient
him For him In diuers respects first as it is hee onely All things are for Christ in diuers respects in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And be sides their changes and corruptions doe cry for the libertie of the sonnes of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ Thirdly as he is heyre of all thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee should vse all these things as helpes to lead vs to CHRIST Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appointment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time That Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they bee perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarilie secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiueth order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore knowledge and pre-ordination of Christ As Christ is Redeemer all things consist in him three wayes first And as he is Redeemer three waies because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Asses because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator a Ephes 1.5 2 Thess 1.11 Why is Israell planted b Psal 43.3 why are the great mysteries of God hidden from the wise and reuealed to Babes c Mat. 11.27 why hath the little Flocke a Kingdome d Luke 12.32 why hath God mercy on some and not on others e Exod 33.19 why hath Iob riches and why are they taken away f Iob. 1. why is Iudgement and righteousnesse in a forlorne world that deserued nothing g Ier 9.24 why is Iuda as Potters clay h Ier. 18.6 why is the world saued by preaching i 1 Cor. 1.21 why are some predestinate to be adopted k Ephes 1.5 why is the Mysterie of Gods will opened now and not before l Ephes 1.9 To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him Vses The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if we would get any grace or blessing from God to examine our selues whether wee be in his fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwaies know that things are alwaies iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience m Psal 39.9 and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance n Psal 40.13 not trusting vpon the meanes o Psa 4.4.3.6 Lastly it may be a comfort that nothing can befall my Christian but what pleaseth God Doct. 2. God is well pleased in p Esay 42.1 CHRIST Heâ— loues him infinitely hee can bee content hee haue any thing yea all things and therefore it should teach vs to flie to Christ for helpe and heare him q Mat. 17.5 2 Pet. 1.17 And wee should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell All fulnesse is in Christ in fiue respects Doct. There is a fulnesse and absolute compleatenesse in Christ 1. In respect of Members so the Church is the fulnesse of Christ r Ephes 1.23 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily Å¿ Col. 2.9 3. In respect of Power so all power and fulnesse of authority was giuen to him ouer all things in heauen and earth t Mat. 28. Fourthly in respect of merit for here is great fulnesse if we consider either who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is heere meant all fulnesse of gifts dwell in him The Vses Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. u 1 Tim. 3.16 Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot bee a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can bee no head of the whole Church Lastly let the rest of Christ bee glorious to our soules x Isay 11.10 Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of praise three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces y Esay 11 2. and in respect of the measure of them z Iohn 3.34 and therefore let the Christian reioyce in the Lord * 1 Cor. 1.30 and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may bee had Wisedome and Sanctification a 1 Cor. 1.30 Counsell and Strength b Esay 11.2 Ioy and Gladnesse c Esay 61.3 yea a Christian should bee couetous seeing heere is enough to bee had and therefore should labour to be full of Knowledge d Esay 11.9 and of the feare of God e Prou. 19.23 and of good fruits f Iames 3.17 Phil. 1.11 This also reprooues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to bee had out of Christ And besides the Emphasis imports great comfort to the true conuert for this fulnesse is in Christ God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse bee in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safety against the malice of
the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophesies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Christs body not like ours in two things Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and Mysticall body In two things Christs body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vicious accidents of the substance of it no sinne either could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance hee tooke our whole Nature hee was the seede of the Woman of Abraham of Dauid In 3. things it was like the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities thay call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from ours in three things Christs death differs from the death of all the Elect in three things First in that in death hee sustained not his owne person but dyes as our surety and so is a sacrifice for sinne Secondly hee was in death a whole burnt offering for as hee dyed in body so his soule was an offering for sinne in as much as hee sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of Christ the Vses follow Vses of Christs death First for Instruction The consideration of all this should teach vs 1. to value reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price payd for the purchase of them wee may discerne they are worth more then all the world 2. Is it not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must bee carefull to get into his mysticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humility Clemency and meeknesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when hee became but a surety for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needs flow from his death but if two things bee weighed 1. the honour done to our Nature in that in the humanity of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millions in our nature 2. The great certainty of Gods couenant 1 Tim. 3.16 Phil. 2.6.7 of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore Gal. 3.9 much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Acts 9.41 to assemble Acts 2.26 to make present so Acts 23.23 to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8 8. to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4.16 to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs Ephe. 5.27 Ephes 1.6 brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence hee presents vs by dedication to God Thus Christ shall present vs wholly both at the day of iudgement a Rom. 14.10 and in the day of death when hee shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell hee seuers and segregates vs from the world and brings vs into Gods houshold 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. In new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer and consecration of our selues to Gods Seruice and holines of life It must bee euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to a subiection to all the ordinances of Christ Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight How the words are to be vnderstood At the first sight I should encline to vnderstand these words either of Iustification or our consummate holinesse at the day of iudgement but that the sway of Interpreters force me to expound them of Sanctification It is greatly to
this world with Demas Many fall away for the Crosse and all are catcht with the deceitfulnesse of some sinne Quest. But may the faithfull fall away and not continue Answ The faithfull may lose and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit 3. Some degrees of Communion with Christ Their Communion may be lessened though their vnion can not be dissolued 4. from Faith Quoad sensâ—â— Quoad gradum Quoad actâ—â— Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal 94.14.145 14. Motiues to continuance of which 〈◊〉 â—â—kes mention heere And thus they may fall in respect of sense in respâ—â—â— of some degree in respect of some acts of faith in respect of some Doctrine of Faith and lastly in respect of the meanes of the doctrine of Faith But there are seauen things from which the Elect can neuer fall first eternall life Iohn 10.29 secondly confirming grace in some measure Psalm 14.5 thirdly remission of sinnes past Esa 43.25 Fourthly the seed either of doctrine or grace 1 Iohn 3.9 Fiftly the spirit of sanctification Sixtly the habite of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that wee might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue sound comfort that wee are the Disciples of Christ c Ioh. 8.31.32 Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe d Luke 9.62 The branch cannot beare fruit except it abide in the Vine e Iob. 15.4 And if they continue not with vs it is because they were not of vs f 1 Iohâ— 2.19 It had beene better for men neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning g 2 Pet 2 19.20 Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them h Psal 77.11 They may go to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue Eight rules â—or Continuance thou must obserue eight rules First thou must get a continuing faith get thee an infallible assurance of God fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit i Joh. 6 40. Secondly thou must at first be throughly cleansed of all thy filthinesse making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must bee sure thou get a new heart for the old heart is deceitfull and will not hold out in any thing that is good k Ezek. 36.26.27 Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societieâ— and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them l Ier 32 39 40 â—hil 1 5 6. Fiftly thou must see to it that thou get knowledge as well as affection m Hos 2.19.20 Psal 145.20.14 and affection as well as knowledgen. Sixtly thou must so receiue the truth of â—he doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men o Math 16.16 Seuenthly Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long p Iohn 10.28 Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued q Ephes 4 13.14 The summe of all in that if we get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if wee conuerse with Gods children if we haue wise affections that are warmed with pietie and shewed with discretion if wee make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot bee moued And out of all this wee may discerne the cause of the backe-sliding of many either they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleighthie in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts Helpes for continuance For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers r Heb 12 1. 10 24. 1 Tim 2 1. secondly from the immortall seede which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Å¿ 1 Iohn 3 9. Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Coâ—enant runne for when God saith He will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him t Ier 32 4. And in another place he saith hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them u Ephes 36 26.27 Fourthly
as yee haue receiued CHRIST hitherto And for matter of faith Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede lest anie man of what gifts or profession soeuer make a prey of your soules and carrie them away as a spoile And in particular looke to it in three things first in Philosophie not simply in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authoritie of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to bee regarded for many reasons wherof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnesse and fufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the verie Angels those excellent potent creatures are subordinate to him and acknowledge him as their head which by the waie shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raysed vp together through the faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath hee quickned together with him forgiuing you all your trespasses Verse 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nayling it to his crosse seeing in CHRIST yee haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which stands in the mortification of that bodie of sinnes which yee were guiltie of while yee were in the flesh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answer that we haue baptisme instead of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleeue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you enioy without them for in your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obtained the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastned the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them Verse 15. And hath spoiled the principalâ—ties and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ Verse 18. Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head wherof all the body is furnished and knit together by ioynts and bands c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world c. Verse 21. As touch not taste not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh And the rather because our Sauiour hath not only cancelled them but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoyle them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therfore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophy and lastly against traditions First I say let no man condemne you or if they doe care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall dayes or moneths or sabbaths that were required in that law For these and all the rest were but shadowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hypocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome
of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and encrease with the encreasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honourable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainly they impose vpon you when they say touch not taste not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they find out many faire pretences to blind mens eyes withall as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeelde not a due respect euen to the body of man CERTAINE OF THE choisest and cheefest points handled in the second CHAPTER HOw many wayes faithfull Ministers fight fol. 3. The comfort comes by the word with the answer of manie obiections fol. 5. 6. Causes why many finde no more comfort in the word fol. 7 Seuen inconueniences of an vncomfortable heart fol. 7. The differences author bond seat effects obiects and properties of loue and rules for preseruing it fol. 7. 8. Foure sorts of disturbers of the Church fol. 8. Seuen things of which we should be assured fol. 9. Seuen signes of full assurance and what we must doe to get it fol. 9. Wherein our spirituall riches lie fol. 10. An answer to the obiquitaries fol. 11. What Pithanoligie is fol. 13. Who are deceiuers fol. 14. Rules to preuent beguiling fol. 14. Of order in the Common-wealth and the Church and in the Familie fol. 15. 16. Ten helpes of order in conuersation fol. 16. Rules to bring our liues into order fol. 17. Nine lets of order fol. 17. Of stedfastnesse of faith fol. 18. The properties of a man stedfast in faith fol. 18. The causes of vnsettlednesse fol. 18. The meanes of stedfastnesse fol. 19. The vnconueniences of an vnstedfast faith fol. 19. How weake faith may bee discerned and the causes of vnsettlednesse or weake faith and remedies fol. 19. Causes of faith weakned signes and remedies fol. 20. Causes of the losse of stedfastnesse fol. 20. The effects of falling away fol. 20. Remedies for the losse of stedfastnesse fol. 21. The priuiledges of such as receiue Christ fol. 24. Rules for perseuerance to be obserued in our first conuersion fol. 24. 25. What a free spirit is fol. 26. Signes of a true heart fol. 26. Rules for perseuerance to be looked to after our calling fol. 26. 27. How philosophie becomes vaine deceit fol. 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the Primitiue Church and in Poperie fol. 31. 32. Of the abrogation of the Law fol. 33. Morall Iudiciall and Ceremoniall in what respects fol. 34. How the diuine nature can bee in the humane and how Christ was like vs and how vnlike fol. 36. Distinctions of vnions fol. 37. Gifts supernaturall and naturall in Christ fol. 38. A threefold wisdome in Christ fol. 39. Of the power of Christ fol. 39. Christians are compleat both comparatiuely and positiuely and that foure wayes fol. 40. The compleatnesse of the weake Christian fol. 41. The compleatnesse of the strong Christian fol. 41. Of Angels as they are principalities and powers fol. 42. The benefits Angels haue by Christ as their head fol. 42. A two-fold circumcision fol. 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished fol. 43 44. Eight reasons of the hard kindes of phrase or speech in Scripture fol. 44. What circumcision without hands is fol. 45. The time of circumcision without hands fol. 46. Six defects of the carnall Israelite fol. 47. The practises of the flesh and courses to tame it fol. 47. 48. Why our sinnes are called a bodie of sinnes vers 11. How many wayes sinne is put off vers 11. Of the circumcision of Christ vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers wayes vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to doe in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A foure-fold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickning and our new birth the meanes necessity prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph ouer the Diuels both in himselfe and in vs. fol. 72. 73. Of ceremonies and how they were shadowes of meats daies and saboths fol. 74. 75. Of the Christian race and lets in running fol. 77. Rules to be obserued concerning this race of godlinesse fol. 77. About worshipping of Saints and Angels against the Papists in three things fol. 78. Of the pretence of humblenesse of minde fol. 79. Of the diuers kindes of ignorance fol. 80. How men please themselues in their owne deuises fol. 81. Of pride and how it is in vaine in three respects fol. 82. The priuiledges flowing from our vnion with Christ fol. 84. Wherein the Church groweth fol. 85. Three things that make men grow fol. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. The order of the first part of this chapter verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell
7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish u Rom. 15.14 What we must doe to get full assurance If wee would obtaine this plerophorie wee must bee much in hearing and prayer for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimony of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by prayer and striue against hardnesse of heart and vnbeleefe carefully discerning and reiecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules Vse The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man Wherein our spirituall riches lie and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs * Col. 3.16 2. in the spirit of Christ x Tit. 3.6 3. in works of mercy and liberality y Ephes 2.4 2 Cor. 8.1 9.11 4. in sufferings and patience 5. in praiers z Rom. 10.11 6. in good works a 1 Tim. 6.18 7. in vtterance and all holy knowledge b 1 Cor. 1.5 lastly it lies in our faith c Iam. 2.5 and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to bee accounted indeede great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnes but rather reioyce that God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Assurance is riches in many respects Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercy and well-doing with more sufficiency then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot do for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in some sense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but hee will still trust in him yea the Lord is pleased many times to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to bee ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certainty the sublimity of the Gospell followes To the acknowledgement of the mysterie of God euen the Father and of Christ The Gospell is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellency of the subiect it entreats of which is God the Father and Christ How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgement of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer effectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach heere Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgement most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glorie to God by the power of confession and obedience Of God euen the Father and of Christ Diuers things may bee from these words particularly obserued 1. We may see here the glorie of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Heere is a plaine proofe of the diuine nature of Christ for God is sayd to be the Father of Christ 3. From coherence wee may know that as men grow in faith and loue so they will be more and more settled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledges increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1 Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ VERS 3. In whom are hid all the treasures of wisdome and knowledge IN whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it entreats of Christ is all treasures c so that these words containe a third adiunct of the Gospell and that is singular perfection of wisdome Note heere with what feeling the Apostle speakes when he fals vpon the
are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some things remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not by habituall vnion p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by affection as friends are one or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Saints are one with God 3. Not by worthinesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authoritie 4. Not by harmonie or consent of will ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7 Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion slowes 1. The predication of the things of each nature to the person and that truely and really as when his bloud is said to be the bloud of the Sonne of God * Act. 20. c. 2. The inriching of the humane nature with admirable gifts as great as could possibly be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnes of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ These gifts in Christ they were either naturall or supernaturall Gifts naturall and supernaturall in Christ by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe In the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The very temperament also of his body was such as nothing could be better tempered or more excellent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holines as can be imagined to befall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power A twofold wisedome in Christ There was a twofold wisedome in Christ Increate and that was onely in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold A threefold created wisedom in Christ 1. Knowledge by immediate vision y Mat. 11.27 2. Knowledge by heauenly habits infused z Esay 11.3 3. Knowledge gotten by experience a Luk 2 52. By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse he sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this created light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not so much as can be seene by God himselfe though more then any creature can attaine vnto 2. Though hee know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can doe them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this he speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall diuine things by the second things separate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferiour to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisedome and that must needs be in such knowledge as he got by obseruation by degrees in the world Thus of the wisedome of Christ Concerning the power of Christ Of the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as he was God and we are his image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. There is the image of nature which Adam had 2. The Image of grace which the Saints now haue And thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. He had an immortall nature free from infirmities diseases death 3. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be