Exposition of Colossians, Sermons · Chapter 1 · Verse 27
VER. 27. To whom God would make knowen, what is the riches of this glorious mystery among the Gentiles, which riches is Chriſt in you, the hope of glory.
In this verſe the Apoſtle doth further ſet out the manifeſtation of the Goſpell to the Saints, by the efficient cauſe of it, (namely) the will of God in the firſt words, to whom God would make known, then he doth further commend the myſtery of the Goſpell.
Firſt by the condition of it, that it is richly glorious, what is the riches of this glorious myſtery.
Secondly, by the extent (among the Gentiles) And becauſe they might doubt what is meant by riches of the Goſpell, and might vnderſtand his words, as ſpoken of the riches of glory laid vp in heauen, the Apoſtle doth explain himſelfe in the words following, which riches is Chriſt in you the hope of glory. In which words is couched a fourth argument to perſwade the Coloſſians to continue in their faith.
Come wee to the words of this verſe, as they are layd downe by the Apoſtle; And firſt of the efficient cauſe of the manifeſtation of the Goſpell to the Saints (To whom God would make knowen) the will of God is one and the ſame without diuiſion and diſtinction; but for our vnderſtanding, it is by Diuines diſtinguiſhed into the will of his good pleaſure,Interpretation. and his will reuealed in his word, the rule of faith and obedience, wee are heere to vnderſtand the will of his good pleaſure according to that of our Sauiour, Mat. 11.26. at that time Ieſus anſwered &c. it is ſo O Father, becauſe thy good pleaſure was ſuch, when therefore the Apoſtle ſaith, to whom God would make known, his meaning is to whom God according to the good pleaſure of his will would make knowen.
We are heere to marke that the Apoſtle is not content to ſay that the Myſtery of the Goſpell now in the time of the new Teſtament is opened and made manifeſt to the faithfull ſanctified by the Spirit of Chriſt, but he goes further and ſets downe the good pleaſure of God, the originall and the cauſe of their vnderſtanding and knowledge of the Goſpell.
Doct. 1 Hence ariſeth this poynt of inſtruction.
That the cleere light of the Goſpell doth enlighten none but ſuch as it pleaſeth God to illuminate.The cleere light of the Goſpell doth enlighten none but ſuch as it pleaſeth God to illuminate. Notwithſtanding the manifeſt Reuelation of the Goſpell now in the time of the new Teſtament, yet none come truely to vnderſtand and know it, but onelyonly ſuch as according to the good pleaſure of God, are by him enlightned▪ onelyonly they to whom it pleaſeth God to make it knowen, and for this cauſe Paul prayed for the Epheſians, that the Spirit of wiſedome and reuelation might bee giuen them, that the eyes of their vnderſtanding might bee lightned, that they might knowe what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints Epheſ. 1.17.18. and hence it is, that the Apoſtle ſayth, 2. Cor. 4.6. that God by the ſame almighty power whereby he brought light out of darkneſſe at the firſt creation of all things, doth ſhine in our hearts to giuegive the light of the knowledge of the glory of God in the face of Ieſus Chriſt. Vnleſſe it pleaſe God to open our eyes, to ſee the ſecrets of the Goſpell, we are like the two diſciples, Luk. 24. that went with Chriſt to Emaus, walked and talked with him and yet knew him not; ſo we paſſe along with Chriſt in the Goſpell, and heare him ſpeake vntounto vsus, & yet hauehave our eyes held that we cannot know him, daily experience teacheth the truth of this poynt, and their is reaſon Reaſon. for it, becauſe indeed it is the prerogatiue God doth reſerue peculiar to himſelfe, to make men vnderſtand and know the doctrine of the word and Goſpell, therfore the Apoſtle ſaith, Paul may plant and Apollos may water,1. Cor. 3.7. but God onelyonly giueth the encreaſe, where, when, and to whom it pleaſeth him. Some may ſay; Object. Wee read that the word it ſelfe conuerteth,Pſal. 19.7.8. Pſal. 119.130. giues wiſedome and vnderſtanding & light to the eyes; and therefore it is not peculiar to God, to illuminate. The word doth conuert, enlighten, Anſ. giuegive wiſedome and vnderſtanding, onelyonly as an inſtrument, and that not as a naturall inſtrument, as hauing vertue in it ſelfe as a medicine is a meanes of health; but as an inſtrument ſignifying and teſtifying that which the ſpirit of God doth inwardly worke, and only where it pleaſeth God to worke there the word doth enlighten: it remains then a truth that the cleere light of the goſpell doth inlighten none but ſuch as it pleaſeth God to illuminate, the conſideration of this Vſe. 1 may in ſome ſort arme & ſtrengthen vsus againſt offence, & may teach vsus not to bee offended, nor to ſtumble at it becauſe now in the cleere light of the goſpell, all are not reformed as they ought to be,Againſt offence taken at this that all are nor now reformed by the cleere light of the Goſpell. & becauſe where the word is truly preached, there ſome continue in their hardnes & ſin, and are notorious ſinners vnreformed, we muſt remember that the knowledg of the truth & reformation is that which only God muſt giuegive, and it is giuen at his good pleaſure and though the preachers of the goſpell, ſhould with Paul wiſh themſelues ſeparated from Chriſt for the winning of men, yet ſhall no more bee wonne to Chriſt then it pleaſeth his Father to draw,Iohn. 6.44. conſider we the preaching of Chriſt himſelfe: neuer man did or ſhall preach with like holineſſe and power, were al reformed that heard him? nay were his own diſciples throughly reformed as they ought? no ſurely, our Sauiour doth often iuſtly reproue their want of faith, and let this then ſtrengthen vsus againſt offence becauſe all men are not reformed by the preaching of the Goſpell. Let vsus know that thus to bee offended is as much as to bee angry with the Lord, for doing with his owne as pleaſeth him, & to quarrell with the ſpirit of God for blowing where hee liſteth which is fearefull if it be not duly coſidered.
Vſe. 2 For a ſecond vſe,Such as are inlightned by the Goſpell are to be thākful to God for that mercy. Mat. 11.25. is it ſo that the cleare light of the Goſpell doth enlighten none but ſuch as it pleaſeth God to illuminate, then let as many as it pleaſeth God to enlighten with the knowledge of his trueth, magnifie the mercy of God, and bee thankfull vntounto him for that his great goodnes, we hauehave the example of Chriſt himſelfe in this kind. If we that hauehave the knowledge of the truth conſider, how many are left in ignorance, how many are giuen ouer to popiſh ſuperſtition, yea how many liuing in the ſame place with vsus, frequenting the ſame meanes of ſaluation that we doe, and yet remaine in their naturall blindneſſe, wee ſhall find that we hauehave great cauſe to magnifie the great goodnes of God towards vsus, not onelyonly in giuing vntounto vsus his goſpell, but making vsus to vnderſtand that aboue many thouſands, it is a bleſſing to hauehave the Goſpell brought vntounto vsus, but a double bleſſing is it to hauehave vnderſtanding harts giuen vsus, harts moued & yeelding to the truth of the goſpel, eueryevery one that hath this bleſſing vouchſafed may iuſtly breake out & ſay, Lord what am I that thou ſhouldſt ſhew mee ſuch mercy, I was borne and brought forth in ſinne as other men, I hauehave multiplied & enlarged my ſinnes, both before knowledge & ſince, my vnthankfulnes is great, my vnworthines greater, yet thou haſt vouchſafed mee mercy aboue many thouſands, and thus are we to meditate on the mercy of God in giuing vsus knowledge of the Goſpell, and to open our mouths in praiſe and thanksgiuing for the ſame.
Come we to the commendation of the myſtery of the Goſpell in the next words (what is the riches of this glorious myſtery) the wordes are, what is the riches of the glory of this myſtery, the word (riches) is metaphoricall borrowed from outward good things,Interpretation. and doth heere ſignifie plenty and aboundance of glory: wee finde the word vſed in this ſence in many places of the Scripture Rom. 11.33. the Apoſtle ſpeaking of the admirable depth of Gods iudgements, breakes out on this manner, O the deepenes of the riches both of the wiſedome and knowledge of God, and thus he calls the vnſpeakeable bountifulneſſe of God, the riches of his bountifulnes, (of the glory) (that is) of the excellency of this myſtery, both in it ſelfe, & in regard of the effect making excellent, thus then are theſe words to bee conceiued, what is the exceeding great & abundant excellency of this myſtery in it ſelfe, and in the effect of it.
Heer firſt it is to be obſerued that the Apoſtle ſaith God would make knowne to his Saints, not barely the myſtery of the Goſpell, but the riches of that myſtery, and hence ariſeth this concluſion.
That as many as are truely enlightned by the Spirit Doct. 2 of God in the knowledge of the Goſpell,They that truly know the Goſpel know more then the truth and ſtory of it. they know more then the truth and the ſtory of the Goſpell. God doth make knowne to his Saints the riches and the glory of the Goſpell, the good, the excellent, the ſweet and comfortable things of the goſpell, they know the Goſpell as rich men may be ſaid truly to know their riches when they know them in the vſe and comfort of them, ſo they that are truly enlightned know the goſpell in the right vſe of it, in the ſweet & excellent comfort of it, touching remiſſion of their ſins, peace of conſcience, adoption through Chriſt, ioy in the holy ghoſt, Epheſ. 1.18. the Apoſtle prayes for the Epheſians that they might know what the bare ſtory of the Goſpell? no, but what the hope of glory, and what the riches of his glorious myſtery among the Gentiles is.
Reaſons. The reaſon of this truth is giuen by the Apoſtle. 1. Cor. 2.9.10.11 12. and it ſtands thus, God giues to his Saints his Spirit, the Spirit reueales vntounto them the Secrets of the Lord, not onelyonly generall things knowne by the common gift of illumination, but the deepe things of God the hidden treaſures of the Lord,1. Cor. 2.9. the things eye hath not ſeene, neither eare hath heard, neither came into the heart of man, which God hath prepared for them that louelove him, therefore they ſticke not in the letter of the Goſpell, but find the marrow and ſweetneſſe of it. And for the vſe of this point, it may ſerue as a ground of triall; heereby wee may trie whether we be truly enlightened, and hauehave true and ſauing knowledge of the Goſpell or no.
Ʋſe. If we reſt not in the letter; in the bare knowledge of the truth and ſtory but ſearch further and find the ſweetneſſe and comfort of the Goſpell then wee hauehave true knowledge of it.Triall whether we hauehave true and ſauing knowledge of the Goſpel or no.
Now becauſe eueryevery one will bee ready to aſſume this to himſelfe that he finds the ſweetnes of the Goſpell, ſome rule of direction is needfull that in this caſe wee deceiue not our ſelues, we are therefore to know that then we find the ſweetneſſe of the Goſpell, when wee finde that delight and comfort in it, that worldly minded men doe in their riches, and treaſures, when we are affected to it, as to our chiefe treaſure, when we find our deſire after it inſatiable, and eſpecially when wee find the comfort of it in time of trouble and diſtreſſe,Note. for the moſt wicked will ſeeme to find comfort in the Goſpell in time of health and proſperity, but if we can truly ſay with Dauid Pſalm. 119.50. it is my comfort in my trouble, then we hauehave found the ſweetneſſe of it, then wee hauehave true knowledge of the Goſpell, and to ſtirre vsus vp to labour for this, conſider but thus much, that not onelyonly the Law, but the Goſpell alſo is a killing letter, if we reſt in the letter of it, and neuer ſearch into the Spirit, the life, the ſweetneſſe, and the comfort of it, yea (as I ſhewed not long ſince) nothing doth more gal the heart wounded for ſinne, then the remembrance of the ſweet promiſe of the goſpeil: if it find it not belonging to it ſelfe.
Let vsus then truly pray that wee may truly finde out the ſweetnes of the goſpel, that it may ſtand by vsus and comfort vsus in our greateſt diſtreſſe.
The next thing we hauehave to marke from theſe words is, that the excellency of the Goſpell is layd before vsus vnderunder the termes of riches and glory, two things much affected, and much ſought after in the worlde, yea theſe two were the ſtrength of the Diuels laſt & ſtrongeſt temptation, laid againſt our Sauiour, Math. 4.9. hee knowing the power of theſe two to allure to ſinne, hee ſhewed him all the kingdomes of the world, and ſaid, all theſe things will I giuegive thee, if thou wilt fall downe and worſhip me.
Hence we may take vp this concluſion, that looke what Doct. 3 things the world hath in it to ſatisfie the deſires of worldly minded men,The Goſpell hath more excellent things in it to content the minds of true beleeuers then the world hath in it to ſatisfie the deſires of worldly minded men. and to giuegive them comfort and contentment the ſame or rather more excellent things hath the Goſpell, in as much as heauenly things are aboue earthly comforts and contentments, euen moſt excellent to the ſoules of true beleeuers, hath the Goſpell in it ſelfe. For why? the riches of the Goſpell is Chriſt in whom is found all ſweet comfort and contentment, euen all the treaſures of grace and glory, hence it is that Salomon brings in wiſedom (that is) the wiſedome of the Father Chriſt Ieſus, Pro. 8.18. ſaying riches and honour are with mee, Vſe. euen durable riches and righteouſneſſe.
Seeing then the Goſpell is ſo rich a treaſure in it ſelfe, we are to eſteeme of it euen for it ſelfe, and not to think baſely of the Goſpell, becauſe it is offered and brought vntounto vsus in earthen veſſels,Wee are to eſteeme of the Goſpell for it ſelfe, and not to think baſely o… it becauſe it is brought vntounto vsus in earthen veſſels. weake, frayle, miſerable and mortall men as the Apoſtle ſaith, 2. Cor. 4. we muſt know that the excellency of the Goſpell dependeth not vponupon any thing out of it ſelfe, as not vponupon the worthineſſe of him that brings it, though it be an Angell from Heauen, as it was Luke. 2. who brought tydings of it to the ſhepheards, neither doth the vnworthineſſe of him that is the bringer, any thing diminiſh or detract from the excellency of the Goſpell it ſelfe, which is a thing that ſome in theſe dayes doe ſtumble at, and thinke that if the meſſenger bee ſtained with any ſpot or crime, then they ought not to receiue the word of the Goſpell at his hand, it were to be wiſhed indeed that all the Miniſters of the Goſpell, as they are called Angels, had Angelicall purity, but let vsus take heed, wee faſten not that vnworthineſſe that is found vponupon the heauenly and excellent myſtery of the Goſpell, that we eſteeme not that more or leſſe excellent, according to the condition of him that brings it, in common reaſon we know it is abſurd to make the truth or goodnes of the meſſage depend vponupon the quality of the meſſenger, we will with gladnes receiue good newes, or that we are ſure concernes our good whoſoeuer brings it, and ſhall wee then refuſe the glad tydings and comfort of the Goſpell for the fault of thoſe that bring it, we are to try the ſpirits and doctrines of men, and finding them to be of God, and indeed the word of the goſpell, we are to embrace them as full of heauenly comfort in themſelues, and heerein follow the example of the Apoſtle, Phil. 1.18. he ſaith verſe 15. ſome preach Chriſt through enuy and ſtrife not purely (that is in regard of their corrupt minds, for otherwiſe their doctrin was pure, what then? yet Chriſt is preached &c. & thus are we to ioy in the goſpell excellent & cōfortable in it ſelf, euen for it ſelf, by whomſoeuer its brought vntounto vsus, yea, we are to louelove the Goſpell excellent in it ſelfe, euen for it ſelfe, not in reſpect of any thing out of it ſelfe attending vppon it, becauſe it brings with it wealth, peace and proſperity, for ſo to louelove it, is to verifie the Diuels argument againſt Iob, that as hee ſayd, Iob feared God becauſe of his plenty of outward things, ſo we louelove the goſpell, yea, this is indeed to louelove our ſelues or to louelove the Goſpell not for it ſelfe, but for our ſelues becauſe it brings aduantage, becauſe it brings things pleaſing or profitable vntounto vsus.
Some may ſay how ſhall we know we louelove the goſpell for it ſelfe in the midſt of plenty and aboundance of outward things. Queſt.
We louelove the goſpell in the middeſt of plenty and abundance of outward things, Anſw. when notwithſtanding our plenty, our thoughts euer run vponupon the comforts of the Goſpell, as Dauid ſaith, Oh how louelove I thy law, it is my meditation continually, if it be ſo with vsus, though we cannot alwaies be hearing, reading, or talking of the Goſpell, yet if we continually meditate and think vponupon it, then we louelove it indeed.
Another thing to bee gathered from theſe words, vnderſtood as they hauehave bin expounded is this.
That the goſpell is not onelyonly of great excellency in it Doct. 4 ſelfe, but doth make all true pofeſſours of it moſt excellent and glorious,The Goſpell makes all true profeſſours of it moſt excellent and glorious. Prou. the 4.8: ſaith the wiſe man, exalt wiſdome, and ſhe ſhall exalt thee, ſhe ſhal bring thee to honor: if thou embrace her, ſhee ſhall giuegive thee a comely ornament vntounto thine head, yea, ſhee ſhall giuegive thee a crowne of glory.Pro. 4.8.9.
Our Sauiour the wiſedome of his Father, and the ſubſtance of the Goſpell ſaith, Pro. 8.19. his fruit is better then gold, he makes more excellent and glorious then all the riches in the world, for (indeed) he makes all that truly beleeue in him, Kings and Prieſts to the Lord, yea fellow heires with him of heauen, & giues them right and title to that crowne of glory, the righteous Lord hath laid vp for all that louelove his appearance, it is therefore a cleare trueth Vſe. 1 that the Goſpell makes all true profeſſors of it moſt excellent and glorious, and therefore it is a meere calumny and ſlander to ſay as ſome doe, that the true profeſſion of the Goſpell is the way to beggery and ſhame.It is a meere calumny that the true profeſſion of the Goſpel brings beggery and ſhame.
The Goſpel is richly glorious, not only in it ſelfe, but in the effect of it, if thou bee a true profeſſour of it, it will enrich thee with ſuch glory as all the worlde is not able to afford, it will make thee, not onelyonly gracious and glorious in the ſight of God, good Angels, and good men, but thou ſhalt be honoured in the inward conceits of the very wicked, as we read Exod. 11.3. that Moſes was very great in the land of Aegypt in the ſight of Pharaohs ſeruants, and there is reaſon for this why?
Reaſon. Glory is euer an vndeuided companion of goodnes, as ſhame is of ſinne, and what greater goodnes then truly to embrace the Goſpel, it is worthy obſeruation that we find, yeelded as the reaſon why ſuch as are rayled vponupon for the name of Chriſt, are bleſſed, 1. Pet. 4.14. becauſe the ſpirit of glory and of God reſteth vponupon them. Who then ſhall be able to take glory from them? not all the power of hell; though poore Naboth, 1. King. 21, might ſeeme to hauehave all credit and good name quite taken away for euer, being accuſed, conuicted and executed for no leſſe then high treaſon and blaſphemy, yet the Lord who knew his innocency hath cleared him, and in ſtead of a momentany ſhame ſuffred by him, hath giuen him an honorable name, ſtanding vponupon perpetuall record to all ſucceeding ages.
Vſe. 2 Let vsus then remember it, that the way to become truely excellent and glorious,The Lord will diſappoint them that thinke to get glory by any other thing ſaue onelyonly the true profeſſiō of the Goſpel. not onelyonly in reſpect of the eternall waight of glory in heauen, but euen in this world is truly to embrace the Goſpell, and if any thinke to make himſelfe excellent and glorious by any other thing, let him know the Lord will diſappoint him of his purpoſe, yea though it be by doing that which is exceeding good in it ſelfe (to paſſe by ſuch as thinke to aduance themſelues by ſinfull courſes, for they ſhall leaue their names as a curſe vntounto Gods choſen. Iſay 65, 15.) For example, by yeelding reuerence and due reſpect, to them that bring glad tidings of the Goſpell, if a man hould the feet of them that bring thoſe glad tidings beautifull, anſt doe reuerence them to get himſelfe a name, and do not alſo embrace the Goſpell brought by them, let ſuch a man be ſure the Lord wil fruſtrate and make void his intention, looke vponupon the example of Herod, Marke 6.20. he knowing Iohn Baptist, ſaith the text, to be a iuſt man, and an holy, he reuerenced him, and heard him, yea hee did many things, and heard him gladly; thereby (no doubt▪) thinking to inſinuate with Iohn, and to magnifie himſelfe, and to get himſelf a name, but we know the Lord did diſappoint him, we repute him not a man of famous memory, but behold in him the very image and picture of infamy, there cleaues a blotte to his name for euer, ſo ſurely as many as doe reuerence them who bring the glad tidings of the Goſpell, and ſo doe a thing commendable in it ſelfe, but doe it onelyonly to get themſelues a name, and do not withall truely embrace the Goſpell it ſelfe, they ſhall be diſappointed of their purpoſe, yea the Lord doth inwardly imprint in the hearts of ſuch their owne damnation, in that they can witnes with themſelues, they obey not them in the doctrine of the Goſpell, whom they doe approue for the grace of God, that is in them, let this be thought on, and let as many as deſire to be truly excellent and glorious in the ſight of God and of men and Angells, bee ſtirred vp in trueth and ſincerity of hart to imbrace the Goſpell, for ſo doing they ſhall be had in an euerlaſting remembrance as ſaith the Pſalmiſt Pſal. 112.6. yea God will then vndertake the protection of their names, and will preſerue them as their owne ſaluation; it followeth (among the Gentiles) (that is) among all nations of the world beſides the Iewes, this doth ſhew that God Doct. 5 doth not reueale his Goſpell, according to foreſeene merits,God doth not reueale his Goſpell according to foreſeene merits. he in the time appointed by himſelfe made knowne the riches of the glorious miſtery of the Goſpell, to the Gentiles lying in darknes and groſſe ignorance yea without God in the world as the Apoſtle ſaith, Epheſ. 2.12. yea we ſhall find that the Iewes before the comming of Chriſt were not preferd aboue the Gentiles in knowledge of the will of God for their merit, if we read Stephens teſtimonie of them Act. 7.51. to 54. and ioyne to this that of Ezechiel 16. from 3. to 7. wee ſhall eaſily yeeld to this trueth, that the Lord doth not call to ſaluation and reueale his truth, for any merit foreſeene, Vſe. it is the error of the Papiſts, who hold the election of God,Confutation of the Papiſts. and conſequently, the reuelation of his truth, to bee for merit foreſeene, wee are to renounce this as a groſſe error, and for the Goſpel brought & reuealed vntounto vsus, we being part of the Gentiles, to magnifie the mercy of the Lord.
Now to the laſt words of this verſe, which are an expoſition of the Apoſtles meaning, what wee are to vnderſtand by the riches of the Goſpell, and containe alſo a fourth argument to perſwade the Coloſſians to continue in the faith, the argument is from the matter and ſubſtance of the Goſpell, that the matter and ſubſtance of the Goſpell, & the ſubiect of all true preaching of the Goſpell is Chriſt our Sauiour and redeemer, by whom we looke for life and glory, and therefore they ought to continue ſtedfaſt in the profeſſion of the trueth of the Goſpell; that is the purpoſe and drift of the Apoſtle in theſe words, and of the beginning of the next verſe, whom wee preach the wordes are (which is Chriſt in you the hope of glory) the worde (which) doth plainely ſhew in the originall to what it hath relation (namely) to riches, and ſo the worde (Riches) may very well bee ſupplied (Chriſt in you) for the better conceauing of theſe wordes,Interpretation. wee muſt vnderſtand that Chriſt his beeing in vsus, is not locall or corporall, but ſpirituall and ſupernaturall. Chriſt is in vsus after a ſpirituall manner, (namely) by his ſpirite in reſpect of Chriſt himſelfe, and by faith in reſpect of vsus, for theſe are the ſpirituall bounds by which Chriſt is knit to vsus, and we to him, and wee finde Chriſt his beeing in vsus expreſſed in Scripture on this manner, that he dwelleth in vsus by his ſpirit, 1. Iohn 2 27. and againe by Faith, Epheſ. 3.17. and that we miſtake not Chriſt his being in vsus, we muſt know further, that the Spirit of Chriſt is in vsus, not in eſſence and ſubſtance; but in operation, he working in vsus both to our iuſtification and ſanctification, hee both applying Chriſt vntounto vsus, and quickning vsus by his grace to newneſſe of life, (hope of glory) that is, by whom wee certainely hope and looke for glory in heauen.
Hence is Chriſt called our hope, 1. Tim. 1.1. Thus then the words are to be conceaued.
Which riches is Chriſt being in you by the apprehenſion of Faith, and by the operation of the Spirit of Chriſt by whom we certainely looke for glory in heauen.
From the argument heere vſed by the Apoſtle take notice of a groſſe error of popiſh doctrine.A groſſe error of the Papiſts confuted. The Papiſts teach that the Goſpell is nothing elſe in effect, but the law of Moſes made perfect, the law written in mens hearts by the holy Ghoſt, if this were true, then ſhould the Law and the Goſpell be all one in ſubſtance, & differing only in degree of perfection, then ſhould Chriſt hauehave bin reuealed in the Law which is falſe, the Law neuer knew Chriſt nor faith in Chriſt, the mediator, God & man; the Apoſtle heer makes Chriſt the ſubſtance of the Goſpell, and therein placeth the riches and excellency of the Goſpell, which indeede were no preferment at all, if the Law and the Goſpel were all one, it is ſufficient to hauehave named this. The next thing we hauehave to marke is, that the Apoſtle ſaith, the riches of the Goſpell is not onelyonly Chriſt, but Chriſt in vsus. The Goſpell doth propound and ſet before vsus Chriſt, not onelyonly in his owne perſon, nature and office, but alſo in vsus by the apprehenſion of faith, and application of his Spirit.
Hence wee may gather, that to whomſoeuer Chriſt is a Sauiour, he is not a Sauiour altogether out of himſelfe, hee is ſo a Sauiour to eueryevery one, as hee is propounded and ſet forth in the Goſpell, Doct. 6
Now in the Goſpell is ſet before vsus, not onelyonly a Sauiour out of vsus, but alſo in vsus, and therefore to whomſoeuer Chriſt is a Sauiour, hee is not a Sauiour altogether out of himſelfe,To whomſoeuer Chriſt is a Sauiour hee is not a Sauiour altogether out of himſelf. let no man miſconſter my ſpeech, and miſtake this concluſion it may be vnderſtood as fauouring and giuing allowance and ſtrength to a Popiſh opinion, (namely) this, that Chriſt is a Sauiour in vsus, by communicating and giuing merit to our workes, and making them meritorious as the Papiſts teach, this indeed is to make Chriſt not an abſolute and perfect Sauiour by himſelfe as wee are taught Hebrewes 7.25. but onelyonly an inſtrument by whom wee muſt ſaue our ſelues, and there is no trueth in this, becauſe Chriſt is not one with vsus, by perſonall vnion which is the ground of all merit, euen in Chriſt himſelfe, when therefore I ſay to whomſoeuer Chriſt is a Sauiour, hee is not a Sauiour altogether, out of himſelfe, my meaning is according to the trueth of the word of God, that hee is a Sauiour vntounto him, not onelyonly by the merite of his death and obedience,How Chriſt is a Sauior in ſome ſort in vsus procuring pardon of ſinne, and right to life eternall, but alſo by his efficacy by his effectuall working in him by his Spirite, working faith in his heart to apprehend his merite, and purging his heart from corruption, and turning it from ſinne to God, and for proofe of this wee hauehave ſome pregnant places of Scripture Titus 2.14 ſaith the Apoſtle, Chriſt gaue himſelfe for vsus, that hee might redeeme vsus from all iniquity, and purge vsus to be a peculiar people vntounto himſelfe, zealous of good workes, not onelyonly to bee a redeemer from the guilt and puniſhment of ſin, but alſo from the corruption of ſin, 1. Pet. 1.18. ſaith the Apoſtle, we were not redeemed with corruptible things as ſiluer and gold, but with the pretious bloud of Chriſt, as with a lambe vndefiled, and without ſpot, from what? from our vaine conuerſation, ſaith the Apoſtle, whence it is cleere, that Chriſt is a redeemer of men, not onelyonly from deſerued condemnation, and ſo a redeemer out of themſelues, but euen in them by the operatiō of his ſpirit redeeming, that is, freeing & deliuering them from the corruption of ſin, and from wicked conuerſation the fruit of it.
And therefore to whomſoeuer Chriſt is a Sauiour, to him he is a Sauiour, not altogether out of himſelfe.
The reaſon & ground of this is euident, Reaſon. becauſe Chriſt is a Sauiour, not onelyonly by performing the outward worke of redemption, but by application of that worke, to the iuſtication, and ſanctification of as many as are redeemed.
Now the application of the worke of redemption is, by the inward worke of his ſpirit, and therefore to whomſoeuer Chriſt is a Sauiour, to him in this ſence is hee a Sauiour, not altogether out of himſelfe.
A point happily not knowne to a great number in the world; moſt men imagine Chriſt to be their Sauiour, Vſe. but altogether out of themſelues,Reproofe of them who thinke that Chriſt is their Sauiour altogether out of themſelues. and heerein doth the Deuill take aduantage vponupon our doctrine, the doctrine taught in our Church, that in the matter of iuſtification in Gods ſight, and in the matter of ſaluation, wee muſt goe out of our ſelues, and ſeeke for iuſtification and ſaluation only in Chriſt: heereupon doth the Deuill take the hint, and delude many thouſands, perſwading them it is ſufficient if they beleeue or rather fancy to themſelues, that they are iuſtified and alſo ſaued by the merit of Chriſt, by Chriſt a Sauiour altogether out of themſelues, though they neuer find Chriſt a Sauiour in them by way of application of his merit to their iuſtification and ſanctification.
It is true (indeed) we muſt go out of our ſelues in the caſe of iuſtification and ſaluation in reſpect of merit, and ſeeke for that only in Chriſt, & reſt only on him for that, but we muſt alſo find Chriſt in vsus by the work of his Spirit applying his merit to our iuſtification, and cleanſing vsus to our ſanctification (that is) we muſt find Chriſt a Sauiour vntounto vsus, out of vsus by his merit, and in vsus by the efficacy of his Spirit, and to ſtirre vsus vp to labour for this, know it for a truth,Note. that we can neuer hauehave aſſurance that Chriſt hath ſaued vsus by his merits till wee find he hath in ſome meaſure alſo wrought in vsus, and purged vsus by his ſpirit. Hee that is ſaued by Chriſt from hell, is by him alſo turned from ſin to God, and if this be wanting, there can bee no aſſurance of the former. It is the Apoſtles own concluſion. If vponupon examination we find not Chriſt in vsus, it ſeales vp a fearefull concluſion (namely) this, that wee are yet in the ſtate of damnation, let as many as tender their owne ſaluation, thinke vponupon it, and neuer reſt till they finde Chriſt a Sauiour out of them by his merits, and in them by the powerfull operation of his Spirit. Let vsus further obſerue as a ground of another inſtruction, that the Apoſtle ſaith, Chriſt in vsus is the hope of glory, hence ariſeth this concluſion.
That as many as hauehave a true hope of eternal life, they Doct. 7 hauehave it vponupon this ground, that Chriſt is in them apprehended by faith dwelling in them by his ſpirit, no man can truly hope for life and ſaluation vnleſſe Chriſt be in him.None can truly hope for life and ſaluation vnleſſe Chriſt bee in them.
The reaſon Reaſon. is plaine, becauſe true hope is the daughter of true faith, faith doth firſt apprehend Chriſt, & then followes hope, which is a certaine expectation of the accompliſhment of the promiſe in Chriſt, and of full fruition of righteouſneſſe which ſhall bee reuealed when Chriſt our righteouſnes ſhall appeare, as ſaith S. Iohn 1. Epiſt. 2.2. therfore no man can truly hope for life & ſaluation, but on this ground that Chriſt is in him.
Vſe. Let this ſerue to diſcouer to wicked perſons who liue in their ignorance and ſinne,The diſcouery of the folly and vain hope of ignorant & wicked perſons. their folly, they commonly promiſe to themſelues happineſſe, life and ſaluation, & they hope to bee ſaued as well as the beſt, though they liue in in their ſinnes, and follow after their ſenſuall pleaſures euen wiih greedineſſe, but let them know: this is a meere illuding and deceiuing of themſelues: this is to builde the hope of ſaluation vponupon a rotten ground, vponupon ſinne ruling in them, not vponupon Chriſt in them, the ground of true hope.
Object. Oh but then certainly look to hauehave hope in their death they truſt at the laſt gaſpe to call to God for mercy and to get the pardon of their ſinnes, and to finde Chriſt in them to the ſauing of their ſoules.
Anſw. Thus (indeed) wicked men flatter themſelues, & thus they ſtill diſcouer more and more their folly, for what (I beſeech you) is this but to thinke that death and the pangs of it are appointed for the begetting of true hope in them which is all one as if theeues and other malefactours ſhould thinke the day of aſſiſes were appointed for their preferment, and to aduance them to ſome dignity, let them conſider what the wiſe man hath ſaid, when a wicked man dieth, his hope periſheth,Pro. 11.17. and the hope of the vniuſt ſhall periſh, euen that which hee hopes for doth vaniſh and deceaue him, and let them remember that threatning ſentence of the Lord, Deut. 29.20. it is able to ſhake their hearts, that if any man who walketh on in a courſe of ſinne, bleſſe himſelfe and promiſe himſelfe peace and happineſſe, hope and comfort, the Lord hath ſaid in expreſſe words, he will not be mercifull to that man, how then can hee hope to die bleſſedly who liues wickedly: now the Lord cannot faile of his iuſtice and trueth to execute that he hath threatned.
Let this therefore ſtirre vsus vp to labour to put our ſoules out of danger before death, ſickneſſe, and trouble come vponupon vsus, let eueryevery one of vsus endeauour by all good means, that we may truly ſay with the Apoſtle, Gal. 2.20. Thus I liue, yet not I now, but Chriſt liueth in mee: and in that I now liue in the fleſh, I liue by faith in the ſonne of God, who hath loued me, and giuen himſelfe for mee, and that will make our life proſperous, our death full of hope and comfort, and our ſtate in the world to come immortall and glorious.