Exposition of Colossians, Sermons · Chapter 3 · Verse 1
VERSE. 1.
If yee then bee riſen with Chriſt, ſeeke thoſe things which are aboue, where Chriſt ſitteth at the right hand of God.
OVr Apoſtle hauing now abſolued, and finiſhed the firſt materiall part of his Epiſtle, and ſhewed in the firſt Chapter that the doctrine deliuered to the (Coloſſians) was the truth and confirmed it, and perſwaded to continuance in it, and hauing in the ſecond Chapter confuted contrarie errors, and corruptions of falſe teachers who ſought to thruſt on the Coloſſians other things beſides Chriſt, or with Chriſt, as meanes of ſaluation, partly, out of Philoſophie, and partly, out of the Ceremoniall law: the Apoſtle, I ſay, hauing thus laid downe the truth of Chriſtian doctrine and confuted contrarie errors, and ſo ended his firſt part of this Epiſtle.
The ſe d part of the Epiſtle.In this Chapter hee comes to the ſecond part of it, (namely) to intreate of Chriſtian life and conuerſation, ſhewing how Chriſtians ought to walke and behaue themſelues both in reſpect of God, and men, both in their generall and ſpeciall callings, whereunto hee exhorteth in theſe two Chapters following.
This Chapter conſiſteth of two parts. The firſt a generall exhortation. The ſecond a comprehenſion of certaine ſpeciall Chriſtian duties.This third Chapter conſiſteth of theſe two parts.
The firſt, is an exhortation to all Chriſtians, generally as they are Chriſtians and profeſſors of the Goſpell from the 1. verſe to the 18.
The ſecond part is a comprehenſion of certain ſpeciall duties of Chriſtians, as they hauehave relation one to another in ſome particular ſtate and condition of life, as of the dutie of wiues towards their husbands, children towards their parents, ſeruants towards their maſters; the Apoſtle exhorting thereunto from the 18. verſe of this Chapter to the ſecond verſe of the 4. Chapter.
The generall exhortation ſubdiuided.Now the generall exhortation may bee againe ſubdiuided: it containes in it an exhortation to ſeeke, and to effect heauenly things, from the firſt verſe to the fift, and then an exhortation to Chriſtian duties of the morall Law, to duties required of Chriſtians in the Commandements of God, and firſt to the duties of the ſecond Table, from the 5. verſe to the 16. and then to duties of the firſt Table in the 16. and 17. verſes.
Now then the foure firſt verſes of this Chapter contain an exhortation to ſeeke, and to effect things aboue, and not things on the earth, and that exhortation is expounded and vrged in the 1. & 2. verſes, and then in the 3. & 4. verſes is that remooued which might diſcourage from that ſeeking and affecting of things aboue.
In this firſt verſe, more ſpecially we hauehave the Apoſtles exhortation to ſeeke things that are aboue, which is amplified by the place where they are (namely) where Chriſt is in heauen, together with the glorious ſtate of Chriſt there, that hee ſits at the right hand of God. Seeke thoſe things which are aboue (where Chriſt ſits &c.) And this exhortation is vrged by an argument taken from the efficient cauſe of that ſeeking (namely) fellowſhip with Chriſt in his reſurrection, and it may be thus framed: If you be riſen with Chriſt, then ſeeke thoſe things which are aboue, but you are riſen with Chriſt, that is grounded on the 12. & 13. verſes of the Chapter before, where the Apoſtle ſaith, as many as beleeued, were buried with Chriſt, and raiſed vp with him: and ſo he brings in this argument as a conſequent on that, if then, or, if therefore yee be riſen with Chriſt, ſeeke thoſe things which are aboue: So then the ſumme and ſubſtance of this verſe is this, an exhortation to the Coloſſians to ſeeke things aboue, where Chriſt is in glory at the right hand of God, vrged from their fellowſhip with Chriſt in his reſurrection.
Come we to the words of it as they are laid downe by the Apoſtle, and firſt of theſe words: (If yee then bee riſen with Chriſt, ſeeke thoſe things which are aboue.) If then, or if therefore (ſaith the Apoſtle) with relation to that which went before, Chap. 2.12.13.Interpretation. (bee riſen with Chriſt) to bee riſen with Chriſt, is to hauehave fellowſhip with Chriſt in his reſurrection, beeing one with him by the bond of his ſpirit, and by faith to be partakers both of the benefit of his reſurrection, (namely) of a full abſolution from ſinne and iuſtification, and of the vertue and power of his reſurrection to our viuification, to a raiſing of vsus vp, and quickning of vsus to newneſſe of life in this life, and to the raiſing vp of our bodies to life euerlaſting, at the day of iudgement. (Seeke) this word (ſeeke) is Metaphoricall, borrowed and taken from thoſe that ſeeke, and ſearch for ſomethings which they would gladly find; and the meaning of the Apoſtle is, beſtow all kind of endeauour, and labour, vſe all good meanes to attaine all thoſe things which are aboue (by things aboue) the Apoſtle meanes, things in heauen, and yet not things in heauen ſecret, and hid from vsus which are not able to conceiue and comprehend, (for there be things in heauen which eie hath not ſeene, care hath not heard, and which the heart of man is not able to conceiue) but things reuealed to the eie of faith in the Scripture, that is, the ioies and glorie made knowne to be in heauen, and eſpecially the heauenly and eternal life, with all things belonging to it, as (namely) perfect knowledge of God and of Chriſt; perfect louelove of God, and our brethren, and conſequently, perfect concord, peace, and tranquilitie of minde, charitie, chaſtitie, truth, and ſincerity, and a perfect transforming of our mindes and willes to the will of God; for theſe, and ſuch like, are the things aboue in heauen, and theſe the Apoſtle would hauehave the Coloſſians to ſeeke after, (for his drift was to perſwade to holineſſe of life) thus then briefely conceiue we theſe words, as if the Apoſtle had ſaid, If yee then be one with Chriſt by faith and by the bond of his ſpirit, hauehave fellowſhip with him in the benefit, and power of his reſurrection, beſtow all endeauour and labour, vſe all good meanes to obtaine the ioies and glory, and that bleſſed life, thats made known to bee in heauen, with all things belonging to it.
Heere, firſt obſerue we brieflie, before wee come to the handling of the words of this verſe, the Apoſtles methode, his order of proceeding in this Epiſtle, hee firſt deliuers truth of Doctrine, and confutes contrary errours, and then comes to exhortation, and to perſwade to good life, and conuerſation.
Doct. 1 VntoUnto teaching of the truth, & confuting of errors muſt bee added exhortation to godlie life.Hence we plainely ſee, it is not ynough, to teach the truth and to confute errors, but to that muſt be added exhortation to godly life, and this we ſhall finde, to be an ordinary, and conſtant courſe, held by our Apoſtle, in all his Epiſtles, to inſtance, in one, in ſtead of the reſt, in his Epiſtle to the Romanes hauing laide downe the doctrine of free iuſtification, and of ſanctification, the vſe of the law, deliuerance from the rigour of it by Chriſt, the calling of the Gentiles, and reiection of the Iewes: Chapter 12.1. he comes to exhort to good life, and ſaith: I beſeech you therefore brethren by the mercies of God &c. the reaſon of this order is giuen by the Apoſtle, Tit. 2.11.12. It is not ynough for men to know the doctrine of the goſpell, Reaſon. and the grace of God that ſhines to them by the goſpell, but they muſt alſo by the ſame be taught to deny vngodlineſſe, and worldly luſt, therefore to the teaching of the trueth muſt be ſubioyned exhortation to good life.
This then in the firſt place concernes the teachers of the Vſe. 1 word,The duty of teachers. they muſt not onelyonly teach the truth and confute errors; but they muſt alſo ioyne to their teaching exhortation to good life.
Againe muſt teaching and exhortation bee conioyned, Vſe. 2 muſt theſe two go together,Where doctrine and exhortation are ioined together, it is the duty of good hearers to make vſe of both. then where this order is obſerued, whereunto doctrine is added exhortation, it is not ynough for vsus to hauehave knowledge of the truth, and to hauehave errors rooted out of our mindes, (that is but to anſwere one part of our teaching) we muſt be further anſwerable to our teaching, and according to the ſame be carefull to leade a godly, righteous; and ſober life; let vsus not deceiue our ſelues, if we ſay we are of a ſound religion, we hate the Pope, and all ſuperſtitious, and falſe doctrine, and yet walke in our old wicked waies, and workes of darkeneſſe, ſurely our ſtate is no better, (nay it is farre worſe) then the ſtate of the poore blinde Papiſts, and other heretickes. Remember what our Sauiour ſaith: Luk. 12.47. (That ſeruant that knoweth his Maſters will, and prepareth not himſelfe, neither doth according to his will, ſhalbe beaten with many ſtripes, and the 48. verſe (to whom much is giuen, of him ſhall much be required.) If the Lord truſt vsus with much knowledge, certainely he will looke for much obedience at our hands.
Now to the doctrine offered from the wordes of this verſe, we are firſt to conſider the Apoſtles argument, hee labours to perſwade the Coloſſians to ſeeke things aboue, and that they endeauour by all good meanes, to attaine things in heauen, and eſpecially, an holy, and heauenly life, a life in ſome meaſure like to that of Angels and Saints in heauen, by an argument taken from their fellowſhippe with Chriſt in his reſurrection, that being one with him by faith, and ſo pertakers of the benefit of his reſurrection to their iuſtification, they ſhould ſeeke after an heauenly life.
Doct. 2 Hence we are giuen to vnderſtand thus much, that our vnion with Chriſt by faith,A true feeling of our ſelues to hauehave part in Chriſt his benefits and merits is a moſt powerfull argument to ſtirre vsus vp to an holy & heauenly life. and the finding of our ſelues thereby made partakers of the merits, and benefits of his death, of his reſurrection, and of other his workes of mediation is as ſtrong an argument and motiue, as any poſſible can be to ſtirre vsus vp to endeuour to become holy, and leade an holy and heauenly life, nothing is more powerfull and more preuayling to mooue men to leade a life in ſome degree like to the life of Angels, and Saints in heauen, then to feele themſelues to hauehave part in the merits of Chriſt his death and reſurrection, and other his workes of mediation. For why? we being one with Chriſt by faith and thereby finding the comforts that are in Chriſt, to belong to vsus, and that we through him are within compaſſe of Gods ſpeciall louelove, it cannot but mooue vsus to louelove him againe, as Saint Iohn ſaith: 1. Iohn. 4.19. (We louelove him becauſe he loued vsus firſt:) Gods louelove firſt felt warme, and comfortable in our hearts will vndoubtedly kindle in them, an ardent louelove of God againe, can wee finde our ſelues within compaſſe of Gods ſpeciall louelove, and fauour be aſſured of his comfortable preſence, and protection, of our portion in his promiſe of life, and ſaluation, of right and title to all the comforts and bleſſings belonging to the Saints of God in this life, and foreuer, and not to be mooued to louelove God againe, and to ſtudy to ſhew our ſelues thankefull to him in all holy obedience, it is not poſſible?
Vſe. The Apoſtle therefore had great reaſon to vſe this argument (If yee be riſen with Chriſt, ſeeke thoſe things which are aboue) And vponupon this ground,The doctrine of free iuſtification by faith in Chriſt, is vniuſtly charged to ſet open a gappe to looſeneſſe of life. let vsus take knowledge of this that it is but a ſophiſme, and a deceit thruſt vponupon ſome men by ſtrong deluſion of the Deuill, to ſay (as the Papiſts vſe to ſay) that the doctrine of iuſtification by faith in Chriſt, that the doctrine we teach, that wee beeing one with Chriſt by faith, are partakers of his life, death, and reſurrection, and all his workes of mediation to our iuſtification is a doctrine of liberty, and that it makes men licentious, ſets open a gap to all looſeneſſe of life, that cannot bee, that doctrine is indeed, the originall and ground of all ſincere and holy obedience; and if we thinke, that we by faith apprehend the merit of Chriſt his death and reſurrection, for the remiſſion of our ſinnes, and iuſtification, and yet bee wanting in duty and thankefulneſſe to God, and liue a prophane, a licentious and looſe life; wee deceiue our ſelues, yea we are yet in our ſinnes, if our hearts be poſſeſſed with ſuch deceiuing thoughts; neuer was any heart by faith made one with Chriſt, and bathed in his bloud, but it was thereby made ſoft, pliable, and obedient to God, and tender, louing, and feelingly affected towards men; yea certainly a liuely feeling in our hearts of the comforts in Chriſt, and of Gods mercy, in and through him, will ſet our heads a worke to deuiſe (if it were poſſible) ſome retribution, and cauſe vsus to ſay with Dauid, Pſal. 116.12. What ſhall I render vntounto the Lord, for all his benefits toward me.
In the next place, we are to marke the phraſe and forme of ſpeech heere vſed by the Apoſtle, he ſaith not (If yee beleeue that Chriſt is riſen:) but (If yee bee riſen with Chriſt) I hauehave already ſhewed from this manner of ſpeaking in the Chapter before, 12. verſe, the neere vnion that is betweene Chriſt and his true members, and that when hee died, and roſe againe, they died, and roſe with him, together with the vſe, that nothing can diſapoint them of the benefit of Chriſt his death, and reſurrection, I will not now againe ſtand on thoſe thi…gs, but from hence wee are further taught thus much.
Doct. 3 That we muſt not onelyonly beleeue that Chriſt roſe from the dead for vsus,We muſt firſt finde in our ſelues the power of Chriſt his reſurrectiō raiſing vsus frō the death of ſinne to newneſſe of life. for our iuſtification; but we muſt finde our ſelues riſen with him, that is, we muſt finde our ſelues partakers of the power of his reſurrection to raiſe vsus from the death of ſinne to newneſſe of life; this is one principall effect of the vertue of Chriſt his reſurrection, ſpoken of by the Apoſtle, Phil. 3.10. and the vertue of Chriſt his reſurrection is the power of his Godhead, or of his ſpirit whereby he mightily raiſed himſelfe from death to life; and one notable effect of that power is the raiſing of his members, from the death of ſinne to newneſſe of life, and this power wee muſt finde effectuall in our ſelues, as the Apoſtle hath taught it plainely, Rom. 6.4. and in diuers other places, no doubt we hauehave the point in ſpeculation, wee hauehave often heard of it.
Ʋſe. I will therefore endeauour to ſtirre vsus vp to the practiſe of it,A ſtrong motiue to ſtir vsus vp to this dutie is this, that Chriſt his reſu…rection is no comfort to vsus if we bee not riſen with him. and to this purpoſe, conſider we but this one thing; Chriſt his reſurrection is a ground of excellent comfort, and without that all our comfort in Chriſt is nothing; the Apoſtle hath ſaid it, 1. Cor. 13.15. (If Chriſt bee not riſen, our faith is but vaine, and we are yet in our ſinnes.) Now then conſider it, howſoeuer it is moſt true, that Chriſt is riſen, and his reſurrection is a ſingulat comfort to all his true members, yet to vsus it is no comfort if we be not riſen with him, if we be not raiſed from the death of ſinne, to the life of righteouſneſſe by the power of his reſurrection, hee is not riſen to vsus as a Sauiour and a conquerour ouer ſinne, hell, death, and damnation, but as a iudge to condemne vsus: and this we may eaſily gather out of Reuel. 20.6. Bleſſed is he that hath his portion in the firſt reſurrection, (that is) in riſing from ſinne to newneſſe of life (for …uer him the ſecond death hath no power.) Heereupon it followes ſtrongly on the contrary, hee that hath not part in the firſt reſurrection, he that is not raiſed from the death of ſinne, to the life of righteouſneſſe, he ſhall certainely feele and endure the paines of the ſecond death, ouer him it ſhall hauehave power.
Let vsus not therefore content our ſelues to ſay, wee beleeue, as it is in the Creed, that Chriſt roſe againe from the dead: that is no better then the implicite and infolded faith of the Papiſts, who ſay they beleeue as the Church beleeues, not knowing what the Church beleeues; ſuch a faith will not comfort vsus in the houre of temptation: let vsus neuer reſt till wee finde our ſelues riſen with Chriſt, till we feele the power of his reſurrection, raiſing vsus vp from the death of ſinne to newneſſe of life, and that indeed will comfort vsus, when we ſtand in need of comfort, and giuegive vsus aſſurance that the comfort and benefit of Chriſt his reſurrection belongs to vsus; yea, that will giuegive vsus aſſurance that the Lords mercy wil neuer faile vsus,Note. he hauing wrought in vsus by his ſpirit, and made vsus of vile wretches, veſſels of grace and holineſſe; of manſions of the Deuill, temples of the holy Ghoſt, certainely his grace, mercy and goodneſſe ſhall neuer faile, nor forſake vsus, yea this is it that will aſſure vsus that our faith ſhall neuer faile.
It followeth, (Seeke thoſe things which are aboue) (that is) endeauour, labour, and vſe all good meanes to attaine them.
Hence we are plainly taught, that we muſt giuegive all diligence, Doct. 4 that we may attaine an heauenly life,We muſt giuegive all diligence that we may attaine an heauenly life. that we may truely know God, and Chriſt, and our ſelues, and may truely louelove God, and our brethren, and conforme our mindes and willes to the holy will of God, we muſt ſeeke for it, as for the thing wee would gladly finde, thus hath our Sauiour commanded, Mat. 6.33. Seeke ye firſt the kingdome of God, &c. and Mat. 13.45. he compares the kingdome of heauen to a Merchant that ſeekes good pearles, thereby teaching vsus to vſe earneſt endeauour to attaine not only the reward of glory in heauen, but an heauenly conformity, with the bleſſed Angels, and Saints in this life, and the reaſon is manifeſt, Reaſon. the attainement of this is very hard, there bee many things to hinder it, as the power of our enemies, the Deuill and his Angels, the luſt, and corruption of our owne hearts, the euill examples that be in the world, and manifold troubles and trials, that ſtand vp, and oppoſe againſt it, therefore we muſt vſe moſt earneſt endeauour, and breake through all difficulties to attaine it.
Quest. If you aske what are the meanes to come vntounto it?
Anſ. I anſwere breifly, diligent hearing, reading, meditating and conferring on the worde, and workes of God, and chiefly of that infinite glory our Sauiour doth now enioy at the right hand of his father, and hath prepared for vsus, and adding to theſe, earneſt prayer, and ſuit to God wherof our Sauiour ſaith, Mat. 7.7. Aske and it ſhall be giuen you, ſeeke and yee ſhall finde, &c. By theſe meanes wee are to ſeeke for an heauenly life, and that earneſtly, and conſtantly, as thoſe that would gladly finde it.
Vſe. This then meetes with thoſe careleſſe, and carnall people who fooliſhly ſay they will leaue all to God,Reproofe of careleſſe and carnall people who neuer care to ſeeke after heauenly things, or ſeeke them negligently. and thinke they may finde that which they neuer ſought, and ſeeke as though they cared not whether they found or no, yea they ſticke not to ſay that heauenly things may be ſought, but other things muſt be ſought after, turning that ſaying of Chriſt, (Firſt ſeeke the kingdome of God, and his righteouſneſſe, and then all things ſhall bee miniſtred vntounto you) cleane contrarie; firſt ſeeke other things, and then the kingdome of God.
A motiue to ſtirre vsus vp to a diligent ſeeking after heauenly things.Now then to ſtirre vsus vp to greater diligence in ſeeking after an heauenly conformity, with the bleſſed angels and Saints; conſider onelyonly thus much, wee know not how ſoone the Lord may bring vsus to a triall, whether wee hauehave earneſtly ſought after it, or no, and as then ſuch as hauehave ſought heauenly things diligently, ſhall finde and feele vnſpeakable comfort, which they would not miſſe for all the world, they ſhall finde boldneſſe to ſpeake to GOD by praier, and aſſurance to be heard: ſo on the other ſide ſuch as hauehave had no care to ſeeke after heauenly things, ſhall finde themſelues in time of triall, in a miſerable caſe, feeling no comfort, nor daring to ſpeake to God with any hope to be heard, the Lord himſelfe hath ſayd? Prou. 1.28, that then they ſhall call vponupon him, but hee will not anſwere, they ſhall ſeeke him early, but they ſhall not finde him: and thats an heauy thing; when the afflicted are forſaken of men, yet this refuge they hauehave, that they may pray to God, but if they find no comfort nor helpe from him, their ſtate then is moſt wretched, let vsus thinke on it, and let it ſtirre vsus now while wee hauehave time, and before the euill day come vponupon vsus, earneſtly to ſeeke after heauenly things.
One thing more wee are to obſerue from theſe wordes (namely) the obiect of our ſeeking, expreſſed by the Apoſtle, to bee (thinges aboue in Heauen) in that the Apoſtle makes the obiect of our ſeeking, things aboue in heauen.
We are taught thus much, that wee are not to content Doct. 5 our ſelues, with ſeeking any thing heere on earth,Such as are made aliue with Chriſt are not to reſt contented in vſing meanes to reach to the holineſſe of the beſt that now liue or heertofore did liue on the face of the ea…th, being but meere men, but they muſt endeauour after that holineſſe that is found in heauen. as the obiect of our endeauour and labour, but we muſt ſeeke after things higher, euen in heauen, in a word more plainly, (keeping to the purpoſe of the Apoſtle, which was to perſwade to an heauenly life) we are heere taught, that as many as are made aliue with Chriſt, and quickened by vertue of his reſurrection, are not to content themſelues with their endeauour and labour, and vſing all good meanes to reach the holineſſe of the beſt man now liuing on the face of the earth, or that euer liued in the world, beeing but a meere man, I ſay a meere man to except Chriſt, who was more, euen God and man, howſoeuer we are to follow the example of ſuch as are good and godly, 1. Cor. 11.1. be ye followers of me, euen as I am of Chriſt: yet are wee not to reſt contented in vſing meanes to reach the holines of any man or woman, the moſt holy now liuing, or heeretofore liuing on the face of the earth.
Reaſon. The reaſon of this is plaine, becauſe no man on earth is a perfect patterne of holineſſe, the moſt holy man that is, or euer was, is partly fleſh and partly ſpirit, and that which is ſayd of Elias, Iam. 5.17. may be truely ſaid of all Gods children, liuing in this world, they are ſubiect to paſſions, they hauehave their infirmities, therefore no man, the moſt holy that is, is a perfect patterne of holines, and conſequently we are not to reſt contented in vſing meanes, to attaine the holineſſe of the beſt man liuing in this world, we are not there to pitch downe our reſt, but we are to endeauour by all good meanes, to aſpire to that holines, that is found in heauen, it muſt be one part of our daily praier, (as we are taught by our Sauiour) that we may do the will of God heere in earth as it is done aboue in heauen.
Object. Can we in this life come to that perfection of holineſſe thats found in heauen, and doe the will of God heere on earth, in that perfection it is done in heauen.
Anſw. I anſwer no, it cannot, the words of that petition, thy will be done in earth as it is &c. doe not ſignifie equality, but ſimilitude, wee are not to dreame of any perfection in degree heere in this life, it is anabaptiſticall, yet are wee to breath after it, and to ſigh and groane, that we are not able to reach it, and by all good meanes to ſeeke after it, let then as many as finde themſelues riſen, with Chriſt, and made aliue by the power of this reſurrection (to them belongs the vſe of this point) let them, Ʋſe. I ſay, think on this duty,The beſt and the moſt holy that are, muſt take notice of their want of holineſſe and labour to aſpire to a greater meaſure. hereby the beſt of vsus may find how ſhort we are of that we ought to come to, no doubt if wee compare our ſelues with others of the Saints and children of God, that yet liue in this world, we ſhall find we come farre behind them in many graces, much more are we ſhort of that holines that is found in heauen, I ſpeake not this to make ſad the hearts of any, that truely endeauour after holineſſe in regard of their great weakeneſſe, no certainely, the leaſt meaſure of ſauing grace is pleaſing to God in Chriſt, but I ſpeake it to ſtirre vsus vp yet further, to ſeeke after grace, and holineſſe, & to be diſpleaſed with our ſelues, in regard of our wants and our imperfections, let vsus euerie one, euen thoſe that hauehave the greateſt meaſure of holines remember, that wee muſt not reſt contented to reach the holineſſe of the beſt in this life, but wee are to labour and endeauour after that holineſſe that is found in heauen, and let vsus with our Apoſtle: Phil. 3.13. forget that which is behinde and endeauor our ſelues vntounto that which is before: and ſtill preſſe forward, and follow hard toward the marke &c. the greater meaſure of holineſſe we come to,Note. the greater will be our comfort in this life, and the greater our glory in heauen.
Come we now to the amplification of this exhortation in the words following, (where Chriſt ſits at the right hand of God) in theſe words the Apoſtle doth expreſſe the place where thoſe things aboue to be ſought for, are (namely) where Chriſt is in heauen, & withall he doth ſhew the glorious ſtate of Chriſt in heauen, that there he ſits at the right hand of God, we muſt ſtand a while to open the meaning of the wordes (where Chriſt ſits, &c.) that is, in heauen where Chriſt is, for as the Apoſtle ſayth. Epheſ. 1.20.Interpretation. hee ſet him at his right hand in the heauenly places. Now in that he ſayth, there hee ſits at the right hand of God; this forme of ſpeech is metaphoricall, and its ſpoken by way of ſimilitude, to bring down to our reach & vnderſtanding the glorious ſtate of Chriſt in heauen, that there he is aduanced to an infinite, and vnſpeakable height of glory, for indeed in proper ſpeech God hath neither right hand nor left, neither can be ſaid to ſit, or ſtand, he is a ſpirit infinite incomprehenſible, filling heauen, and earth, this forme of ſpeech, then is it not to be taken in the proper ſignification of the words, but as a borrowed ſpeech, its taken from the manner of kings on the earth, who vſe to ſet thoſe at their right hand, whom they purpoſe moſt of all to honour, 1, King. 2.19. Salomon in token of honour cauſed a ſeat to be ſet for his mother, and ſhe ſate at his right hand, or it is taken from the manner of ſome great King, who haueing one onelyonly ſonne, his firſt begotten, who ſhall bee his heire, and ſucced him in his Kingdome. He makes him to ſit at his right hand, that he may rule in his Kingdome with him, and exerciſe power and authority, ouer all things belonging to the Kingdome, ſo then by this forme of ſpeech (that Chriſt ſits at the right hand of God) two things are ſignified.Two things are ſignified by Chriſt his ſitting at Gods right hand.
Firſt, that Chriſt is exalted to vnſpeakable glory in heauen, 1. Timoth. 3.16. that hee there is partaker of the glory of his father, for the word (God) doth heere ſignifie God the father, and the authour to the Hebrewes ſaith, Heb. 1.3. that hee ſitteth at the right hand of the Maieſty in the higheſt places.
Secondly, by this phraſe is ſignified, that Chriſt is exalted to a full adminiſtration of his Kingdome: euen to bee the head of his Church, and with his father to bee Lord, and gouernour of heauen and earth, hauing all power giuen to him both in heauen and earth, as himſelfe ſayth: Matth. 28.18. and this the Apoſtle ſhewes plainely, Eph. 1. where hauing ſayd, verſ. 20. that Chriſt is ſet at the right hand of his father: he preſently ſubioynes by way of expoſition, that he is exalted, farre aboue all principality and that all things are made ſubiect vntounto him, and hee made the head of the Church, 1. Pet. 3.22. the Apoſtle ſayth, he is at the right hand of God, gone into heauen, to whom the Angels and powers, and might, are ſubiect.
Quest. Now heere for the better vnderſtanding of this poynt, a queſtion is to be anſwered, it may be demanded, whether Chriſt be aduanced to the right hand of his father, as God, or as man, or both as God and man▪
Anſw. I anſwer in reſpect of both natures, both as God, and as man, euen Chriſt, God and man, in one perſon, as God incarnate, and manifeſted in the fleſh, and as man receiued into vnity of perſon with the ſonne of God, for howſoeuer Chriſt conſidered as God alone, not manifeſted in the fleſh was Lord and King from all eternity, yet as God incarnate he beganne to raigne after his aſcention into heauen, and againe conſidered as man alone, hee is not Lord and King, but as man receiued into vnity of perſon with the Godhead, and ſubſiſting in the ſecond perſon of the Trinity, thus then wee are to conceiue the words of the Apoſtle, as if hee had ſayd thus:
In heauen where Chriſt as God incarnate, and as man perſonally vnited to his Godhead, where Chriſt, God and man, or man and God, both enioy fulneſſe of glory, and is exalted to be Lord and King of heauen and earth, euen to rule and gouerne with his father all things both in heauen and earth.
Firſt, obſerue wee heere that the Apoſtle doth point out the place of Chriſt his aduancement to glory (namely) aboue in heauen, for in ſaying (where Christ ſits at the right hand of God) hee giues vsus to vnderſtand, that aboue Doct. 6 in heauen is Chriſt aduanced to glory,Though Chriſt his Kingdome reach to all things, yet doth he as God and man rule in fulnes of glory in heauen. and though Chriſt his Kingdome extend it ſelfe ouer all things, yet in heauen alone doth Chriſt, as God and alſo as man rule in fulneſſe of glory and Maieſty.
Hence it is that the Apoſtle doth expreſly and diſtinctly ſet downe the place of his exaltation to bee in the higheſt heauens, Epheſ. 20. that he ſits at Gods right hand in the heauenly places: and againe, Heb. 1.3. its ſayd, that hee ſits at the right hand of Maieſty in the higheſt places: and this meets with that errour of ſome, Ʋſe. who would gather from Chriſt his ſitting at the right hand of his father, that hee in his manhood is eueryevery where preſent,Confutation of that conceit, that Chriſt his ſitting at the right hand of his father prooues his preſence eueryevery where in his manhood. whereas indeed, his ſitting at the right hand of his father rightly vnderſtood is rather a confutation, then any confirmation of that conceit, becauſe his ſitting at the right hand of God, is his manifeſt exaltation, to rule in fulneſſe of glory, and that is (according to the doctrine of the Apoſtle) in the higheſt heauens and not elſewhere.
Gods right hand is eueryevery where, Chriſt ſits at the right hand of God, therefore his manhood is eueryevery where, Object. this is a meere fallation and deceitfull kinde of reaſoning.
Anſw. But to anſwer, ſo as we may conceiue the trueth, Chriſt ſits at the right hand of God (that is) both as God and man he rules in glory ouer all things, in heauen and earth, may wee thereupon conclude, that hee both as God and as man is in eueryevery place preſent? no ſuch matter, it will not followe from thence, from his ruling in eueryevery place, is no good argument to inferre his preſence in euerie place, in reſpect of his manhood, wee knowe one may rule in many places where hee is not preſent in body, and Chriſt his ſitting at the right hand of God, doth not take away the eſſentiall propertie of his body, which is to bee in one place at one time, if it did, then were Chriſt his humane nature, by his exaltation not glorified, but aboliſhed and taken away, from theſe words (where Chriſt ſits &c.) expreſſing Chriſt his aduancement in heauen, two things are further offered to our conſideration.
Doct. 7 The firſt is this, Chriſt our head and Sauiour doth enioy in heauen incomprehenſible glory,Chriſt in his manhood perſonally vnited to his Godhead doth enioy vnſpeakable glory in heauen. euen in our nature, Chiſt in his manhood perſonally vnited to his Godhead▪ is partaker of vnſpeakeable glory, not only infinitly exceeding the glory of all the ſonnes of men, whoſe glory is leſſe then a ſhadow in compariſon of it, but alſo of the moſt holy and glorious Angels, as the Apoſtle ſayth, Phil. 2.9. God hath highly exalted him, and giuen him a name aboue eueryevery name, and Heb. 1.13. ſayth the holy Ghoſt, vntounto which of the Angels, ſaid hee at any time, ſit at my right hand, till I make thine enemies thy footſtoole, giuing vsus to vnderſtand, that his glory is far aboue the glory of the moſt glorious angels, yea, ſuch is the viſible glory & brightnes of Chriſt his manhood, that its ſaid to bee the light of Vſe. 1 the heauenly Ieruſalem,Confutation of Chriſt his bodily preſence in the Sacrament. Reu. 21.23. & this light and glory cannot bee ſeparated from the body of Chriſt, how then can he be preſent in body (as the Papiſts ſay) in the ſacrament, and not be ſeen of any, is it poſſible, no certainly, its as much as to giuegive the lie to the holy Ghoſt, & to ſay, that Chriſts body is not glorious in heauen.
The vſe of this point for our ſelues, is full of Vſe 2 ſweete comfort, to as many as truely beleeue in Chriſt,It is a great comfort to all true beleeuers that Chriſt is now moſt glorious in himſelfe, for he will one day be moſt glorious in in his members alſo. (to them belongs the comfort of it, and let not others meddle with it) as many as are true beleeuing members of Chriſt, may hence gather matter of exceeding great comfort, for why? is it ſo that Chriſt our head is already poſſeſſed of vnſpeakable glory in heauen? then certainely in time he will make vsus pertakers of the ſame, he now is moſt glorious in himſelfe, he will one day be moſt glorious in his members, it is one part of his praier, Iohn 17.24. That his members ſhould be with him, and bee partakers of his glory. And the Apoſtle ſaith plainely, Phil. 3.21. Hee ſhall change our vile body, that it may bee faſhioned like vntounto his glorious body. How then ſhall not this fill the hearts of all true beleeuers with aboundance of comfort, howſoeuer in this world we are deſpiſed, made as the refuſe, and ofſcouring of all things, had in deriſion, and bee ſcorned and contemned of the world, yet as the holy Ghoſt exhorts, Heb. 12.2. Let vsus looke vp to Ieſus the author, and finiſher of our faith, who for the ioy that was ſet before him, endured the croſſe, and deſpiſed the ſhames and is now at the right hand of God. And remember that hee hath prepared like glory for vsus in heauen, and it will make vsus endure the croſſe, and deſpiſe the ſhame; yea let ſuch as now, either lie vnderunder ſome lingring diſeaſe or are pinched in their bodies, with hunger, cold, nakedneſſe, and their bodies are toſſed from poſt to pillar, buffeted, beaten, ſpit on, and many waies abuſed; yet they beleeuing in Chriſt, let them thinke on this to their comfort, that thoſe diſtreſſed, or any way abuſed bodies of theirs, ſhall one day be cloathed with glory, and made like the glorious bodie of Chriſt Ieſus; yea remember that this is a thing ſo cleare, and ſo certaine, that the Apoſtle doubts not to affirme, that wee already ſit with Chriſt in heauenly places, Epheſ. 2.6. Let then as many as truely beleeue in Chriſt thinke on this, as an infaliible truth to their comfort.
Doct. 8 I come to the next thing, the point is this, Chriſt our head and Sauiour,Chriſt our head and Sauiour is Lord and King of all things, gogouerning his Church in ſpeciall manner, and exerciſing his power to the confuſion of ſuch as oppoſe him. is Lord and King of all things, gouerning his Church and members in this world in ſpeciall manner, gathering them out of the world, guiding them in the way to heauen, exerciſing them vnderunder afflictions and temptations, to ſpirituall obedience, ſupporting them in their troubles, and defending them againſt the rage of all enemies whatſoeuer, and againe, exerciſing his power ouer all that oppoſe themſelues to his kingdome, to their vtter confuſion, that place Epheſ. 1.22. makes this manifeſt. The Apoſtle ſaith that Chriſt ſitting at the right hand of God, is made head to his Church, to gouerne it as a head, and that all other things are vnderunder his feet, and eſpecially the enemies of his kingdome, to tread them downe at his pleaſure, for howſoeuer the enemies of his Church are vnderunder his feete, to tread them downe when he will, yet he ſuffereth them for a time to exerciſe ſome power, and rage ouer his Church in this life,Note. becauſe hee will hauehave his members made conformable to himſelfe, in a meaſure of ſuffering, and ſome among the enemies of his Church belong to the election of grace, and he will not deſtroy them with the reſt, and becauſe the number of the elect is not yet full, but in the end he will bring them to vtter deſtruction, and to ſtrengthen our faith in this, we ſee that Chriſt our Lord and King, doth ſometimes manifeſt his power in bringing to naught the plots and deuiſes of the enemies of his Church, and in bringing confuſion vponupon them, as he did on thoſe Gunpouder-Traitors, who intended the ouerthrow of the Goſpell, Vſe. and of his Church in this land. We are to aſcribe our deliuerance from that intended miſchiefe not to any worldly meanes,Comfort to all that truely beleeue in Chriſt againſt the feare of any aduerſary power whatſoeuer. or pollicy, but only to the al-ſufficient defending power of Ieſus Chriſt, to him alone belongeth the praiſe and glory of that our great deliuerance, and to him we muſt ſhew our ſelues thankefull, and let the conſideration of Chriſt his great power, comfort and encourage all that beleeue in him, againſt the fear of any aduerſary power whatſoeuer, lets know whatſoeuer the enemies of Chriſt and his Church, Antichriſt, and the reſt doe againſt his members, they ſhall not preuaile to the hurt of their ſoules, Chriſt ſits in heauen, and ouer-rules them, limiting their power, and their rage, and in the end he will vtterly deſtroy it, yea they may as well pull Chriſt out of his ſeat in heauen, as one of his members out of his handes, and that is an excellent comfort, for all that truly beleeue in Chriſt.