Exposition of Colossians, Sermons · Chapter 3 · Verse 10
VER. 10. And hauehave put on the new, which is renewed in knowledge, after the image of him that created him.
Come we to the tenth verſe, where the Apoſtle laieth foorth the other part of regeneration, or ſanctification, begun in the Coloſſians, in the firſt words of it: And hauehave put on the new.)
Interpretation.The vnderſtanding of the former words, will leade vsus to the meaning of theſe, for heere the Apoſtle doth ſtill continue his Metaphoricall ſpeech begun in the verſe before, (Put on) this phraſe is taken from cloathing the bodie, from putting on of a garment, and to put on a garment (we know) is to couer the bodie with it, and to apply it to the body: ſo that heereby is ment that the beleeuing Coloſſians had begun to couer themſelues with the new man, and as neerely to apply him to themſelues as a garment (by the new man) we are to vnderſtand that which is contrary to the old man (namely) the image of God renewed in true beleeuers, as the Apoſtle heere expounds himſelfe in the words following, (which is renewed) (that is) that new qualitie of inherent holineſſe that is wrought by the Spirit of Chriſt in all his members, which is therefore called,
1 Firſt, by the name of man becauſe it alſo reacheth as farre as any power, or part of ſoule, or body.
2 And againe, it is cald the new man, becauſe we hauehave it not by naturall birth but new birth, by regeneration afterward from Chriſt.
Thus then we are to conceiue theſe wordes (And hauehave put on the new) as if the Apoſtle had ſaid,
And hauehave begun to couer, and to apply to your ſelues as a garment, the image of God, euen that new quality of inherent holineſſe, that is wrought by the ſpirit of Chriſt in all his members, both in their ſoules and bodies: the Papiſts would force out of this text, that the iuſtice,A note of the Papiſts wreſted from this text. or righteouſneſſe by which we ſtand iuſt in the ſight of God, is a very quality and forme, inherent in the ſoule adorning the ſame, and not onelyonly Chriſt his righteouſneſſe imputed to true beleeuers, this is their note on this place, but it is moſt abſurd, it is cleane beſides the purpoſe of the Apoſtle, he heere treats not at a… of iuſtification, either in the ſight of God, or men, but onelyonly ſpeakes of regeneration, or ſanctification, ſetting that out in the parts of it, his ſpeech driues not at all to iuſtification, it ſeemes they are driuen to hard ſhifts when they ſeek to wreſt this, and like places to fauour their deuiſe.
Obſerue we heere that the Apoſtle ſpeaking of the regeneration, or ſanctification of the beleeuing Coloſſians, he ſets it foorth in theſe 2. branches.
1 A putting off the old man.
2 And a putting on of the new.
Hence we are taught thus much. Doct. 1
That true regeneration,True ſanctification ſt…nds both in aboliſhing the corruption of nature, and alſo in a renouation according to Gods image. or ſanctification ſtandeth in theſe two things.
1 In aboliſhing the power of nature in all the powers of the ſoule, and in all the members of the bodie.
2 And alſo a renouation of them according to the Image of God.
And this we may finde alſo plainely taught by the Apoſtle: Epheſ. 4.22.23.24. That yee cast off concerning the conuerſation in time paſt, the old man which is corrupt through the deceiuable lusts, and be renued in the ſpirit of the minde, and put on the new man which after God is created in righteouſnes and true holines. For indeed, theſe are the 2. eſſentiall parts of regeneration, or ſanctification: mortification of the naturall corruption, and a viuification, or quickning by grace;Note. and howſoeuer theſe two may be diſtinguiſhed one from the other, yet they are neuer to be ſeparated, and put aſunder, if either of theſe two be wanting, there is no true regeneration, or ſanctification.
Vſe. And therfore deceiue not thy ſelfe in reſpect of this excellent,We muſt bee carefull to ioine mortification and viuification together. and neceſſarie dutie of regeneration, or ſanctification, it is not enough for thee to put off the old man, but thou muſt alſo put on the new, it is not ſufficient to mortifie the fleſh, but thou muſt alſo bee quickened in the Spirit.
Object. Happily ſome will ſay, this is a needleſſe exhortation, for if the corruption of nature bee truely mortifyed, that mortification is wrought by the ſpirit of God, and if the ſpirit hauehave once wrought, that he alſo will renew in holineſſe after the image of God.
Anſw. Indeed it is true, if the ſpirit hauehave beene effectuall, to the putting off of the old man in any, he will alſo bee effectuall in him to the putting on of the new; yet ſome deceiue themſelues in reſpect of putting off of the old man, they thinke the ſpirit of God hath beene effectual in them to the putting off of the old man, when indeed it is not ſo, as when their corruption of nature is onelyonly limited, or kept in by reſtraining grace, they are not naturally diſpoſed, or inclined to ſome enormous ſinne, they hauehave been ciuilly trained vp, and ſo they are brought to a kinde of harmeleſneſſe, and ciuilitie, and therein they pleaſe themſelues, as if the ſpirit of God had been effectuall in them to the putting off of the old man, to ſuch is my exhortation directed; and we are eueryevery one of vsus to take heede of this deceit, for this indeed is to deceiue our own ſoules, if thou wouldeſt bee ſure, that the ſpirit of God hath wrought in thee an aboliſhment, or a wounding of thy naturall corruption, then looke thou finde in thee an anſwerable meaſure of holineſſe, that is an infallible note that the ſpirit of God hath wrought in thee to the putting off of the old man, and that thou art truely regenerate, and ſanctified. Doe not thou therefore content thy ſelfe with thy abſtaining from groſſe ſinnes, or with thy harmleſſe diſpoſition, and therein bleſſe thy ſelfe, but if thou wouldeſt hauehave the comfort of true ſanctification ſealed vp to thine owne ſoule, then neuer reſt till thou finde a new quality of grace, and holineſſe wrought in thee, and remember the wordes of the Holy Ghoſt, Hebrewes. 12.14. Without holineſſe thou ſhalt neuer ſee God to thy comforte.
The next thing we are to marke is the phraſe heere vſed by the Apoſtle (put on) whereby he doth intimate vntounto vsus that inherent holineſſe wrought in true beleeuers, is as a godly garment or glorious ornament, and beeing as a garment it is not eſſentiall, as ſome hauehave imagined, (but that onelyonly by the way) hence wee may gather.
That ſuch as hauehave put on the new man, ſuch as are Doct. 2 clad with the habit of inherent holineſſe are glorious in the ſight of God,Such as are clad with the habit of inherent holineſſe are glorious in Gods ſight. they are ſeene of him apparelled with that which is indeede gratious and pleaſing in his ſight, and though it be ſomewhat ſpotted by the fleſh, as the beſt inherent holines is, yet it is accepted of him in his ſonne, & that they are thus glorious the Apoſtle Peter hath made it moſt plaine 1. Peter. 4, 14. hee there ſaith, that the ſpirit of glory resteth on them, how then ſhould they not bee moſt glorious, and the Prophet Iſay ſpeaking of them ſaith, Iſay 4.5. that vponupon all the glory ſhall be a defence) and thus alſo the Lord himſelfe ſpeaks of his people, Iſay 43.4. thou waſt pretious in my ſight and honourable.
Now the conſideration of this ought to ſtirre vsus vp to a ſpeciall care of inward holineſſe, Vſe. that our ſoules may be inueſted with the new man, with the grace of ſanctification,We are to bee ſtirred vp to a ſpeciall care of inward holineſſe. that ſo the eye of the Lord may bee pleaſed in looking on vsus, and we accepted through his ſonne in his ſight, it is the faſhion of too many in the world, to ſpend much time, and to take great paines in trimming vp the body, yea ſome are afraid of nothing more then of inward grace and holineſſe, becauſe it would croſſe their pride, and forbid the nice dames of this age to make idols of their bodies, and to beſtow ſo much time in tricking themſelues, with prancking and painting, they thinke not on that exhortation of the Apoſtle, 1. Pet. 3.4. but let vsus thinke on it, and remember it, that is the hid man of the heart, that is a thing much ſet by before God, and let vsus take paines for that, and know it is not either ſtrength of bodie, eloquence of tongue, ſharpneſſe of wit, beauty of face, or any other externall thing, or common gift of God, that is, pleaſing vntounto him vnleſſe it be ſanctified, labour therefore for holineſſe and ſanctification, that giues an honour to all inferiour gifts, and by that through Chriſt thou mayſt appeare glorious, and moſt pleaſing in the ſight of the higheſt Maieſty, whom thou ſhouldeſt ſeeke to pleaſe aboue all the world.
Note one thing further; In that the Apoſtle ſets out inward ſanctification to be a putting on of the new man, we may conclude.
Doct. 3 That true ſanctification is entire, it is in all the powers of the ſoule,True ſanctification is found in all the powers of the ſoule. it is a putting on of a perfect whole man with all his parts, and indeede if the ſpirit worke powerfully in vsus, he workes on all the powers of the ſoule; ſanctifying grace is neuer effectuall in one faculty, and not in another.
Vſe. Therfore let no man thinke that he is truly ſanctified, becauſe happily he is enlightned,We are not to thinke our ſelues ſanctified becauſe wee are enlightned. and hath a knowledge of the myſteries of the Goſpell, when notwithſtanding he is carried away with ſome inordinate luſt and affection. Iudas was a man that had great knowledge, no queſtion Chriſt taught him many good things, and hee taught others, yet was he a man vnſanctified, therefore deceiue not thy ſelfe, and remember that true ſanctification is entire, euen of all the powers of the ſoule, and is in eueryevery part and member of the body.
Now come we to the words following (which is renued in knowledge after the image of him that created him.
Our Apoſtle hauing layd foorth the ſecond part of regeneration, or ſanctification begunne in this life, to bee a putting on of the new man in theſe words, hee goes on further to deſcribe the new man, and his deſcription is continued to the end of the next verſe.
In that part of the deſcription of the new man that is expreſſed in the words of this verſe, wee hauehave theſe things layd before vsus:
1. Firſt, the generall frame, or making of the new man, that he is a man renued.
2. Secondly, wherein that renouation, or new making more ſpecially conſiſteth, namely, in knowledge.
3. And thirdly, after what forme or faſhion, in what manner he is renued in knowledge, and that is after the image of God, who is here ſet out to be the creator of him, wherin is alſo implied what kind of renouatiō it is, that it is a recreation, euen a new creation.
Wee muſt ſtand a while to open the meaning of the words (which) that is,Interpretation. which new man (is renued) the Apoſtle heere ſpeakes of the time preſent, ſignifying a continuall action as if hee had ſayd, which is begunne to be renued, and is daily more and more renued, now the word both the originall, and the Engliſh word (renued) ſignifie (as we know) to make a thing new againe, to reſtore a thing antiquated and deformed to the ancient forme, and beauty, and heere in the Apoſtle had an eye to that created holineſſe, that was in man before his fall, and ſo his meaning is, which new man is reſtored to his ancient forme, and beauty which he had in the ſtate of innocency before the fall (in knowledge) or into knowledge, the word heere tranſlated (knowledge) doth properly ſignifie acknowledgement, and ſo the Apoſtles meaning is into an acknowledgement, or into an effectuall knowledge of God, of his will reuealed, and of that which is to bee knowne and acknowledged of true beleeuers: after the image of him that created him (that is) after the image of God, and for the better vnderſtanding of theſe words, wee muſt know that the image of God in man generally taken, is a conformity or likeneſſe of man to God, as Moſes brings in the Lord ſpeaking. Gen. 1.26. Let vsus make man in our image according to our likeneſſe) and conformity, or likeneſſe to God ſtands in two things.
In likeneſſe vntounto him
1. In happineſſe.
2. In holineſſe.
The firſt of thoſe is not heere meant, but onelyonly the ſecond: for ſo the Apoſtle teacheth plainely: Epheſ. 4.24. put on the new man, which after God (that is) in Gods image is created in righteouſneſſe, and true holineſſe, ſo then this is the meaning of the Apoſtle, that the new man is renued in ſuch manner as is effectuall to a conformity or likeneſſe with God in holineſſe (that created him) thoſe words intimate thus much, that the new man is as a new creature of God, thus then we are to conceaue theſe words (which is renued in knowledge after the image of him that created him) as if the Apoſtle had ſaid.
Which new man is daily reſtored to his ancient forme and beauty euen into an acknowledgement of God, of his will reuealed, and of that which is to bee knowne and acknowledged of eueryevery true beleeuer, yea into a knowledge in ſuch manner as is effectuall to a conformity or likeneſſe with God in holineſſe, which new man the Lord hath framed in you as a new creature.
We are heere in the firſt place to marke, that the Apoſtle in deſcribing the new man, ſaith hee is a man renued, a man made new againe giuing vsus to vnderſtand.
That the new man heer ſpoken of (that is) the quality of inherent holines, or the image of God, is not now ſimply new, but was once made before,Inherent holineſſe or Gods image now in man was in man once before and is now renued in him. and was in man once before, as it was indeed in the firſt creation, and that beeing once made, and once in man before it was loſt, as it was by the fall of man, theſe are things agreed vponupon, euen betweene vsus and the Papiſts, though they diſſent from vsus in the manner of the being of Gods image in Adam, and ſay, it was in him meerly a ſupernaturall gift, and we on the contrarie, a naturall gift. I will not diſpute that queſtion, but rather anſwer another queſtion ariſing from hence, in that the image of God was once in man, but loſt by the fall of man, it may be demanded.
How farre foorth the image of God touching holineſſe, Quest. was loſt by the fall of Adam.
Anſwer, Anſw. the image of God in reſpect of true knowledg & holines, was vtterly loſt, yet ſome ſhadow of it is ſtill remaining,Some ſhadow of Gods image is ſtill remaining in man. there is a remnant of knowledge in the minde of man, there is a light of nature, and certaine generall motions of God, as that there is a God, and that he is a puniſher of euill doers, and certaine motions of good and euill, right and wrong, equity and truth, the Apoſtle ſaith, Rom. 1.19.20. that the Heathen came to know Gods eternall power and Godhead by conſideration of the creatures, their vnderſtanding did gather by the ſight of the creatures, that there was a God, and a powerfull God, there is alſo a remnant of Gods image in the will and conſcience of man, the Apoſtle ſayth alſo. Rom. 2.15. the Gentiles did ſhew the effect of the Law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing, ſo then there is a remainder of the image of God in man, yet that is not able to make man holy, no not in part, it is like to a dead childe, wherein happily a man may diſcerne the likeneſſe of the father, yet is it but a loathſome rotten carcaſſe, ſo it is in the image of God remaining in man, it is onelyonly left as a monument of that image that once was in man, and to leaue men without excuſe, Rom. 1.20.
And therefore let this bee the vſe wee make of it, let vsus learne that there is in all of vsus by nature ſufficient knowledge, Vſe. There is in eueryevery man by nature ſufficient knowledg to leaue him without excuſe and to condemn himthough not to make holy, and to ſaue vsus, yet to leaue vsus without excuſe, and to condemne vsus, do not thou think it will ſtand for a good plea at the day of iudgement, that thou neuer kneweſt letter, that which many ignorant perſons now plead for themſelues, to excuſe their groſſe and wilfull ignorance, that forſooth they are not booke-learned, will not then ſtand them in ſteed, no, no, thou haſt knowledge enough within thee to leaue thee inexcuſable, at the day of iudgement, and then to make thy damnation iuſt, the Lord will not then hold thee excuſed for thine ignorance, there is left in thee a light of nature ſufficient to condemne thee, yea thou liuing in the boſome of the Church, and vnderunder the meanes of further inlightning, and thou not profiting by the meanes to thy illumination, and to the renouation of the image of God in thy minde in ſome meaſure, but going on in thy blindnes & ignorance, ſurely the more iuſt, & the deeper ſhal be thy condemnatiō
The next thing we are to marke is this, that the Apoſtle ſaith the new man is a man renued in knowledge, that the new man is a man reſtored to his auncient forme, and beauty, firſt in knowledge, hence wee may take vp this concluſion.
Doct. 5 That the firſt thing wrought in ſuch as are truly renued by the ſpirit of God, is illumination of mind, in renouation according to the image of God,Illumination of mind is the firſt thing that is wrought in them that are truly renued according to Gods image. the ſpirit of God doth firſt inlighten the mind, and indue the minde with knowledge of God, of his will, and of all things that ought to bee knowne: Rom. 12.2. Our Apoſtle perſwading the Romans to a transformation, and change, he doth inſtance in this, that is, and principally that they ſhould be renued in their minds, be changed by the renuing of your mind, and ſo likewiſe Epheſ. 4. hauing bidden the Epheſians caſt off the old man, verſe 23. hee ſaith, and bee renued in the ſpirit of your minds.
The reaſon of this, that in our renouation, the ſpirit doth firſt enlighten the minde, is plaine.
Namely this, becauſe illumination of the minde with true knowledge of God, of his will, and of things that ought to be knowen, is the beginning of all the reſt of mans holineſſe, and according to the meaſure of renued knowledge, there followes a meaſure of holineſſe in all the faculties of the ſoule, and in the whole man.
And let this be thought on, to this purpoſe, Vſe. is it ſo that illumination, enlightning of the minde with true knowledge,Where there is no knowledge of God nor of things needfull to be knowen there is no true holineſſe. is the firſt worke of the ſpirit, in ſuch as are renued, certainely then where there is not knowledge of God, and of his will reuealed, and of things needfull to be knowen in ſome meaſure, there is no new man, no ſpirit, but onelyonly the old man, and the fleſh which cannot enter into Gods Kingdome, where there is no knowledge, but blindneſſe and ignorance, there is no dram of true holineſſe, ignorant perſons may ſay (as they vſe to doe, and ſooth vp themſelues, and ſtand at defiance with them that ſhall charge them to the contrary) that they louelove God, they truſt in him, and they feare him, but indeed they hauehave none of theſe things in them, it is not poſſible that a man ſhould louelove or feare God, or hauehave true hope and confidence in him, who knowes him not in his mercy, louelove, goodneſſe, truth, power, iuſtice, & in the reſt of his attributes, theſe 2. things follow cloſe one vponupon another, & euer go together.
1. An ignorant minde, and
2. A ſinnefull heart.
And certainely, a man without knowledge, is euer a man without grace, I hauehave warrant from the Apoſtle ſo to ſpeake, hee hath coupled them together, Epheſ. 4.18. ſtrangers from the life of God, through the ignorance that is in them, ignorance makes men ſtrangers from the life of God, ignorant perſons hauehave no manner of ſpirituall life in them, let then the Papiſts magnifie ignorance as a mother of deuotion, but let vsus know, that to be in ignorance, is a graceleſſe condition, and let it cauſe as many as finde themſelues in that ſtate, to haſten out of it, it is a fearefull condition that ignorant perſons are in, doeſt thou not yet know God, as he hath made himſelfe known in his word, art thou not acquainted with his properties, with his actions and attributes, as with his truth, iuſtice, power, mercy, and the like, as they are reuealed in his word? are theſe things ſtrange vntounto thee? certainely, then the ſpirit of God hath not yet begunne to worke in thee, thou haſt yet no dramme of ſanctifying grace, thou art yet in thy naturall ſtate, and ſo vnderunder the wrath of God, and ſubiect to the curſe of God, therefore if thou tender the good of thine owne ſoule, neuer reſt till thou find thy ſelfe in ſome meaſure enlightned, and to that end, be diligent in hearing, reading, and meditating, in the word of God, and vſe all other meanes with care, and conſcience that ſerue to that purpoſe.
Queſt. Heere further, in that the new man is renued, firſt, in knowledge; the queſtion may bee, how farre foorth true beleeuers are renued, in reſpect of the knowledge of God, and of good things.
Anſw. Anſwer, onelyonly in part, not perfectly in the time of this life, therefore the Apoſtle heere ſpeaks in the time preſent, and to this agrees that 1. Cor. 13.9. We know in part, and this may ſerue to ſettle our mindes in regard of the manifold doubts and controuerſies that are in the Church and may teach vsus not to maruell, though men of ſingular wits, deepe iudgement, great reading (admit that to bee ſanctified) doe not ſee all truth, but hauehave their errours, we muſt remember that the ſpirit of God doth not renue mens mindes, or giuegive knowledge of God, and of good things perfectly in the time of this life, but ſo far forth only as is needfull for th… good of Gods children.
Obſerue yet further, our Apoſtle ſaith, the new man is renued, in knowledge, or acknowledgement, in ſuch manner as is effectuall to a conformity, or likeneſſe with God in holineſſ. Hence we are taught.
That true illumination, and ſanctified knowledge cannot Doct. 6 be ſeuered from further holineſſe in will, in affections,Sanctified knowledge cannot be ſeuered from further holineſſe. and indeed, in the whole man, and this is cleare from that place. Rom. 12.2. Be yee changed by the renuing of your minde, that yee may prooue what is the good will of God, and acceptable, and perfect, (that is) approue, louelove, and obey the good will of God.
And the reaſon of this is, Reaſon. becauſe the worke of Gods Spirit can neuer be fruſtrate, he neuer workes in vaine, but alwaies attaines the end of his working; now the ende of ſpecial illumination, and of ſanctified knowledge wrought by the Spirit of God, is the reſtauration of the will to ſome meaſure of liberty in good things, and that there may bee a conformity to God, in holineſſe in the whole man, and therefore true illumination can neuer bee ſeuered from further holineſſe in the will, and in all other powers of the ſoule.
Now happily ſome may demand, Queſt. what I meane by true illumination and ſanctified knowledge, are not all theſe truly enlightned, who hauehave knowledge of the word of God wrought in them by the ſpirit of God.
For anſwer to this, we muſt know, Anſw. that there are two ſorts of knowledge of the word of God, and both wrought in the minde by the ſpirit of God.
One generall, and Hiſtoricall which is onelyonly a bare conceiuing of the ſenſe, and mening of the word, and ſuch knowledge may be ioined with Atheiſme, vnbeleefe, and ſinne.
The other is ſpeciall, and experimentall knowledge, and that is a particular acknowledgement, and perſwaſion of the truth of the whole word of God, a beleeuing knowledge, and that cannot bee diſioined from good affections, it is not poſſible that any ſhould in truth acknowledge that God is true in his word, merciful, bountifull, and iuſt, and not be affected to him accordingly, and that is the knowledge I ſpeake of.
Vſe. And for vſe of this point, hence take we notice whence it comes to paſſe, that many knowing much, yet anſwere not their knowledge in a meaſure of holineſſe, heere is the reaſon, their knowledge is not ſanctified,Many know much and yet anſwer not their knowledge in a meaſure of holineſſe becauſe their knowledge is not ſanctified. they know, but do not acknowledge the truth of Gods will reuealed, they are like hard veſſels of ſtone, that hold ſweet water, and yet are not ſweetned by it, their mindes hold a fleeting knowledge of God, and of his will, but are not thereby bettered, and indeed, many times men by their generall knowledge become much more obſtinate in ſinne, then they that are altogether ignorant: why doth not our knowledge of Gods iudgements often ſenee, and of his mercies continued vntounto vsus, worke in vsus a loathing of ſin, and a louelove of holineſſe? Surely, heere is the cauſe our knowledge is a meere ſpeculation, and not a feeling knowledge, we ſubſcribe not in our hearts to the manifeſt truth of Gods iuſtice and mercy; we muſt therefore labour not onelyonly to abound in knowledge, but in ſpirituall ſenſe and feeling of that wee doe know, as we are taught, Phil. 1.9. Taſte and ſee how gracious the Lord is, ſaith Dauid, Pſalm. 348. Not onelyonly ſee, and vnderſtand the goodneſſe of God,Note. but taſte, and feele the ſweetneſſe of his mercy. Illumination not ſanctified may be in the reprobate, yea in the Deuill himſelfe; therefore let vsus labour for ſanctified knowledge, and let vsus pray to God that together with the knowledge of his will, he will giuegive vsus the ſtength of his grace, that our illumination, and knowledge may be effectuall, and powerfull to worke in our wils, affections, and whole man, the like meaſure of holineſſe. Doct. 7
Gods image mage in man ſtandeth in a conformity with God in true knowledge and holineſſe.Now further, in that the Apoſtle doth thus deſcribe the new man, to bee a man renewed into acknowledgement, euen to a conformity, and likeneſſe with God in holineſſe, we may eaſily ſee what is the likeneſſe of God in man, wherein it conſiſteth (namely in conformity, and likeneſſe with God in true knowledge and holineſſe. The image of God conſiſteth not in the naturall ſubſtance, or faculties of the ſoule, or the abilities of it, (for then wicked men hauehave ſtill the image of God in them, and the Lord ſending their ſoules to hel he condemnes his owne image) but in ſpirituall gifts, in wiſdome, and iuſtice, in true knowledge, holineſſe, and righteouſneſſe, which were in man before the fall by creation, and now ſince the fall are wrought in man, euen in ſuch as are renewed by grace, this text together with that Epheſ. 4.24. makes this a cleare point; I onelyonly note it in a word, to ſhew the weakeneſſe of that argument of the Papiſts, which they vſe to bring from Gods image in man, to prooue it lawfull to make an image of God.
For thus they reaſon, Ʋſe. man (ſay they) beares the image of God, but we may make the image of man,The weaknes of that popiſh argument frō Gods image in man to proue it lawfull to make an image of God, diſcouered. therefore we may make the image of God: a meere ſhift if wee rightly vnderſtand wherein the image of God conſiſteth, we ſhall eaſily ſee thorow this argument, and diſcerne it to bee but a cauill, for that wherein man is like to God is ſpirituall, and inuiſible, and therefore cannot bee deciphered by a viſible image.
Oh, but (ſay they) though God the Father, or the holy Ghoſt cannot be pictured, yet God the Sonne, Object. he being not onelyonly God, but man alſo, he may.
I anſwer Anſw. them, there cannot poſſibly be made an image of whole Chriſt, for Chriſt is both God, and man, and the maine thing that makes him Chriſt, is his Godhead, which can no way be reſembled, and ſo there cannot be made an image of Chriſt without leauing out that which chiefly makes him Chriſt (namely) his Godhead, if we deſire to ſee a liuely image of Chriſt, and to ſee it to our comfort, let vsus then looke on him in the preaching of the Goſpell, and adminiſtation of the Sacraments: if there wee ſee him, we ſhall hauehave comfortable fellowſhip, and communion with him.
Looke we yet a little further on this deſcription, in that the Apoſtle calles a renouation in knowledge, and true holineſſe, a renouation after the image of God, or a renouation to a likeneſſe with God, heereby is further diſcouered.
Doct. 8 Who amongſt men are moſt like to God, and what men do moſt of al reſemble him (namely) ſuch are moſt renued in knowledge, and in true holines,Such men as are moſt renewed in knowledge and true holineſſe, are moſt like to God. & righteouſnes, we muſt vnderſtand this of meere men; for Chriſt God and man, is in more ſpeciall maner the image of his father, as we hauehave it, Cap. 1.15. He is the eternall Sonne of God, and ſo his moſt abſolute and perfect eſſentiall image, and in him as he is God manifeſted in the fleſh, God incarnate, doth God manifeſt himſelfe to bee moſt wiſe, moſt iuſt, and mercifull; therefore I thus propound the point. That ſuch amongſt men, ſuch as being meere men are moſt renewed in knowledge, and holineſſe, are moſt like to God, and doe moſt reſemble him, and the ground of this, may be that we finde. Rom. 8.29.
Reaſon. Becauſe they who are renued in knowledge, and holineſſe, are made moſt like to the image of Chriſt, and beeing conformed, and made moſt like to him, who is the perfect image of God, they come moſt neere to a ſimilitude and likeneſſe with God, though that place doe chiefelie driue at conformity with Chriſt, in ſuffering in this life, and ſo in glory in heauen; yet it may be alſo truely vnderſtood of conformity with him in holineſſe begun in this life, to be made perfect in the life to come, and ſo it proues the point in hand, that ſuch as are moſt renewed in true knowledge, and true holineſſe are moſt like to Chriſt, and therefore doe moſt reſemble God. We find in the Scripture that the Magiſtrate is the image of God, in regard of his eminency and authority ouer others, and therefore alſo hath the name of God put vponupon him, Pſalm. 82.1. God ſtandeth in the aſſemblie of gods. And man is the image of God in regard of his ſuperiority ouer the woman, and the whole family, 1. Cor. 11.7. Yet both that Image of God in the magiſtrate, and that in the husband is but an image that is outward, it is rather, as I may ſay, in the garment, then in the bodie; the true and moſt liuely image of God in men in this life, is a renouation in knowledge and holineſſe, and they that are moſt tenewed in true knowledge and holineſſe, are moſt like to God.
And this may ſerue to comfort, and cheere vp the hearts Vſe. 1 of all ſuch as are truely renewed in knowledge, and holineſſe,Comfort and encouragement to ſuch as are truely renued in knowledge and holineſſe. and encourage them daily more to be renewed; for doubtleſſe they that beare the Image of God in any meaſure are deare to the Lord, and the more they are renewed according to his image, the more deare are they to him, as children that moſt reſemble their Father, are moſt deare to the Father, it is the greateſt ioy and pleaſure that a man can hauehave in any worldly thing to behold his owne image in his childe, and to looke on his owne fauour, and faſhions, his owne countenance, and conditions in his childe: ſo the more a man reſembleth God in holineſſe, the more is hee beloued of God, and the more deare to him as being ſo much liker to him; yea there is no compariſon betweene Gods delight in his children, and the delight that earthly parents take in their children, but onelyonly for our vnderſtanding it may thus bee deliuered; his louelove to his children, and his delight in them exceeds the louelove of earthly parents, as farre as God excels duſt, and earth, ſinne, and corruption.
And hence it is, that Abraham is called the friend of God, Iam 2.23. The Lord was delighted with him, as one familiar friend is with another; and Dauid a man after Gods owne heart, Act. 13, 22. And the Saints at Rome beloued of God Rom. 1.7. Howſoeuer the goodnes and holineſſe of Gods children doe not profit,Note. or pleaſure the Lord (for he ſtands in no neede of it) yet is it pleaſing to him, and not for the merit of it, but through Chriſt he is delighted in the righteouſneſſe of his children. Pſalm. 147.11. And they that are moſt renewed in holineſſe according to his image are moſt deare and precious in his ſight, both in life and death. Let this then comfort ſuch as are renewed in any meaſure according to Gods image, and incourage them to labour ſtill more, and more to bee renued.
Vſe. 2 Againe, for a ſecond vſe of this point, is it ſo that ſuch as are moſt renewed in true holineſſe are moſt like to God,It is moſt diſpleaſing to the Lord, when ſuch as are moſt renued in true holineſſe are wronged or any way abuſed. then certainely it muſt needes bee a thinge moſt diſpleaſing to the Lord, to doe them violence, to offer them any indignity, or any way to abuſe them; for that abuſe reacheth to God, whoſe image they beare, to abaſe any that carries about the leaſt ſtamp of Gods image, is no doubt a great ſinne, but to abuſe them, in whom there is a liuely and large impreſſion of it, in whom a man may diſcerne euident tokens of Gods image renewed, that is without queſtion, a greeuous ſinne, and highly diſpleaſing to the Lord. We know if a man doe any way abuſe the Kings picture, he doth hazard the loſſe of his life, and if one offer violence to an Idolatrous image of Chriſt, yea of the Virgin Mary, or any other Saint among the Papiſts, hee expoſeth himſelfe to danger of death, and will the Lord ſuffer the wrong done to his Image appearing in his children to eſcape vnpuniſhed? No certainely it cannot bee, the Lord will one day puniſh ſuch impietie moſt ſeuerely, and yet it is a common thing in the world, to offer, and to doe much wrong, and many indignities to ſuch as beare the image of God; yea many times to reproach them euen becauſe they beare his image, and to lay that as a reproach before them, and in that reſpect to caſt contempt on them, and to loade them with opprobrious termes. Surely, ſuch perſons as ſo doe, ſhew whoſe image they beare, euen the image of the world, and the image of the Deuill, and we are not to maruell at their manner of dealing, 1. Iohn 3.13. Maruell not my brethren though the world hate you. And let them know, that they abuſing ſuch as carry about the image of God, that abuſe reſteth not on the parties abuſed, happily poore men, or women, but it reacheth to heauen, euen to the Lord whoſe image it is, and they wrong ſuch as are moſt precious in the ſight of God, and as tender to him as the apple of his owne eye, Zach. 2.8. And will the Lord ſo long endure ſo tender a part as it were the apple of his eye to bee touched and wronged? No, no, aſſure thy ſelfe hee will not long ſuffer himſelfe to be touched in that which is ſo tender, and precious to him, and thou ſhalt not long eſcape his puniſhing hand, thinke on it whoſoeuer thou art that doſt any way abuſe ſuch as are renewed in holineſſe according to Gods image, and repent of that ſinne.
Yea, let vsus eueryevery one learne to eſteeme highly of them Vſe. 3 that are renewed according to the image of God,We are highlie to eſteeme ſuch as are renued according to Gods image. let vsus hold them moſt deare to vsus, that are moſt deare and precious in the ſight of God; let vsus therein follow the example of Dauid, Pſalm. 16.3. Let all our delight bee in the Saints that are on the earth; and in ſuch ſhould our delight be: for aſſuredly we louelove not the Lord, vnleſſe wee louelove them that beare his image, and eſpecially ſuch as are moſt renewed according to his image, and that in ſpeciall maner, ye ſeeke to doe them good, as occaſion is offered aboue others.
One thing yet remaines to be obſerued in theſe words, the Apoſtle ſaith, the new man is created of God: hence it is moſt plaine.
That the new man is Gods creature, he is not a thing peeced, Doct. 9 but newly created, and the worke of his hand a…one,The newe man is Gods creature, and the worke of his hand alone. (for it is proper to him to create) and we are able to bring as little helpe to our renewing, as we did, or could doe to our firſt making.
And this meets with that conceit of the Papiſts, who ſay, wee may diſpoſe, and prepare our ſelues to receiue Ʋſe 1 grace: if it be abſurd to ſay, we did help the Lord,Confutation of a Popiſh conceit. or could hauehave done, to create vsus; as abſurd, and falſe it is to ſay, wee can bring any helpe to our recreating and renewing, as the Papiſts ſay.
Vſe 2 Their is a conceit alſo of ſome phantaſticke ſpirits in the world that is met withall by this truth,Confutation of that fancy that the new man in the regenerate is a participation of the very nature of God. that the newe man is Gods creature; ſome light braines there bee, who ſay, that the new man in the regenerate is a participation of the very nature of God, and that ſuch as are regenerate are pertakers of the diuine eſſence of the Godhead, and they are deified; ſo they ſpeake blaſphemouſly, wee are to take heede of this deluſion, ſuch as hold this conceit bragge much of the Spirit, and of illumination, but indeed they are puffed vp with a ſpirit of giddineſſe, and are deluded by the Deuill, this their conceit cannot ſtand with the truth of this text, that the new man is created of God, for to no creature doth God communicate his diuine eſſence.
But happily they will obiect, Object. and ſay, that holineſſe is eſſentiall in God and part of his nature, as are all his attributes, there is nothing in him accidentall, and the holineſſe that is in the regenerate, come from the holineſſe of God, and therefore it is part of his diuine eſſence.
I anſwer, Anſw. though holineſſe in the regenerate flow from the holineſſe of God, yet is it not in them as a part of his nature, but in them a created gift, and a quality, or accidentall thing: to make this plaine by that which is better knowne, wee know there is ſtrength in many creatures in men, in bruite beaſts, I might adde alſo in Deuils; now there is no ſtrength in any creature, but it comes from the power of God, and ſhall we therefore ſay, that the ſtrength in the creature is part of Gods eſſence and diuine nature: ſurely then we make not onelyonly bruite beaſtes, but Deuils alſo partakers of Gods eſſence, and deified, which to ſay, or once to thinke, is more then monſtrous blaſphemy, we are to hold, that ſtrength in God is eſſentiall and of his nature, but the ſtrength of the creature is a qualitie, and accidentall; and ſo is holineſſe eſſentiall in God, and accidentall in men.
They obiect Object. againe, that in Chriſt the fulneſſe of the Godhead dwells, chap. 2.9. and wee receiue of his fulneſſe. Iohn 1.16. Therefore wee are partakers of the diuine nature to our regeneration.
Anſwer. Anſw. In the one place it is expreſly ſaid, the fulneſſe of the Godhead; in the other, the fulneſſe of grace, Iohn 1. verſe 14. therefore if they bee not wilfully blind they may ſee the weakeneſſe of that obiection.
Obiect. Object. They ſay further, 2. Peter 1.4. the regenerate are ſaid to be partakers of the godly nature.
Anſwer, Anſw. the word is not foreign but foreign the Apoſtle vſeth not ſuch a word, as doth ſignifie the godhead, or the eſſence of God, but words that may be rendred as they are (godly nature) and thereby is meant ſuch a pretious and excellent gift of holineſſe, as doth reſemble the diuine vncreated holineſſe of God.
That is but your gheſſe (ſay they) the holy Ghoſt ſpeaks Obiect. 3 plainely, and he is wiſer then we.
It is true, Anſw. and therefore his meaning is not preſently conceiued, by looking on the bare words and letter of the text; but by comparing that with this our text, where the Apoſtle ſaith, the new man is created of God, and with other places of Scripture, wee may not make the ſpirit to ſpeake contradictories; other obiections they make but theſe are the chiefe; I wiſh that ſuch as hauehave beene tainted with this conceit, would but duly conſider on what weak grounds it is built, and that they would in humility compare one place of Scripture with another, and then no doubt, by the bleſſing of God, they may come to ſee and acknowledge their error.