Exposition of Colossians, Sermons · Chapter 3 · Verse 11
VER. 11. Where is neither Grecian nor Iew, circumciſion nor vncircumciſion, Barbarian, Scythian, bond, free: but Chriſt is all, and in all things.
In this verſe our Apoſtle goes on further to deſcribe the new man, and heere he ſets him out by the condition of the perſons in whom the new man is found.
1 Firſt, by ſhewing that in ſuch as are renued according to Gods image: neither nation, not outward condition is any thing, and this the Apoſtle doth expreſſe in diuers particulars, that where the new man is, there is neither Grecian nor Iew, their is neither circumciſion nor vncircumciſion, Barbarian, Scythian, bond nor free.
2 Secondly, by ſhewing that in whome the new man is, Chriſt is all in all, in the laſt words of the verſe, but Chriſt is all, and in all things.
Now the occaſion of this ſpeech, that where the newe man is, there is neither Grecian nor Iew, &c. was this, certaine falſe teachers ſought to put it into the heads of the Coloſſians, that among ſuch as were renued; there was great difference, ſome were better then others, and had priuiledge aboue others, as that a Iew was better, and had priuiledge aboue the Gentile, the circumciſed aboue the vncircumciſed, and that it was a great priuiledge to bee a Grecian rather then a Barbarian, or Scythian and to bee a free man, rather then a ſeruant, heereupon the Apoſtle takes occaſion to teach the contrary, that among ſuch as are renued in true holineſſe there is no ſuch matter, there is neither Grecian, nor Iew, circumciſion, nor vncircumciſion &c. but Chriſt is all and in all things.
Interpretation.Come we to examine the words touching the ſence and meaning of them (where) that is, where the new man is where there is a renouation according to the image of God, there is neither Grecian not Iew &c. his meaning is not that among them there is a confuſion of all conditions, and no difference of nation, or outward condition, but the differences that be among men, either of nation, or outward cō dition, are nothing auailable to commend them to God, or to make them more or leſſe pleaſing in his ſight, as the falſe teachers taught, that ſuch as are renued are neither bettered towards their true holineſſe, iuſtification in the ſight of God, and ſaluation, in that they are Iewes, circumciſed or free men, nor hindered in that they are vncircumciſed, Barbarians, Scythians, or bond men, and that this is the meaning of the Apoſtle, it may plainely appeare by that which he ads, that Chriſt is all, and in all things, for Chriſt is all in all to iuſtification, and ſaluation, and the meaning of thoſe words (that Chriſt is all and in all things) is this, that Chriſt is to all true beleeuers, whether Grecians or Iewes, &c. all ſufficient, euen in all things that pertaine to their iuſtification, and ſaluation, he being made to them, as the Apoſtle ſaith, 1. Cor. 1.30. Wiſedome, and righteouſneſſe, & ſanctification, and redemption.
Now heere for further opening of the words, two queſtions Queſt. 2 are to be anſwered, touching the differences heere expreſſed, as
Firſt it may be demanded, why the Apoſtle addes to Iew circumciſion, for Iew & circumciſion ſeem to be both one.
Anſwer, Anſw. the Iewes had a double prerogatiue, one of nation, and another of ſacrament, one in that they were of the ſeed of Abraham, or tribe of Iuda, and ſo they were called Iewes.
The other in that they had the ſeale of the couenant, circumciſion, by which they were diſtinguiſhed from other people, and ſo called circumciſion, and both theſe did falſe teachers magnifie, and therefore the Apoſtle doth expreſſe them both diſtinctly.
Againe, it may bae demanded, why to Grecian the Apoſtle ads Barbarian and Scythian, ſeeing vnderunder the name Grecian,Rom. 2.9.10 is wont to be ſignified all the Gentiles, as appeares.
Anſw. Anſwer, the Grecians vſed to call all other nations, and eſpecially ſuch as were more rude (Barbarians) and among them they hold the Scythians moſt barbarous, the Apoſtle therefore addes Barbarian and Scythian to ſignifie that not the moſt barbarous amongſt the Gentils conuerted and renued in true holineſſe, were leſſe pleaſing to God in reſpect of their rudeneſſe and inciuility, but were as pleaſing to him as the Iewes or Grecians. Thus then we are to conceiue the words of this verſe, as if the Apoſtle had ſayd.
Where there is renouation according to Gods image, there no difference of nation, or naturall condition, bee it Grecian, Iew, Barbarian, Scythian &c. doth either helpe or hinder men as concerning their true holineſſe, iuſtification in Gods ſight, and their ſaluation; but to them of what nation or condition ſoeuer, Chriſt is al-ſufficient euen in all things that pertaine to their iuſtification and ſaluation.
Firſt let it be heere obſerued of vsus, that our Apoſtle doth not ſimply deny all difference and diſtinction of men, in regard of nation or outward condition, among ſuch as are renued according to Gods image, and that among true Chriſtians there is no difference nor diſtinction at all, in reſpect of nation or outward condition; but that the differences that be amongſt them are not auailable in regard of holineſſe, iuſtification and ſaluation; heere is no ſimple, but a reſpectiue deniall of theſe differences, of Grecians, Iewes, &c. this is to be obſerued, that we may diſcerne how looſe and vngrounded that concluſion is, that ſome would force from this, and the like places of Scripture (namely) this.
That by this text and the like, is taken away all difference and diſtinction of men among Chriſtians,The Anabaptiſticalll fancy that all difference and diſtinction of men among Chriſtians is taken away diſcouered. it is the conceit of the Anabaptiſts, that this and the like places of Scripture doe take away the diſtinction of Magiſtrate and ſubiect, maſter and ſeruant, and the like, and that there ought to be no ſuch difference among Chriſtians, as one to bee ouer others and one to bee in ſubiection to another, but indeed, it is a meere fancy, this text rightly vnderſtood, will not beare ſuch a concluſion, and ſo to gather from hence, is to contradict the plaine euidence of Scripture, in other places, Iſay. 49.23. the Lord ſpeaking of the conuerſion of the Gentiles, and ſo of the Church vnderunder the Goſpell, he ſaith, Kings ſhall bee thy nurſing fathers, and Queenes ſhall bee thy nurſes, and the Apoſtle, 1. Timoth. 2.2. biddes vsus pray for Kings, and for all that are in authority, yea in this very chapter, the Apoſtle confirmeth the authority of ſuperiours, and teacheth ſubiection of inferiours, with the duties of both.
But ſay they, Galath. 3.28. the Apoſtle ſayth, Object. all beleeuers are one in Chriſt, there is neither Iew nor Grecian &c. therefore there ought to bee no difference of men among Chriſtians.
Anſwer, Anſw. it is true, all beleeuers are one as they are members of Chriſt, in reſpect of their ſpirituall ſtate in Chriſt, and that is the meaning of the Apoſtle, but they are members of ſome ciuill ſociety in the world, and ſo not all one, but there is, and ought to be difference and diſtinction among them, if that were a good collection, beleeuers are all one in Chriſt, therefore there is no difference of Magiſtrate & ſubiect among them, by the ſame reaſon we might confound the ſex of man and woman, for the Apoſtle ſaith in that place, there is neither male nor female, we ſee then that neither that, nor this text do any whit fauor that Anabaptiſtical fancy, that there is no diſtinction of men among Chriſtians, but it is a truth to be receiued, that the Goſpel, & Chriſtian gouernment & pollicy, may well ſtand together.The Goſpell, and Chriſtian gouernment, and pollicy may well ſtand together.
Obſerue we in the next place, that the Apoſtle here reckons vp the moſt excellent differences amongſt men, as the Grecian who did excell the Gentiles in humane wiſedome, the Iewe to whome as the Apoſtle ſayth, Romans the 9.4. appertained the adoption and the glory, and the couenants, and the giuing of the Law, & the ſeruice of God, & the promiſes, circumciſion, the profit whereof was much eueryevery manner of way: Ro. 3.2. & outward freedom which is an excellent thing; and he ſaith that none of theſe are any thing auailable in ſuch as are renued according to the image of God, to commend them to God, and to make them more holy and pleaſing to him. Hence we may eaſily raiſe this concluſion.
Doctr. 1 That no outward priuiledge, prerogatiue, dignity, or excellency whatſoeuer is of any account in the ſight of God to make any one more holy or pleaſing to God,No outward priuiledge, prerogatiue, or excellency is of any account in Gods ſight to make any one more holy or more pleaſing to God. it is not the greateſt preheminence in the world, that i… of any eſteeme or worth, to commend a man in Gods ſight, I might ſhew this by many particulars to inſiſt in one or two, was it not a great priuiledge to be of Chriſt his kinred, in reſpect of bloud, no doubt it was more then to bee allied to the greateſt Emperor in the world, & yet mark what our Sauiour ſayth of it. Mat. 12.48. who is my brother, and who are my brethren, as if he had ſayd, what is that priuiledge to be my kinſmen by bloud? is that any thing woorth to make them more holy or pleaſing to God? no, no, I tell you they are my brethren, and my mother, that do the will of my father which is in heauen, alliance in faith is neerer and deerer to mee then that in the fleſh, who euer had greater honour then was vouchſafed to the virgine Marie, to bee the mother of Chriſt, yet was all this nothing to commend her to God, had ſhe not borne Chriſt in her heart, as well as ſhe bare him in her wombe, ſhee had neuer beene ſaued.
Now the reaſon why outward priuiledges are of no eſteeme in the ſight of God, to commend any as more holy and pleaſing to him is plaine, (namely) this, becauſe they are carnall and temporall, and the things accounted of with God, are ſpirituall and eternall, euen things agreeable to the nature of God.
Reaſon. Now then firſt this meets with an error of the Papiſts, who teach that ſome outward callings and actions commend men to God, as ſingle life, faſting, and voluntary pouerty, Vſe. 1 yea, they ſay,Confutation of the Papiſts teaching that ſome outward callings and actions commend men to God. that virginity and ſingle life is a ſtate of perfection farre excelling marriage, and in it ſelfe of ſuch dignity as it commends the perſon before the iudgement ſeat of God, and deſerues Gods grace, full remiſſion of ſins, the kingdome of God, and life eternall, a doctrine not only blaſphemous and full of contumely, and derogation from the bloud of Chriſt, but ſuch as doth directly croſſe that often repeated (and therfore moſt infallible) ſentence of Scripture: that God is no accepter of perſons, that he regards no outward ſtate, condition, or dignity in the world for what elſe is ſingle life, but an outward ſtate, or manner of life, and therefore admit it to be moſt excellent, yet of it ſelfe it cannot commend, or make any one more pleaſing to God.
Againe, for a ſecond vſe of this point, is it ſo that no outward Vſe. 2 priuiledge, dignity, or excellency, is of any account in Gods ſight, nor doth make holy and pleaſing to him, Oh then iudge not of Gods fauour by the outward faſhion of the perſon of any man,We are not to iudge of Gods fauour by the outward faſhion of any mans perſon. deeme not ſuch a man holy or highly fauoured of God, becauſe hee is encreaſed in wealth, honoured in the world, or the like, doe not thou ſo iudge of thy ſelfe, think not highly of thy ſelfe in regard of birth, honour, wealth, fauour, or any outward excellencie whatſoeuer, it is not any of theſe or the like, that doth commend thee to God, and make thee pleaſing to him, thou art indeed to praiſe God for any excellency or preferment he hath vouchſafed vntounto thee, and hauing aſſurance of Gods fauor in Chriſt, thou mayſt lawfully enioy it, for God giues to his children, together with the outward bleſſing, ioy, in the fruition and vſe of it, Eccl. 5.18.19. but yet take heed thou boaſt not thy ſelfe, and lift not vp thy ſelfe in that reſpect with God, as if that outward good thing did make thee pleaſing to God; no, no, remember it, it is not any outward preferment whatſoeuer, no, not in religion, that in it ſelfe makes thee holy and pleaſing to God, it was the conceit of the people of God in ancient time, that they were highly in Gods fauour, becauſe they had Gods Temple, & his outward worſhip amongſt them, Ier. 7.4. they cried out, the temple of the Lord, the temple of the Lord, & is it not the conceit of too many in our daies? do not many bleſſe themſelues, and thinke themſelues highly in Gods fauour, only becauſe they hauehave beene baptized, and they enioy the miniſtrie of the word, & are made partakers of the outward Sacrament? Oh deceiue not thy ſelfe whoſoeuer thou art, theſe things as they are onelyonly outward priuiledges which thou enioyeſt, and happily others want, do not make thee holy and pleaſing to God, or neerer to heauen, no thou maiſt hauehave & enioy theſe & periſh, yea, they may be to thee ſeals of deeper condemnation, euer think on it, that it is not any outward priuiledge, no not in religion, that can of it ſelf make thee pleaſing to God, and therefore doe not lift vp thy ſelfe in regard of the fruition of outward priuiledges of religion, neue reſt till thou hauehave further aſſurance of Gods fauour, then the enioyment, and outwatd vſe of them.
Obſerue yet further, that the Apoſtle heere reckons vp the meaneſt differences amongſt men (as vncircumciſion, Barbarian, Scythian, who were moſt rude bond-ſeruants, who were not ſuch as amongſt vsus ſerue for wages, or apprentices, but bond ſlaues, which were wholly their maſters, and reckoned as part of his goods Exod. 21.21. and he ſaith, none of theſe hinder ſuch as are renued according to Gods image, as concerning holineſſe, iuſtification in the ſight of God, and ſaluation: hence then wee may take vp Doct. 2 this concluſion.
No outward want or baſeneſſe doth in it ſelfe make men leſſe holy or leſſe pleaſing to God. Reaſon.That no outward want or meanes whatſoeuer, doth in it ſelfe hinder men in reſpect of holineſſe, no baſeneſſe, either of nation, or outward condition, doth in it ſelfe make men leſſe holy, or leſſe pleaſing to God. And this is built on the ſame ground with the former concluſion.
Becauſe no outward thing is of any account with God to make more or leſſe holy, and hence it is that the Apoſtle doth cheere vp ſuch as be of meaner condition, 1. Cor. 7.21.22. Art thou called being a ſeruant, care not for it. Let not that diſcourage thee, thou art as pleaſing to God, as a freeman, For hee that is called in the Lord being a ſeruant, is the Lords freeman. I might adde to this other places of Scripture, but no doubt wee will eaſily yeelde this to be a truth.
And the vſe of it is that which the Apoſtle teacheth in the place before cited, Ʋſe. it ſerues for the comfort of ſuch as be of meane condition in the world, it may teach them, not to bee deiected, and caſt downe in regard of their meane, and poore condition, their hard condition (which is not in them to change) may happily depriue them of many priuiledges, and benefits belonging to this life, yet it nothing at all hindereth them in ſpirituall and heauenlie things. What doſt thou then, thou art that poore, and deſpiſed in the world, what doſt thou vexing thy ſelfe with conſideration of thy meane eſtate? art thou renued according to Gods image?Such as be of poore and meane condition in the world,,, are to be cheered vp in this, that their hand cō dition hindereth them not in ſpirituall and heauenly things they being renewed according to Gods image. then lift vp thine eies, and cheere vp thine heart, with the ſight of that honour belongs to thee. I may ſafely tell thee, thou art as high in grace and fauour with God, as the greateſt Monarch in the world. A ſweete comfort for all poore and ſilly ſoules, on whom proud rufflers looke ſo bigge, as if they were not worthy to wipe their ſhooes: well, care not for their contempt, comfort thy ſelfe with this, if thou be renewed according to Gods image, thou art as high in Gods fauour, as the greateſt in the world, and thinke on that to thy comfort.
Now, heere a doubtA doubt. is to be anſwered, in that no excellency, or meanes of outward condition is of any account with God, to make men more or leſſe holy, and pleaſing to God: ſome may doubt of this, and ſay, there is difference of the workes of men renued, in regard of outward ſtate and condition, as the worke of a Miniſter, or Magiſtrate is farre more excellent then the worke of a meane Artificer, and the Lord hath promiſed, and will crowne ſome with a greater degree of glory in heauen then others, Daniel 12.3. They that turne many to righteouſneſſe ſhall ſhine as the ſtarres for euer and euer. Therefore it may ſeeme that euen outward ſtates, and conditions of men, are of ſome account with God.
To this I anſwer, Anſw. it is true indeed, if we compare worke to worke, there is difference betwixt one worke, and another: and no doubt there ſhall bee degrees of glory in heauen according to their kinds, but neither one worke nor other doth make men more accepted in the ſight of God, the Lord in mercy hath promiſed, and will reward the works of true beleeuers, with different degrees of glorie, according to the kind and quality of them, but not any worke whatſoeuer, be it neuer ſo excellent, or by whomſoeuer it is done, doth make a man holy and accepted of the Lord, and conſequently no outward ſtate is of account with him to make men accepted with him, or more or leſſe to iuſtifie them in his ſight.
Now proceede wee to ſuch other points of inſtruction as are hence offered vntounto vsus; marke wee further that the Apoſtle ſaith, where the new man is, where renouation is according to the image of God, there Chriſt is all, there Chriſt is al-ſufficient, as concerning acceptation with God, and iuſtification in his ſight. I might heere take occaſion to ſhewe that all-ſufficiency to iuſtification in Gods ſight, euen to the iuſtification of ſuch as are renewed in knowledge after the image of God, is onelyonly found in Chriſt, and that there is not as the Papiſts teach,
A firſt, iuſtification by Chriſt.
And a ſecond, by the workes of the regenerate.
Doctr. 3 But this wee hauehave heeretofore touched, and it is not ſo proper to this place, but the point more agreeable to the purpoſe of the Apoſtle heere laid before vsus, is this.
We may plainely ſee that Chriſt is all-ſufficient to ſuch as are renewed according to Gods Image, ſuch as are renewd Doctr. 3 in knowledge, and true holineſſe, to them is Chriſt al-ſufficient, to them is Chriſt the ſupplie of whatſoeuer can be wanting,Chriſt is all ſufficient to them that are renued according to Gods image ſupplying to them whatſoeuer can bee wanting, and making them accepted in Gods ſight. if they be vncircumciſed, Chriſt is circumciſion to them; yea, a more excellent circumciſion then the Iewes had; if they be Schythians, Chriſt is inſteed of ciuility to them, and he is their perfect wiſdome; if they be ſeruants, he is their perfect freedome; in a word, Chriſt is eueryevery way ſufficient to them that are ſanctified, and renewed according to Gods image, to make them accepted and pleaſing to the Lord, 1. Cor. 1.30. the Apoſtle ſaith, Yee are of him, (that is) of God, and his meaning is, ye are begotten of God, regenerate by his Spirit, and renewed, as may appeare by the ſame phraſe, 1. Iohn 4 4. Yee are of God, and hauehave ouercome them, for greater is hee that is in you, then he that is in the world. Vnderſtanding the Spirit of God; ſo then the Apoſtles meaning in ſaying (yee are of him) is this, yee are regenerate, and begotten anew of the Spirit of God in Chriſt Ieſus, and then to this the Apoſtle ſubioines who of God is made to vsus, euen to vsus that are ſo regenerate, and renewed; Wiſdome, perfect holineſſe, ſanctification: and redemption. Heb. 10.14. The holy Ghoſt ſaith, That with one offering hath he conſecrated for euer them that are ſanctified) Chriſt hath conſecrated, or (as the word is) perfected for euer them that are ſanctified. A plaine proofe of this, that to them that are ſanctified, and renued according to the image of God, Chriſt is all ſufficient, and full perfection.
Let this bee laid vp as a ground of excellent comfort in Vſe. 1 the hearts of all ſuch as are truely renued by the ſpirit of God, it onelyonly ſerues to cheere vp the hearts of all ſuch as are truely ſanctified in any meaſure; they finde and feele in themſelues great wants, and a world of imperfections,Comfort to ſuch as are truly ſanctified againſt the feeling of great wants and imperfections in themſelues. and they many times ſigh and grone vnderunder them, but let them not be too much deiected, let not the conſideration of thy wants ouerwhelme thee, and ſwallow thee vp, art thou in any meaſure renued according to Gods image? hath the ſpirit of God beene powerfull in thee, to the aboliſhment of thy corruption, and to thy renouation in ſome meaſure renewing thee in knowledge, and true holineſſe? Oh then, let not the ſight of thy wants, and imperfections vtterly caſt thee down; remember that thy renouation according to Gods image doth giuegive thee aſſurance, that Chriſt is to thee al-ſufficient; thou art indeed to labor, and ſtriue to caſt off thy wants, and infirmities, and dailie more and more to be renued in knowledge, and holines, the more thou art renewed, the more will be thy comfort & the greater thy aſſurance that Chriſt is to thee al-ſufficient, according to the exhortation of the Apoſtle, 2 Pet. 1.10. GiueGive diligence to make your calling, and election ſure. But if thou finde thy ſelfe oppreſſed, and kept downe with the remainder of thy corruption, that thou canſt not aſpire to that perfection of holineſſe thou deſireſt, let not that altogether diſcourage thee, and put thee cleane out of heart, ſtill ſtriue thou forward, and withall raiſe vp thine heart with this comfort, that thy perfection is in Chriſt, and that Chriſt is to thee, perfect wiſdome, holineſſe, and righteouſneſſe, that he is to thee eueryevery way ſufficient to thy iuſtification, and ſaluation, yea that in him, and thorow him thy imperfect holineſſe is accepted as well-pleaſing to God, and ſhall one day bee crowned with glorie.
And as this doctrine is thus to bee thought on, to the comfort of ſuch as find themſelues truely renued according to Gods image; ſo on the other ſide, let it bee conſidered by ſuch as can witneſſe with themſelues (if they deale truely) that they are in no ſort ſo renewed, but that ſtill they carrie about the image of the old man, that they are ſtill in their naturall ſtate, and condition, they are to thinke on it to this purpoſe.
Vſe. 2 Is it ſo that Chriſt is all in all, euen to the actuall iuſtification of ſuch as are renewed according to Gods image? Then certainely to thee that are not ſo renewed, to thee that art in no meaſure ſanctified, is Chriſt as yet nothing at all to thy comfort,To ſuch as are in no meaſure ſanctified Chriſt is as yet nothing at all to their comfort. I ſay, (as yet) what he may be heereafter I leaue to the Lord. But as yet thou haſt no aſſurance that Chriſt is any thing to thee to thy comfort, thou art yet as an infidell or heathen without Chriſt, and then marke how the Apoſtle ſets out thy ſtate, Epheſ. 2.12. If thou be without Chriſt, Then art thou an aliant from the common wealth of Iſrael, thou haſt no fellowſhip with Gods people, Thou art a ſtranger from the couenants of promiſe, and haſt no hope, and art without God in the world: and ſay what thou wilt indeede, and truth, thou haſt no true hope to bee ſaued. Wicked, and prophane perſons commonlie beare themſelues out in their ſinnes, with this, I am a ſinner indeed, but Chriſt his death is ſufficient for all; it is true, Chriſt his death is ſufficient for all, but you muſt know, it is not effectuall to all, but onelyonly to ſuch as are ſanctifyed: the words are plaine, both heere, and in the place before cited, Hebrewes 10.14. Hee hath made perfect for euer, them that are ſanctified. Such as are not renewed nor in no meaſure ſanctified, to them Chriſt is nothing at all to their comfort; therefore goe not thou on blindfolded with that conceit, that Chriſt his death is ſufficient for all. No, no, that is but the ſophiſtrie of the Deuill, where no ſanctification is, there is no aſſurance of iuſtification by Chriſt; remember it, and carrie it home with thee, Chirſt is all-ſufficient, not to eueryevery one, but to ſuch as are renewed according to Gods image; if thou be not ſo renewed thou haſt no part in the merit of Chriſt, thinke on it thou prophane perſon, whoſoeuer thou art, and let it ſhake thee out of thy carnall ſecurity, and ſtir thee vp neuer to reſt till thou find thy ſelfe in ſome meaſure renewed, and ſanctified.
Some doe gather from hence, in that Chriſt is all in all, that they that hauehave Chriſt, hauehave all things, though they hauehave nothing elſe; and they that hauehave not Chriſt,They that hauehave Chriſt hauehave all things though they nothing elſe, and they that want Chriſt hauehave nothing though they hauehave all things. hauehave nothing though they hauehave all things; which indeed is moſt true, and of moſt excellent vſe, that they that hauehave Chriſt, no miſery can make them miſerable, and they finde more comfort in the leaſt morſel of bread God giues them, then they that hauehave kingdomes at their command, and yet want Chriſt; but as I take it, this point is not ſo naturally gathered from hence, and therefore I only name it, and paſſe by it.
Obſerue we further, that the Apoſtle ſaith, Chriſt is all, and in all things (that is) as wee expounded it to all true beleeuers, he is all-ſufficient to all true beleeuers, whether they be Graecians, or Iewes, &c. of what nation or outward eſtate ſoeuer they be.
Heereby, firſt we may ſee, how that text is much abuſed by ſome, 1. Tim. 2.4. where the Apoſtle ſaith, That God will all men ſhall be ſaued. NoteIs to be vnderſtood not of all particular perſons on the earth, but of all ſorts and kindes of men; for the Apoſtle heere ſaith, that Chriſt is all to all, meaning all beleeuing Graecians, Iewes, &c. to men of all Nations, and conditions, and ſo hee teacheth how to expound that other place, That God would all men to be ſaued. Yea, heereby we may ſee that the Church of Chriſt is Catholike, it is vniuerſall ſpread ouer all the world, it is not to bee drawne from the fellowſhip of all nations, to one citie of Rome, or a peece of Europe, as it is by the Papiſts, or as once it was by the Donatiſts, to a part of Aphrica. But on theſe things I will not ſtand, the point more profitable hence offered is this.
In that the Apoſtle ſaith, Chriſt is all to all, euen to all beleeuers renewed according to Gods Image whatſoeuer they be.
Hence we may gather thus much.
Doctr. 4 That the moſt holy hauehave need of Chriſt,The moſt holie hauehave neede of Chriſt. euen ſuch as are moſt renewed in knowledge, and holineſſe ſtand in need of Chriſt his righteouſneſſe, to make them and their beſt works, accepted of the Lord.
The reaſon Reaſon. of this is plaine (namely) this, becauſe the moſt holy, and the moſt renued, are but in part renewed in the time of this life, and their beſt workes are but imperfectly holy, they are not anſwerable to the ſtrict rule of Gods iuſtice. Hence it was that Dauid praied, Pſal. 119.76. That Gods mercy might comfort him according to his promiſe. He durſt not ſtand to the rigour of his iuſtice, but he fled to his mercy: and Iob ſaith, Iob 9.3. If man, meaning a man that is holy, or at leaſt, thinkes himſelfe ſo, diſputes with God, he cannot anſwer him one thing for a thouſand. Theſe and many other places of Scripture, make this a cleere point, that the moſt holy hauehave neede of Chriſt, to make them and their workes accepted of the Lord, Chriſt is all-ſufficient to the moſt renewed. Vſe. 1
And let ſuch as are in the greateſt meaſure renewed, remember that though they bee neuer ſo holy, yet they ſtand in neede of the righteouſneſſe of Chriſt,Such as are in the greateſt meaſure renued according to Gods image, muſt remember they ſtand in need of Chriſt his righteouſneſſe. and take heed of that helliſh pride of the Papiſts, Pelagians, and Familiſts, who dreame of perfection in this life.
Againe, is it ſo, that euen ſuch as are moſt holy, hauehave neede of Chriſt. Oh then, how great need of Chriſt hauehave others, who are not renewed, who hauehave no manner of holineſſe in them, certainely they ſtand in exceeding great need of Chriſt, and yet commonlie they hauehave leaſt apprehenſion, Vſe. 2 and feeling of it.Such as hauehave no holineſſe at all ſtand in exceeding great need of Chriſt, and yet commonly they feele not their want. Many will confeſſe that without Chriſt all are miſerable, yet few feele themſelues to ſtand in ſuch need of Chriſt as they do: a plaine euidence heereof it is, that thouſands bleſſe themſelues in a conceit of their owne goodneſſe, that they are honeſt men, or women, they neuer bare malice to any, they euer dealt truly with all, and neuer did wrong to any: theſe indeede, are good things, but heerein manie applaud themſelues exceedingly, and their owne hearts tell them, they are righteous, and hauehave no need of Chriſt.
Oh will ſome ſay, Object. wee cannot thinke ſuch a wicked thought, that wee hauehave no need of Chriſt, why, wee confeſſe our ſelues to be ſinners, and therefore wee acknowledge we hauehave need of Chriſt.
I anſwer Anſwer. thee, happily thou doſt confeſſe thy ſelfe to bee a ſinner, yea a great ſinner, but it is onelyonly in groſſe, and generall termes; ſeldome, or neuer wilt thou confeſſe thy particular ſinnes, and if thou bee conuinced of thy particular ſinne, doeſt thou not then beginne to extenuate, and leſſen it, and ſay, that a great ſinne is a little ſinne, and a little ſinne is no ſinne? Yea, doſt thou not ſometimes ſeeke to hide thy ſinne vnderunder the colour of vertue? As that thy drunkenneſſe, is but good fellowſhip, thy couetouſneſſe, but good husbandrie, thy pride in apparell (which now is growne to a great height) is but decency, and whatſoeuer thou putteſt on, or how gariſh ſoeuer thy apparell be, it is but going according to thy calling, I appeale to our ſelues, whether it bee not ſo with many of vsus?
Now, what is this, I beſeech you, but to ſay in our hearts, though with our mouthes we confeſſe, that we are ſinners, yet in our hearts to ſay, wee hauehave no neede of Chriſt.
Let vsus therefore labour to caſt out of our hearts this wicked thought, labour thou to feele thy ſelfe to ſtand in ſuch great need of Chriſt, as thou doeſt, in reſpect of the greatneſſe of thy ſinnes, and empty thy ſelfe of all conceit of goodneſſe in thy ſelfe, and remember that the moſt renewed according to Gods image, hauehave neede of Chriſt, and ſo become euen nothing in thy ſelfe, that thou maieſt bee all in Chriſt Ieſus, and that Chriſt may bee all in all in thee.