And a great argument to us, to take heed of the abuse of Humane Nature, of thy Body, and of thy Soul; oh that ever any one should be given up to that sottishness, that is, a man that hath Humane nature in him, that should look after no greater good than merely to eat, and drink, and play, and satisfy his lust; dost thou know oh Creature that thy nature is raised to such an height of excellency, that God might declare to Angels and men what his power was able to do? and shalt thou that hast the same Nature, that art a kin (as it were) to Christ, shalt thou be so base and vile, to mind thy filthy and base lusts, and mind no higher good than this? the very thought of the raising our Nature in Christ, it is a mighty argument to raise up the thoughts of one that is a man, to a higher pitch than ever they have been; think thus, certainly my nature is capable of some higher good than merely to ear and drink, and play, and to have a little Money here for a while; why now ⟨p. 105⟩that shows the personal excellency and endowments of Christ in general, that all the fullness of the God-head doth dwell bodily in him, and therefore Christ he is called the Character, and the engraven form of the Image of God, in the first of the Hebrews; it is not said so of man; though man be said to be made according to Gods Image, yet it is never said of him, That he is the brightness of Gods glory, and the express Image of his Person, so as it is said of Christ; and in the Colossians you have mighty high expressions about the Personal excellency of Christ, Chap. 1.15. Who is the Image of the invisible God, the first born of every Creature; and then he is the beginning of all things, ver. 18. He is the Image of the invisible God, as God and man, for so I must speak of him; he is the Image of the invisible God in another manner, and more fully, than any creature is, or possibly can be, for Jesus Christ, take him God and Man, he hath the very character and engraven form of whatsoever glory there is in the Father; I say, take him as God and Man, as thus, he hath an omnipotency in him, therefore it is said in the third of the Philippians latter end, Who shall change our vild body that it may be fashioned like unto his glorious body, (how) according to the working whereby he is able even to subdue all things unto himself.
And a great argument to us, to take heed of the abuse of Humane Nature, of thy Body, and of thy Soul; oh that ever any one should bee given up to that sottishnesse, that is, a man that hath Humane nature in him, that should look after no greater good than meerly to eat, and drink, and play, and satisfie his lust; dost thou know oh Creature that thy nature is raised to such an height of excellency, that God might declare to Angels and men what his power was able to doe? and shalt thou that hast the same Nature, that art a kin (as it were) to Christ, shalt thou bee so base and vile, to mind thy filthy and base lusts, and mind no higher good than this? the very thought of the raising our Nature in Christ, it is a mighty argument to raise up the thoughts of one that is a man, to a higher pitch than ever they have been; think thus, certainly my nature is capable of some higher good than meerly to ear and drink, and play, and to have a little Mony here for a while; why now ⟨p. 105⟩that shewes the personal excellency and endowments of Christ in general, that all the fulness of the God-head doth dwell bodily in him, and therefore Christ hee is called the Character, and the ingraven form of the Image of God, in the first of the Hebrews; it is not said so of man; though man be said to be made according to Gods Image, yet it is never said of him, That he is the brightnesse of Gods glory, and the expresse Image of his Person, so as it is said of Christ; and in the Colossians you have mighty high expressions about the Personal excellency of Christ, Chap. 1.15. Who is the Image of the invisible God, the first born of every Creature; and then he is the beginning of all things, ver. 18. He is the Image of the invisible God, as God and man, for so I must speak of him; he is the Image of the invisible God in another manner, and more fully, than any creature is, or possibly can be, for Jesus Christ, take him God and Man, he hath the very character and ingraven form of whatsoever glory there is in the Father; I say, take him as God and Man, as thus, hee hath an omnipotency in him, therefore it is said in the third of the Philippians latter end, Who shall change our vild bodie that it may be fashioned like unto his glorious body, (how) according to the working whereby he is able even to subdue all things unto himself.
