cause of all our misery when he sees fit all the Creatures soon return to the Elements of which they are compounded all the strokes and judgements which light upon them are dispensed according to his pleasure In a way of Grace we are nothing can do nothing without him Iohn 15.5 He must have all the praise Luke 16.14.1 Cor. 15.10 Gal. 2.20 The more perfections we have the more prone we are to fall if he sustain us not witness the faln Angels and Adam in innocency 3. It teaches us a lesson of reverence and Obedience if God be so near let us observe him and take notice of his presence He knoweth what he doth when he sustaineth such a creature as thou art This thought should continually affect us that God is with us still by us not onely without us but within us preserving our Life upholding our Being It should be a check to our sluggishness and mispense of Time doth God now continue me to what end and purpose If God were absent or gone it were more justifiable to loiter or indulge the ease of the flesh but to spend my time vainly and foolishly which he continueth for service what have we to say SERMON V. COL 1.18 And he is the Head of the Body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence THE Context is spent in representing the Dignity and Excellency of Christ He is set forth by three things 1. By the excellency of the Benefits we have by him the greatest the faln Creature is capable of for the present verse 14. 2. By the excellency of his Person so he is set forth as the eternal and only begotten Son of God verse 15. and proved by his being the Creator and Preserver of all things The Creator verse 16. The Preserver verse 17. Now the Apostle cometh to the third thing 3. The excellency of his Office This is done in the Text where observe that next after the Son of God there is nothing more venerable August then Christs being Head of the Church And again that Christ hath another title to us then that of Creator he is Redeemer also the same God that created us by his power hath Redeemed us by his Mercy By the one he drew us out of nothing by the other he recovered us out of Sin Therefore after he had declared what Christ is to the World and the Church too he sheweth what Christ is particularly to the Church He hath a superiority over Angels and all creatures but he is our head Eph. 1.22 He hath put all things under his feet and gave him to be head over all things to the Church Christ is the Sovereign of the World but by a special relation to his people he is the Head of the Body the Church who is the beginning the first-born from the dead c. In which words Observe 1. The Titles which are given to Christ with respect to the Church he is the Head the Beginning The First-born from the dead 2. The consequence of it That in all things he might have the Preheminence 1. The Titles ascribed to Christ they are three The first is the Head of the Body the Church Where observe two correlates the Head and the Body the head is Christ the Body is the Church the Head is the most eminent part of the Body the noblest both as to nature and place or situation As to nature the Head is the most illustrious Throne of the Soul as being the seat not only of the Nerves and Senses but of the Memory and Understanding In place as nearest Heaven The very situation doth in a manner oblige the other parts to respect it these things agree to Christ who as to his essence is infinitely of much more worth then the Church as being the only begotten Son of God As to Office in him there is a fulness of perfection to perform the Office of an Head to such a crasie and necessitous body as the Church is All the Treasures of Wisdom and Knowledge are in our head for the use of the body Col. 2.3 and he is also the fountain of Life and Grace to every particular member Ioh. 1.16 and for place he Reigneth in Heaven with his Father and from thence he vieweth all the necessities of the Body and sendeth forth such influences of Grace as are needful to every particular member 2. For the other correlate The Church is the Body by the Church is meant the Church Mystical or all such as are called out of the World to be a peculiar people unto God Now these considered collectively or together they are a body but singlely and separately every Believer is a member of that body 1 Cor. 12.29 Now ye are the body of Christ and members in particular all the parts and members joyned together are a spiritual body but the several Persons are members of that Body Yea though there be many particular Churches yet they are not many bodies but one body so it is said 1 Cor. 12.12 As the body is one and hath many members and all the members of that body being many are one body so also is Christ. He is the Head and the many and divers members of the universal Christian Church are but one Body The universal invisible Church of real Believers is one Mystical Body knit by Faith to Christ their Head and by love among themselves And the visible universal Church is one politick Body conjoyned with Christ their Head and among themselves by an external entring into Covenant with God and the serious profession of all saving Truths They have all the same King and Head the same Laws the Word of God the same Sacraments of admission and nutrition which visibly at least they subject themselves unto and have a grant of the same common priviledges in the Gospel but of this more anon 2. The next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning I understand it that he is the root and the beginning of the renewed estate the same degree which Christ hath in the order of nature he hath in the order of grace also he is the beginning both of Creation so also of Redemption he is origo mundi melioris still the beginning and ending of the New creature as well as the old Rev. 1.8 He is called in short the beginning with respect to the Life of Grace as in the next Title the First-born from the dead with respect to the Life of Glory 3. The third Title is the First-born from the dead he had before called him the first-born of every Creature now the first-born from the dead Rev. 1.5 The first begotten from the dead because those that arise from the dead are as it were new-born whence also the Resurrection from the dead is called a Regeneration Matth. 19.20 And St. Paul referreth that Prophesie Psal. 2.7 Thou art my Son this day have I begotten thee In Acts
13.33 To the Resurrection of Christ. Things are said to be when they are manifested to be compare Rom. 1.4 Declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the dead He was declared to be the true and Everlasting Son of God and Head of the Church so the Adoption of Believers shall appear by their Resurrection Rom. 8.19 and 23. The earnest expectation of the Creature waiteth for the manifestation of the Sons of God verse 23. We our selves groan within our selves waiting for the Adoption to wit the redemption of the body 2. The sequel and consequent of these things That in all things he might have the preheminence that is as well in the Spiritual estate of the Church as in the creation and natural estate of the World Rom. 8.29 That he might be the first-born among many Brethren I begin with the first Doct. I. That this is the honour appropriate and peculiar to Iesus Christ to be head of the Church 1. Here I shall shew what the Church is to which Christ is an Head 2. How is he an Head to this body 3. The Reasons why this body must have such an Head 1. What the Church is A Society of men called out of the World by Gods effectual Grace according to the purpose of his Election and united to Christ by Faith and the participation of his Spirit and to one another by the band of Charity that after Remission of sins obtained in this World together with Regenerating grace they may at length be brought to eternal Life Let us a little open this description by Effectual Calling God worketh Faith which uniteth us to Christ and that Effectual calling is the fruit of Election and the effect of this union is Remission of sins and the necessary consequence of this Communion is Salvation or Eternal Life This Society of Men is called a Church in the Text The word Church is taken in divers acceptations First and most properly it signifies these whom I have now described the universal collection of all and every one of those who according to the good pleasure of God are or may be called out of a state of Sin into a state of grace to obtain eternal Glory by our Lord Jesus Christ. This is the Church of the First-born whose names are written in heaven Heb. 12.22 That chosen Generation that Royal Priesthood that Holy Nation that peculiar People whom to shew forth his praises God hath called out of darkness into his marvelous light 1 Pet. 2.9 This Church most generally and properly taken is the Kingdom of God the Body and Spouse of Christ Cant. 6.9 My dove my undefiled one is but one This is that one fold under one Shepherd Ioh. 10.16 And it was Prophesied of Christ that he should dye to gather together in one the Children of God that were scattered abroad Iohn 11.5 Secondly Of this universal Church there are two parts one of Travellers the other of Comprehensors or the Church Militant and Triumphant they both belong to Gods Family Eph. 3.15 Of whom the whole Family whether in Heaven and Earth is named so Col. 1.10 That part of the Family which is in Heaven triumpheth with God there that which is in Earth is yet Warring against sin satan and the World Thirdly This part which is the Military comes in the 2d place to be called by the name of the universal Church because being scattered dispersed throughout the whole World it comprehendeth all and every one that belongeth to Christs flock which are found in several Folds known to God they are and to themselves and do indeed belong to Christs Body and his Kingdom this is often and not undeservedly called the invisible Church because so far as it is the Church of God their reality and sincerity is rather believed by Faith then seen by the eyes of the body This Church This Kingdom of God though it be yet in this World yet it is not of the World neither doth it come with observation for the Faithful have this Kingdom of God within them Luke 17.20 The World knows them not other believers know them not but God knoweth those that are his 2 Tim. 2.19 Fourthly The universal visible Church While they are in the way and in the midst of their conflicts it is possible many hypocrites may take up the profession as in the great house are many vessels some to honour some to dishonour from these ariseth an external promiscuous multitude who also are called the Catholick Church for the sake and with respect to those Holy ones among them who truly belong to Christs Mystical Body We read often the Kingdom is like to a net wherein are good and bad Fishes Matth. 13. To a Threshing floor wherein is chaff and Wheat To a Field wherein groweth good Corn and also Tares Matth. 13.24 25. Now all these wayes is the universal Church taken Fifthly There are particular Churches wherein the Ordinances and means of Grace are dispensed as the Church of Corinth Cenchrea Galatia Greek Roman None of these particular Churches contain all believers or the Elect of God that out of them or any of them there should be no Salvation Again the universal Church may remain in the World total and intire though these particular Churches are or other of them may successively be destroyed as it hath often faln out And it is a great sin so to cry up a particular Church as to exclude all the rest from saving Communion with Christ and for any one particular Church to arrogate power over the others they being but members 2. This Church is called a Body in two respects 1. In regard of the union of all the parts 2. Dependance upon one and the same head 1. With respect to union as in man all the members make but one Body quickned by the same soul so in the Mystical body of Christ all the parts make up but one body animated by the same vital principle which is the spirit of Christ and are joyned together by certain bonds and ligaments Faith and Love and all is covered with the same skin the profession of the Faith of Christ. Look what the soul is in man the form in the subject life in the body and proportion in the building that in the universal Church of God is the Union and Communion of the several and single parts with the head among themselves Take away the Soul from man the form from the subject life from the body proportion and conjunction from the parts of the building and what will man be but a Carkass and the building but ruine confusion So take away union and communion from the universal Church then Ierusalem will become a Babel and Bethel a Beâ—haven and for Life there will be death and for Salvation eternal destruction How else shall all that come out from one return again to one and all and every one have all things in one
that at length they may acquiesce in the injoyment of one that is God as their chiefest good Alass without this union with the head and among themselves in necessary things what can they expect but wrath and the curse and Everlasting destruction 2. With respect to dependance on one head Rom. 12.5 We being many are one body in Christ and every one members of one another that is all things make up one body of which Christ is the Head and are fellow members in respect of one another As necessary and as desirable as it is to be united to God to Life and Glory Everlasting so necessary and desirable it is to depend upon Christ the Head for no man after the entrance of sin can return to God or enjoy God without Christ the Mediator Iohn 14.6 I am the way the truth and the life no man cometh to the Father but by me Acts 4.12 There is no other name under Heaven by which we can be saved but only Iesus Christ 1 Cor. 3.11 Other foundation can no man lay but that which is layed Iesus Christ 1 Iohn 5.12 He that hath the son hath Life and he that hath not the son hath not Life God proclaimed from Heaven Matth. 3.17 This is my beloved son in whom I am well pleased he being one God with the Father and the Spirit of the same substance and essence he only can procure merit and effect our union with God He first assumed our nature and united it to his own Person and so became one flesh with us but then all those that belong to that nature if they believe in him and enter into his Covenant are not onely literally one flesh but Mystically one body and so also one Spirit 1 Cor. 6.17 That is by the bond of the spirit he hath brought them into the state and relation of a body to himself To gather up all Mans return to God is necessary to his blessedness that he may be inseparably conjoyned to him as his chiefest good to this purpose the son of God assumed our nature in the unity of his person and thereby bringeth about the union of the Church with himself as our Head and our communion with one another in Faith and charity if we desire to be blessed and so is according to Christs Prayer Iohn 17.21 That they may be all one as thou Father art in me and I in thee that they also may be one in us verse 23. I in them and thou in me that they may be made perfect in one so that as there is one God and one Mediator between God and Men and one Church united to Christ as his body to this Church we must every one of us be united if we mean to be saved and in the Church with Christ and by Christ with God therefore out of this Mysticall body there is no Salvation 2. How is Christ an Head to this Body This must be explained by answering two question 1. What are the parts of his headship 2. According to what nature doth this office belong to him divine or humane 1. The parts and branches of this headship he is our head with respect to Government and sovereignty and in regard of causality and influence he governeth he quickneth 1. It implyes his Authority to Govern as is manifest by Eph. 5.22 23. Wives submit your selves to your own husbands as unto the Lord for the husband is the head of the Wife even as Christ is the head of the Church So that to be the Churches Head implies superiority or right to govern 2. For the other notion in regard of influence that is evident in Scripture also Col. 2.19 Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increases with the increase of God the head is the root from whence the vital faculty is disfused to all the members We use to say 〈◊〉 arbor inversa a Tree turned upsided 〈…〉 if this be so the Head is the 〈…〉 Tree So doth Life flow from 〈…〉 the Church the spirit is from 〈…〉 begin the union or to conâ—â—nue the 〈…〉 But let us speak of these branches apart 1. His Authority and power to govern his excellency gives him fitness but his Office right to rule and govern the Church When he sent abroad his Officers and Embassadors to Proselyte the World in his name he pleadeth his right Math. 28.18 All power is given to me both in heaven and in Earth Now the acts which belong to Christ as a Governour may be reduced to these heads 1. To make Laws that shall universally bind all his people 2. To institute Ordinances for Worship 3. To appoint Officers 4. To maintain them in the exercise of these things 1. The first power that belongeth to a governing head is Legislation or making Laws now Christs Headship and Empire being novum jus Imperii a new right which he hath as Mediator for the recovery of lapsed mankind his Law is accordingly It is lex remedians a Law of grace which is given us in the Gospel of our Salvation The sum of his own proper remedial Laws are Faith in our Lord Jesus Christ and Repentance towards God Acts 20.21 Without Repentance our case is not compassionable without Faith we do not own our Redeemer by whom we have so great a benefit yet because this new right of Empire is accumulative not privative beneficial to us indeed but not destructive of our duty to God therefore the whole Law of God as purely moral hath still a binding force upon the consciences as it is explained in the Word of God Now to these Laws of Christ none can add none diminish and therefore Christ will take an account of our fidelity at the last day 2 Thess. 1.8 2. He hath instituted Ordinances for the continual exercise and regulation of our worship and the Government of his people that they may be kept in the due acknowledgement and obedience to him such as the preaching of the Word Sacraments and the exercise of some Government now all the Rules and Statutes which Christ hath made for the ordering of his people must be kept pure until his coming his institutions do best preserve his honour in the World great charges are left 1 Tim. 5.21 I charge thee before God and our Lord Iesus Christ and his Elect Angels that thou observe these things where he speaketh of Ecclesiastical Censures and Disciplines he conjureth him by all that is sacred and holy that it be rightly used 1 Tim. 6.14 Keep this commandment without spot and unrebukaâ—le unto the appearing of Iesus Christ. The Doctrines are so determined by Christ that they cannot be changed the Worship not corrupted the Discipline not abused to serve partial Humors and private or worldly Interests 3. God hath appointed Officers who have all their ministries and services under Christ and for Christ Eph. 4.11 He gave some apostles some prophets and some evangelists and some
pastors and teachers for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ. Mark there he doth not describe all the Officers for the Deacon is not mentioned but onely such as labour in the Word and Sacraments and observe he mentioneth ordinary and extraordinary Apostles to write Scripture Prophets to attest it Pastors and Teachers to explain and apply it And mark Christ gave some it is his Prerogative as Head of the Church to appoint the several sorts of offices and officers He gave them at first and will raise up some still according as the exigence of the times requireth it The end why to perfect the saints that is to help them on to their final perfection and for the work of the ministry All Offices under Christ are a ministry not a power and imply Service not Lordship or Domination over the Flock of Christ. Lastly The great end is to prepare and fit men more and more to become true members of Christs mystical Body 4. To maintain and defend his people in the exercise of these things to preserve the verity of Doctrine and purity of Worship Alass many times where neither Worship nor Government is corrupted yet the Church may be in danger to be dissipated by the violence of persecutions Now therefore it is a part of Christs office as Head of the Church to maintain verity of Doctrine purity of Worship and a lawful order of Government for all which he hath plenty of Spirit The Papists think this cannot be without some universal visible head to supply Christs Office in his absence and so are like the Israelites Exod. 31.1 Make us Gods that shall go before us They would have a visible head that should supply Christs room in his absence an external infallible Head but that is a vain conceit for since the Pope hath his residence in Rome and cannot perform these functions but by the intervention of ordaining Pastors why should it be more difficult for Christ in heaven to Govern the Church than for the Pope in Rome when he sitteth at the right hand of God till he hath made his â—oes his Footstool Is he less powerful to Govern the Church and to preserve and defend his People against the violence of those that would root out the memorial of Religion in the World Who is more powerful than Jesus Christ who hath all Judgement put into his hands 1 Iob. 4.4 2. In regard of influence So Christ is an head to the Church as he giveth us his Spirit That Spirit which gives Life to Believers is often called Christs Spirit Gal. 4.6 God hath sent forth the spirit of his son into your hearts It is purchased by his Merit Tit. 3.6 conveyed to us by his Power Ioh. 15.26 I will send the comforter from the father The communication is by his Ordinances The Word 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same Image from glory to glory even as by the spirit of the Lord. Sacraments 1 Cor. 12.13 For by one spirit are we all baptized into one body whether we be Iews or Gentiles whether we be bond or free and â—â—ve all been made to drink into one spirit To â—â—omote the Religion which he hath estâ—â—â—â—â—hed Ioh. 16.13 14. When the spirit 〈◊〉 â—ruth is come he will guide you into all trâ—◠〈◊〉 for he shall not speak of himself but whâ—◠〈◊〉 ever he shall hear that he shall speak And he will shew you things to come and he shall gloriâ—ie me for he shall receive of mine and shall shew it unto you He comes to us as his Members and by influence from him as in the natural body the animal spirits are from the head are by the members conveyed to all the parts of the body so Christ in this spiritual Union worketh in us a quickning Spirit Eph. 4.15 16. We grow up to him in all things which is the head even Christ From whom the whole body joyned together maketh increase c. The spirit is not given to any one Believer but derivatively from Christ to us First it is given to Christ as Mediatour and to us onely by virtue of our union with him He is in Christ as radically inherent but in us operatively to accomplish certain effects or he dwelleth in our Head by way of radication in us by way of influence and operation 2. According to what nature doth this office belong to Christ Divine or Humane I answer both for it belongeth to him as God incarnate 1. He must be man that there may be a conformity of nature between the head and the rest of the Members therefore Christ and the Church have one common nature between them he was man as we are men bone of our bone and flesh of our flesh Eph. 5.30 We read of a monstrous Image that was represented to Nebuchadnezzar in a dream where the head was Gold the breast and arms of Silver the belly and thighs of Brass and the Legs and feet part of Iron and part of Clay Dan. 2. All the parts of a different nature In every regular body there is a proportion and conformity so it is in the Mystical body of Christ because the brethren took part of flesh and blood he also took part of the same The Godhead which was at such a distance from us is brought down in the person of Christ in our nature that it might be nearer at hand and within the reach of our commerce and we might have more incouragement to expect pity and relief from him 2. God he also must be None was sit to be head of the Church but God whether you respect Government or Influence 1. For Government to attend all cases to hear all Prayers to supply all wants defend us against all Enemies to require an absolute and total submission to his Laws Ordinances and Institutions so as we may venture our Eternal Interests upon his Word Psal. 95.11 He is thy God worship thou him 2. For Influence none else hath power to convey the spirit and to become a vital principle to us for that is proper to God to have life in himself and to communicate it to others 1 Tim. 6.13 I charge thee in the sight of God who quickneth all things c. Whatever men may think of the life of Grace yet surely as to the life of Glory he is the onely life-making Spirit 1 Cor. 15.45 Now this honour is not given to the Angels much less is it due to any man nor can it be imagined by him for none can influence the heart of Man but God 3. The Reasons why this body must have such an Head 1. Every society must be under some Government without which they would soon dissolve and come to nothing Much more the Church which because of its manifold necessities and the high ends unto which it is designed more needs it than any other Society 2.
The Priviledges are so greaâ—â—hich are these Pardon of sins and 〈◊〉 Grace and at length Eternal Gloâ—â— 1 Pardon of Sins By this Union with him he is made sin for us that we might be made the righteousness of God in him 2 Cor. 5.21 A sacrifice for sin that we might be justified and accepted with God 2. Sanctifying Grace by the communication of his Spirit We not onely agree with him in the same common humane Nature but the same holy Nature may be in us that was in Christ Heb. 2.11 We are doubly a-kin ratione incarnationis suae regenerationis nostrae 3 At length Eternal Glory followeth for what is the condition of the Head that is also the condition of the Members first Christ then they that are Christs And also Christ is set up as a pattern to which the Church must be conformed Rom. 8.29 Bating the preheminence due to the Head we are to be Glorious as he is Glorious 2. The Duties are far above bare humane power and strength therefore we need the influence of our Head Ioh. 15.5 To obey God to believe in his name to deny our selves in what is most dear and precious to us in the world to be fortified against all Temptations are duties not so easily done as said 2. We have so fouly miscarried already that he will no more trust his honour in our hands but hath put the whole treasure of Grace into the hands of Christ for our use Ioh. 1.16 So Ioh. 3.35 36. The father hath put all things into his hands He that believes on the son hath overlasting life and he that believes not the son hath not seen life God would not leave us to our selves to live apart from him but hath put all things that belong to our happiness into his hands that being united to him vertue might be communicated to us even all the Gifts and Graces of the Spirit They are not intrusted with us but with him and we shall have no more of Pardon Grace and Glory but what we have in and from the Son of God VSES Use I. Is Information To shew how much we are bound to God for putting this honour upon us that Christ should be our head Christ is over the Angels in point of Superiority and Government but not properly said to be an head to them in that strict notion which implies relation to the Church As to influence he is not an head to them You will say they are confirmed by him but the Mediation of Christ presupposes the Fall of Adam for Christ had not been Mediator if Adam had never fallen Now if Christ should come to confirm Angels if this had not been is groundless besides Christ merited for those that have benefit by him and the consummate act of his Merit is his Death but where is it said that he died for Angels II. It informs us of the shameless Usurpation abetted by the Papists who call the Pope head of the Church None can be a Head of the Church to whom the Church is not a Body but it would be strange to say the Church is the Popes body None can be a governing head of the Church but he who is a Mediatorial Head of Vital influence The Papists indeed distinguish these things ascribe the one to the Pope the other to Christ but the Scripture allows not this Writ of Partition None can be the one but he must also be the other But they say he is a ministerial head but a ministerial Universal Head that shall give law to other Churches and christian societies and if they depend not on him shall be excluded from the Priviledges of a Christian Church this is as to matter of Right Sacriledge for this honour is too great for any man and Christ hath appointed no such head and therefore it is a manifest Usurpation of his Royal Prerogative without his leave and consent And as to matter of Fact it is impossible the Church being scattered throughout all parts of the World which can have no commerce with such an head in matters essential to its Government and Edification They that first instituted such an universal Head besides that they had no Authority or Commission so to do were extreamly imprudent and perverters of Christianity Therefore let us consider how it came up at first and how it hath been exercised It came up at first for the prevention of schisms and divisions among Christians they thought fit the Church should be divided into certain Diocesâ—es according to the secular division of the Empire which at first were thirteen in number under the names of Patriarchs and Bishops of the first See who should join in common care and counsel for the good of the christian common-wealth Among these some who in regard of the cities wherein they resided were more eminent than the rest and began to incroach upon the others Jurisdiction till at length they were reduced to four The Bishop of Rome being the Imperial City had the precedency not of Authority super reliqous but of place and order inter reliquos It was potestas honoraria a difference or authority by courtesie afterwards ordinaria an ordinary power then what was de facto given was afterwards challenged de jure 2. Let us consider how this power hath been exercised to the Introduction of Idolatry and divers corruptions and superstitions to the destruction of Kingdoms the blood of the Martyrs and tumults and confusions too long to relate II. Vse To perswade you to accept Christ as your head we are to preach him as Lord 2 Cor. 4.5 you are to receive him as Lord Col. 2.6 our consent is necessary God hath appointed him and the Church appointeth him God by authority the Church by consent We voluntarily acknowledge his dignity and submit unto him both with a consent of dependance and subjection Some God draweth to Christ and gives them to him and him to them Ioh. 6.44 All that live within hearing have means to seek this Grace and if they so do they shall not lose their labour Gods set not men about unprofitable work mind but the duties of the baptismal covenant and the business is at an end Acts 2.39 III. Vse To put us upon self-reflection If Christ be your head 1. You must stand under a correspondent Relation to Christ be members of his mystical body which is done by faith and repentance 2. None can be a true Members of Christ body who doth not receive vital Influence from him Rom. 8.9 It is not enough to be members of some visible church they that are united to him have life there is an influence of common Gifts according to the part we sustain in the body A common Christian hath common Graces those gifts of the spirit which God gives not to the Heathen World as knowledge of the Mysteries of Godliness ability of utterance about heavenly things Heb. 6.4 3. If Christ be our head we must make conscience of the Duties which
fullness of him that filleth all things Eph. 1.23 Head and Members make up one perfect Man or mystical Body which is called the fullness of Christ Eph. 4.13 Otherwise it would be a maimed Christ or a Head without a Body and therefore we should not doubt but he will raise us up with him Secondly The charge and office of Christ which he will attend upon and see that it be carefully performed Iohn 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but raise it up again at the last day as none so nothing in the Prophets expression concerning the good Shepherd not so much as a leg or a piece of an ear that he should be carefull to preserve every one who belongs to his charge and what ever befalls them here he is to see them forth coming at the last day and to give a particular account of them to God Now certainly Christ will be very careful to fulfill his charge and make good his office Thirdly There is the Mercy of God through the Merits of Christ towards his faithful ones who have hazarded their bodies and their bodily interests for his sake 1 Thess. 4.14 If we believe that Iesus dyed and rose again even those also which sleep in Iesus will God bring with him Upon the belief of Christs death and Resurrection depends also the raising of their bodies that dye for the Testimony of Christ or by occasion of Faith in Christ and that so certainly and speedily that they that dye not at all shall at the day of Judgment have no advantage of those that have layen in the Grave so many years the raising of the one being in the same twinkling of an eye with the change of the other for the Apostle saith they that are alive shall not prevent them that are a sleep So 2 Cor. 4.14 Knowing that he that raised up the Lord Iesus shall raise us up also with Iesus and present us with you He gives it as the reason why he had the same spirit of Faith with David who in his sore afflictions professed his confidence in God because he believed he spake So they do profess the Faith of Christ though imminent death and danger is always represented to them as before their eyes because they stedfastly believed that God would raise them to a glorious estate through Christ therefore did they openly proclaim what they did Believe concerning him To the same purpose to confirm Timothy against all danger of death 1 Tim. 6.13 I give thee charge in the sight of God who quickneth all things that is as thou believest that God is able and will raise thee from the dead that thou hold out constantly unto the death and do not shrink for persecution 2. It proveth that to the faithful it shall be a blessed and a glorious Resurrection 1. Because Christs Resurrection is not only a cause but a pattern of ours there is not onely a Communion between the Head and Members in the Mystical Body but a conformity The members were appointed to be conformed to their Head as in obedience and sufferings so in happiness and glory here in the one hereafter in the other Rom. 8.29 He hath predestinated us to be conformed to the Image of his Son As Christ was raised from the dead so we shall be raised from the dead God raised him from the dead and gave him glory and honour that your Faith and hope might be in God 1 Pet. 1.21 So God will raise us from the dead and put glory and honour upon us There is indeed a glory put upon Christ far surpassing the glory of all created things but our glory is like his for quality and kind though not for quantity degree and measure as to those prerogatives and priviledges which his body in his Exaltation is endowed withall Such a glory it is that Christ shall be admired in his Saints the World shall stand gazing at what he means to do 2. By the grant of God They have a right and title to this glorious estate being admitted into his family they may hereafter expect to be admitted into his presence The Holy Spirit abideth in them as an earnest till it be accomplished Eph. 1.14 Ye were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession The Spirit of Holiness marketh and distinguisheth them as Heirs of Promise from all others The mark or seal is the impression of Christ's Image on the soul this seal becomes an earnest or part of payment which is a security or assurance to us that more will follow a fuller conformity to Christ in the glorious estate and this earnest doth continue till the redemption of the purchased possession the purchased possession is the Church and their redemption is their final deliverance Eph. 4.30 when their bodies are redeemed from the hands of the grave See Rom. 8.28 VSES I. Vse Is to perswade you to the belief of two grand Articles of Faith the Resurrection of Christ and your own Resurrection 1. The Resurrection of Christ. The raising of Christ from the dead is the great prop and foundation of our Faith 1 Cor. 15.14 If Christ be not risen then is our preaching vain and your faith also is vain All the Apostles preaching was built upon this supposition that Christ died and rose again Partly because this is the great evidence of the truth of the Christian Religion for hereby Christ was evidenced to be what he gave out himself to be the eternal Son of God and the Saviour of the World whereof he hath given assurance to all men in that he raised him from the dead Acts 23.31 that is the ground of Faith and Assurance So Acts 13.33 God hath raised Iesus from the dead for it is written Thou art my son c. Partly to shew that he is in a capacity to convey life to others both spiritual and eternal which if he had remained under the state of death could not be The life of Believers is derived from the life of Christ Ioh. 14.19 Because I live c. If he had been holden of death he had neither been a fountain of Grace nor Glory to us 1 Pet. 1.3 He hath begotten us unto a lively hope by the resurrection of Christ from the dead Partly because the raising of Christ is the pledge of Gods omnipotency which is our relief in all difficult cases the power which raised Christ exceedeth all contrary powers Eph. 1.20 21. Now the resurrection of Christ besides the veritableness of the report manifested by the circumstances when a great stone was rolled at the mouth of the Sepulchre a guard of Souldiers set to watch against all fraud and impostures yet he brake thorow his frequent Apparitions to the Apostles yea to 500 disciples at once 1 Cor. 15.6 a great part of which were alive to testifie the truth of
this Relation bindeth us unto As obedience and self-denial 1. Obedience to his Laws and the motions of his Spirit His Laws Luke 6.46 Why call you me Lord Lord and do not the things which I say The motions of his Spirit Rom. 8.14 As many as are led by the spirit of God they are the sons of God 2. Self-denial Christ spared not his natural body to promote the good of his mystical Body he exposed his life for our Salvation we should hazzard all for his Glory Nature teaches us to lift up the hands to save the head 4. There must be sutableness and imitation 1 Ioh. 2.6 He that abideth in him ought to walk as he walketh 5. If you be planted into his Mystical body you will make conscience of Love and Tenderness IV. Vse Let us Triumph in this Head depend on him There are two Arguments his Ability and his Sympathy 1. His Ability He can give us Life Strength Health Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Col. 1.15 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness 2. His Sympathy He is touched with the feeling of our Infirmities Heb. 4.15 We have not an high priest which cannot be touched with the feeling of our infirmities but was in all points â—empted like as we are yet without sin The Head is concerned for the Members SERMON VI. COL 1.18 Who is the beginning the first born from the dead I Come now to consider the first particular Title which is given to Christ There are two other Titles given to Christ the one respects the state of Grace the other the state of Glory And First With respect to the state of Grace he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning that is Origo mundi meliâ—ris the beginning of the new Creature as well as the Old for the same place and dignity which Christ hath in the order of Nature he hath in the order of Grace also Therefore he is called the beginning of the creation of God Rev. 3.14 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively as if it were the first thing that was created but actively that he giveth a being and beginuing to all things that are created and by the Creation of God is meant the new Creation So that the Point is Doctrine That Iesus Christ is the Author and beginning of the new Creatiâ—â— I shall briefly explain this and pass to the next branch Christ is the beginning two wayes I. In a way of Order and Dignity II. In a way of Causality 1. In a way of Order As first and chief of the renewed state This is many ways set forth in Scripture Two things I shall take notice of 1. That he is the builder of the Church 2. The Lord and Governour of it 1. As Founder and Builder of the Church Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Christ challenges it to himself as his own peculiar prerogative to build the Church More fully the Apostle Heb. 3.3 4 5. For this man was â—â—unted worthy of more glory than Moses in as much as he that builded the house hath more honour than the house for every house is built by some man but he that buildeth all things is God And again Moses was faithful in all his house as a servant but Christ as a Son over his own house The scope of the Apostle is to prove that Christ must have the preheminence above all others that have been imployed in and about Gods House Moses was one of the chief of that sort that had greater familiarity with God than others and intrusted by him in very great and weighty matters yet Christ was not onely equal to Moses but far above him he proveth it by a comparison taken from a Builder and an House and from a Lord of the House and a Servant in the House but Christ is the builder of the House and Moses but a part of the House Christ is the Lord and Moses but the servant therefore Christ is more excellent and worthy of greater honour One of the Noblâ—st works of God is the Church of the First-born none could build frame and constitute this but the Son of God coming down in our flesh and so recovering the lost world into an holy society which might be dedicated to God For the materials of this house are men sinful and guilty neither Men nor Angels could raise them up into an holy Temple to God none but the Eternal word or the Son of God Incarnate â—e that buildeth all things is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things the things treated of he doth not speak of the first creation but the second the restoring of the lapsed World to God 2. The other Honour is that Christ is Lord of the new creation as well as the founder and builder of it for the World to come is put in subjection to him not to the Angels Heb. 2.7 By the World to come is not meant the state of Glory but the state of the Church under the times of the Gospel It is made subject to God the Redeemer it is solely and immediately in his Power and under his Authority and cast into a dependance upon him II. In a way of Causality So he is the beginning either as a Moral or efficient cause 1. As a moral Meritorious cause We are renewed by Gods creating power but through the intervening Mediation of Christ Or Gods creating power is put forth with respect to his Merit The life of Grace is purchased by his death 1 Ioh. 4.9 God sent his onely begotten son into the world that we might live by him Here spiritually hereafter eternally For life is opposite to death incurred by sin We were dead legally as sentenced to death by the Law and spiritually as disabled for the service of our Creator And how by him that he speaketh of verse 10. by his being a propitiation We were in the state of death when the doors of Mercy were first opened to us under the guilt and power of sin but we live when the guilt of sin is pardoned and the power of sin broken but this life we have not without Christs being a propitiation for our sins or doing that which was necessary whereby God without impeachment of honour might shew himself placable and propitious to Mankind 2. As an efficient cause by the efficacy of his Spirit who worketh in us as Members of Christs Mystical Body Wherefore it is said 2 Cor. 5.17 If any man be in Christ he is a new creature And Eph. 2.10 We are his workmanship created in Christ Iesus unto good works Whatever Grace we have cometh from God through Christ as Mediator and from him we have it by virtue of our union with him It is first applied by the converting
the pains and throws of a woman in Travel Acts 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having loosed the pains of death for it was not possible that he should be holden of it But which is not onely a Metaphor but an higher Mistery St. Paul referreth that Prophesie Psal. 2.7 Thou art my son this day have I begotten thee in Acts 13.33 to the Resurrection of Christ God hath raised up Iesus from the dead as it is also written thou art my son this day have I begotten thee Things are said to be done when they are manifested to be done Compare Rom. 1.4 Declared to be the son of God with power according to the spirit of holiness by the resurrection from the dead So the Adoption of Believers shall appear by their Resurrection Rom. 8.19 The earnest expectation of the creature waiteth for the manifestation of the sons of God Verse 23. And not onely they but our selves also which have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 1 Joh. 3.2 It doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is This for the Title of First-born from the dead Doctrine That Christs rising from the dead is the evidence and assurance of a Christians happy Resurrection 1. Let me open the Terms 2. Vindicate the Notion 3. Shew you how this is an Evidence and Assurance to all good Christians of their happy and joyful Resurrection 1. For the Terms He is here called The first-born from the dead If the Grave was as the Womb to him and his Resurrection as a Birth then Christ was in a manner born when he rose again Onely he hath the precedency he is the first-born he rises first and surely others will follow after him So we read Acts 26.23 That he should be the first-born that should rise from the dead as he saith elsewhere first Christ then they that are Christs Christ hath the primacy of Order and the principality of influence So again he is said to be the first fruits of them that slept 1 Cor. 15.20 As in the consecrating of the first-fruits the whole harvest is also consecrated so Christ by rising himself raises all others with him to Eternal Glory and Happiness And so his Resurrection is a certain proof that others shall have a Resurrection also 2. Let us vindicate the Notion here used by the Apostle How was he the first-born the first-fruits the first-raised from the Dead Two Objections lye against it 1. That many were raised from the dead before Christ. 2. Concerning the Resurrection of the Wicked They are not parts of his Mistical body and in respect of them how could Christ rise as the first-born and the first-fruits 1. For the first objection how was Christ the first since many were raised before him As the Widow of Sarepta's Son that was raised to Life by Elijah 1 Kings 17. The Shunamites son by Elisha 2 Kings 4. A dead man by the touch of Elisha's bones 1 Kings 13.21 Our Saviour in his Life time raised the Widow of Nains only Son Luk. 7.15 Iairus's daughter Luke 8.55 Lazarus Iohn 11.44 Some others at his death Matth. 27.52 how was he then the first I answer we must distinguish of a proper and an improper Resurrection Christ was the first-born from the dead because he arose from the dead by a proper Resurrection which is to arise again to a life immortal others were raised again to a mortal estate and so the great disease was rather removed then cured Christs Resurrection is a Resurrection to immortality not to dye any more as the Apostle saith death hath no more power over him they onely returned to their natural Life they were raised from the dead but still mortal but he whom God raised again shall see no corruption Acts 13.34 2. Others are raised by the power and vertue of his Resurrection but he hath risen again by his own power Ioh. 10.18 I have power to lay down my life and power to take it up again raising the dead is a work of divine power for it belongs to him to restore life who gave it at first Therefore Christ is said not only to be raised again but to rise from the dead Rom. 4.25 He dyed for our offences and rose again for our Iustification as the Sun sets and rises by his own motion 3. All those that rose again before Christ arose onely by special dispensation to lay down their bodies once more when God should see fit and rose only as private and single persons but Christ rose as a publick person His Resurrection is the cause and pattern of ours for head and members do not rise by a different power he rose ato gain shew the vertue that should quicken our mortal bodies and raise them at length 2. The second objection is concerning the raising of the wicked Christ cannot be the first-born or the first-fruits to them they belong not to his mystical body the first-born implyeth a relation to the rest of the Family and offering of the first-fruits did not sanctifie the Tares the Cockle or the Darnel or the Weeds that grow amongst the Corn but only the Corn it self I answer 1. Certain it is that the wicked shall rise again there is no question of that Act. 24.15 I believe a Resurrection of the dead both of the just and unjust all that have lived whether they have done good or evil Matth. 5.45 He makes his Sun to rise on the evil and the good and sendeth rain on the just and on the unjust and it is said Iohn 5.28 29. All that are in their graves shall hear his voice and shall come forth they that have done good to the Resurrection of Life and they that have done evil to the Resurrection of damnation both must rise that both may receive a full recompence according to their several wayes and though it be said Psal. 1.6 The ungodly shall not stand in the judgement nor sinners in the congregation of the righteous it doth not infringe this truth the sense is those unhappy miscreants shall not be able to abide the tryal as being self condemned To stand in the judgment is to make a bold defence and whereas it is said also they shall not stand in the congregation of the righteous you must know that at the day of doom there is a congregation or a gathering together of all men then a segregation a separating the Sheep from the Goats then an aggregation he shall set the sheep on his right hand and the goats on his left so that they make up two distinct bodies one of the good which is there called the congregation of the righteous the other of the wicked who are to be judged by Christ as a just and righteous Judge assisted with his Holy Angels and the great Assembly
and Council of Saints Not one of the sinners shall remain in the company of the righteous nor appear in their Society 2. The wicked are raised ex officio Iudicis not beneficio Mediatoris they are raised by Christ as a Judge but not by him as a Redeemer The one sort are raised by the power of his vindicative Justice the other by the Holy Ghost by vertue of his Covenant Rom. 8.11 He shall quicken your mortal bodies by his spirit that dwelleth in you The one by Christs power from without put forth by him as Judge of dead and living The other by an inward quickning influence that flows from him as their proper head When the Reaper gathers the Wheat into his Barn the Tares are bound in bundles and cast into unquenchable Fire Matth. 15.30 3. The wicked are forced to appear and cannot shift that dreadful Tribunal the other go joyfully forth to meet the Bridegroom and when the sentence of condemnation shall be executed upon the one the other by vertue of Christs Life and Resurrection shall enter into the possession of a blessed and Eternal Life wherein they shall injoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever and ever Thirdly How is this an evidence and assurance to all good Christians of their happy and glorious Resurrection 1. The Resurrection of Christ doth prove that there shall be a Resurrection 2. That to the faithful it shall be a blessed and glorious Resurrection 1. There shall be a Resurrection it is necessary to prove that partly because it is the foundation of all Godliness if there were not another Life after this there were some ground for that saying of the Atheists Let us eat and drink for to morrow we shall dye 2 Cor. 15.32 If there be no future estate nor being after this Life let us enjoy the good things of the World whilst we can for with in a little while death cometh and then there is an end of all These Atheistical discourses and temptations to sensuality were more justifiable if men were annihilated by death no the soul is immortal and the body shall rise again and come into the judgment and unless we live Holily a terrible judgement it will be to us Partly because we cannot easily believe that the same body shall be placed in heaven which we see committed to the Grave to rot there Of all Articles of Religion this is most difficultly assented unto now there is relief for us in this business in hand Christ is the first-born from the dead There were many praeludia resurrectionis foretokens and pledges of the Resurrection given to the old World in the Translation of Enoch the Rapture of Elijah the reviving of these few dead ones which I spake of before but the great and publick evidence that is given for the assurance of the World is Christs rising from the Grave this makes our Resurrection 1. Possible 2. Easie. 3. Certain and Necessary 1. Possible the least that we can gather from it is this that it is not impossible for dead men to rise for that which hath been may be We have the proof and instance of it in Christ see how the Apostle reasoneth 1 Cor. 15.13 If there be no Resurrection from the dead then Christ is not risen and then our whole Faith falleth to the ground For all Religion is bottomed on the Resurrection of Christ if therefore Christ be risen why should it seem an incredible thing to us that others should be raised also 2. It is Easie for by rising from the dead he hath conquered death and gotten the victory of it 1 Cor. 15.57 A separation there will be of the soul from the body but it is not such as shall last for ever The victory over sin is the victory over death and the conquest of sin makes death an entrance into immortality The Scriptures often speak of Christs destroying the power of death Heb. 2.14 That through death he might destroy him that had the power of death The devils design was by tempting men to sin to keep them for ever under the power of death but Christ came to rescue men from that power by a Resurrection from Death to Life Again it is said he hath abolished death and brought Life and Immortality to light in the Gospel He hath voided the power of death by taking a course for the destruction of sin and made a clear Revelation of that Life and Immortality which was not so certainly known before We look to the natural impossibilities how what is turned to dust may be raised again because we do not consider the power of God but the moral impossibility is the greater for the sting of death is sin and the strength of sin is the Law that which makes sin able to do us hurt is the guilt of sin otherwise it would be but as a calm sleep and this guilt is bound upon us by the Law of the righteous God which threatneth eternal Death to the sinner Now get free from sin and it is easie to believe the conquest of death I will prove two things that Christs Râ—surrection shews both his victory over sin and his victory over death 1 His victory over sin That he hath perfectly satisfyed for sin and appeased the wrath of God who is willing to be reconciled with all those that come to the Faith and Obedience of the Gospel which could not be if Christ had remained under the power of death for the Apostle saith 1 Cor. 15.17 If Christ had not risen ye are yet in your sins that is God is not pacifyed there is no sufficient means of atonement or foundation layed for our Reconciliation with him but his Resurrection declareth that he is fully satisfyed with the ransom paid for sinners by Jesus Christ for it was in effect the releasing of our Surety out of Prison so it is said Rom. 4.15 He was delivered for our offences and raised up for our Iustification he dyed to expiate and do away sin and his Resurrection sheweth it was a sufficient Ransom and therefore he can apply the vertue of it to us 2. His victory over death For he got out of it which not only shews there is a possibility for a man by the power of God to be raised from Death to Life but a facility as a second Adam he brought Resurrection into the World there were two Adams the one Man brought Death and another brought Resurrection into the World The sentence of death is gone out against all the children of Adam as such and the Regenerate Believers that are recovered by Christ shall be raised to immortal Life he hath gotten out of the power of death so shall we 3. Certain and necessary For several Reasons 1. Our relation to Christ he is the head of the body now the head will not live gloriously in Heaven and leave his members behind him under the power of death Believers are called the