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
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
good to his own Indeed God is ours as well as we are his but our being his draweth along with it much comfort and blessing But to speak of these apart 1. The Appropriation or claim of Interest is a sweet thing If God be your God why should you be troubled ' Psal. 16.5 6. The Lord is the portion of my inheritance and of my cup. Thou maintainest my lot The lines are faln unto me in pleasant places yea I have a goodly heritage You have a right to God himself and may lay claim to all that he hath for your comfort and use His Attributes yours his Providences yours his Promises yours what may not you promise your selves from him Support under all Troubles relief in all necessities You may take hold of his Covenant Isa. 56.4 and lay claim to all the priviledges of it 'T is all yours 2. This dedication this resignation of our selves to Gods use to be at his disposing without reservation or power of revocation is often spoken of in Scripture Isa. 44.5 One shall say I am the Lords another shall call himself by the name of Iacob and another shall subscribe with his hand to the Lord and surname himself by the name of Israel The meaning is to give up their names to God to be entred into his Muster Roll and to be listed in his service Rom. 6.13 Yield up your selves to God as those that are alive from the dead 'T is the immediate fruit of Grace and new life infused in us A natural man liveth to himself to please himself and give satisfaction to his own Lusts. Grace is a new Being and Life that inclines us to Live and Act for God As soon as this life is begotten in us by the power of his Spirit our hearts are inclined towards God and you devote your selves to serve and please him As your work and business was before to serve the Devil the World and the Flesh so now to please serve and glorifie God Secondly The Reasons why it becometh Christians to be able to say My Lord my God 1. Because our interest in him is the ground of our comfort and confidence 'T is not comfortable to us that there is a God and that there is a Lord that may be terrible to us The Devils believe and the damned spirits feel there is a God and there is a Lord but their thought of God is a part of their Misery and Torment Iames 2.19 The more they think of God the more their Horrour is increased to own a God and not to see him as ours the remembrane of it will be troublesome to us 2 Sam. 30.6 David comforted himself in the Lord his God There was the comfort that he had a God to go to when all was lost and that God was his God So Heb. 3.18 I will rejoyce in the Lord I will joy in the God of my Salvation If God be our God we have more in him then trouble can take from us So Luk. 1.47 My Spirit hath rejoyced in God my Saviour When you make particular application to your selves it breeds strong comfort 2. Because nothing strikes upon the heart with such an efficacy as what nearly concerns us affects us most The love of Christ to sinners in general doth not affect us so much as when 't is shed abroad in our own Hearts by the Spirit Gal. 2.20 He loved me and gave himself for me that draws out our hearts to God again and is quickning motive to stir us up to the life of Love and Faith So Eph. 1.13 In whom ye trusted after ye heard the word of truth the Gospel of your salvation 'T is not sufficient to know that the gospel is a Doctrine of Salvation to others onely but to find it a doctrine of Salvation to themselves in particular That they may apply the promises to their own heart A Christian is affected most with things according as he is concerned in them himself It bindeth our obedience the more firmly when we know that we are particularly ingaged to God and have chosen him for our God and our Lord. 3. Bacause without a real personal entring into Covenant the Covenant doth us no good unless every one of us do choose God for our God and Lord and particulary own him Every man must give his hand to the Lord and personally ingage for himself 'T is not enough that Christ ingage for us in being our surety but we must take a bond upon our selves Something Christ did for us and in our name he interposed as the surety of a better Testament Heb. 7.22 Something must be done personally by us before we can have benefit by it You must give up your selves to the Lord. It is not enough that the Church ingage for us but every man must engage his own heart to draw nigh to God Ier. 30.21 Who is he that ingageth his heart to dâ—â—â—â—igh to me 'T is not enough that our Parents did engagâ— for us Deut. 29.10.11 12. They dâ—d in the name of their little ones avouch God â—o be their God as we dovote dedicate and ingage our Children to God in Baptisme But no man can savingly transact this work for another We ratifie the Covenant in our own persons 2 Cor. 9.13 by a professed subjection to the gospel of Christ. This is a work cannot be done by a Proxy or Assignes unless we personally enter into Covenant with God for our selves our dedication by our Parents will not profit us we shall be as Children of the Aethiopians unto God Amos 9.7 though Children of the Covenant all this will not serve these are visible external priviledges But there is something required of our Persons every one must say for himself My Lord and my God And this must not onely be done in words and by some visible external Rites that may signifie so much As for instance coming to the Lords Supper that is the New Testament in Christs Blood Luk. 22 2â— 'T is interpretativè a sealing the New Covenant between Christ and us God giveth and you take the Elements as a pledge and Token that God and you are agreed That he will give you himself his Christ and all his Benefits and you will walk before him in newness of life Now to rest in the Ceremony and neglect the Substance is but a mockery of God As many rend the Bond yet prize the Seal care much for the Sacramâ—nâ— that never care for the Duty it bindeth them unto If your hearts be hearty and well with God you come now personally â—o enter into Covenant with him But this business must not be done onely exterâ—ally but internally also 'T is a business done between God and our Souls though no outward witnesses be conscious to it God cometh speaking to us by his Spirit in this Transaction Psal. 35.3 Say unto my soul I am thy salvation And we speak to God Lam. 3.24 The Lord is my Portion saith my soul. There is verbum mentis
was represented without a bloody sacrifice Partly from the nature of the thing and the fulness of the satisfaction required untill all that was finished Iohn 8.20 death was that which was threatned to sin death was that which was feared by the sinner Many ignorant people will say the least drop of Christs blood was enough to save a thousand Worlds if so his circumcision had been enough without his death but Christ is not glorified but lessened by such expressions Surely his death was necessary or God would never have appointed it his bloody death suited with Gods design Gods design was to carry on our recovery in such a way as might make sin more hateful and obedience more acceptable to us 1. Sin more hateful by his Agonies Blood Shame death no less remedy would serve the turn to procure the pardon and destruction of it Rom. 8.3 By sin he condemned sin in the flesh that is by a sin offering God shewed a great example of his wrath against all sin by punishing sin in the flesh of Christ his design was for ever to leave a brand upon it and to furnish us with a powerful mortifying argument against it by the sin-offering and ransom for souls Surely it is no small matter for which the Son of God must dye At Golgotha sin was seen in its own colours There he shewed how much he hateth it and loveth purity Secondly To commend obedience Christs suffering death for the sin of man at the command of his Father was the noblest piece of Service and the highest degree of Obedience that ever could be performed to God beyond any thing that can be done by Men or Angels There was in it so much love to God Pity to Man so much Self-denial so much Humility and Patience and so much Resignation of himself to God who appointed him to be the Redeemer and Surety of Man to do this office for him as cannot be parallel'd The great thing in it was obedience Rom. 5.14 By the obedience of one shall many be made righteous So ' Phil. 2.7 God was not delighted in mere blood but in blood offered in obedience All his former actions together with his Death and Sufferings make but one intire Act of eminent obedience but his painful and cursed death so willingly and readily undergone was the crowning Act. The formal reason of the merit was that Christ came to fulfil the will of God by which will we are sanctified Heb. 10.10 therefore his death was necessary Fifthly From this Ransom and act of Obedience there is a Liberty resulting unto us for the redeemed are let go when the ransom is paid Now this Liberty is a freedom from sin that we may become the Servants of God Rom. 6.22 Being made free from sin ye became servants of righteousness Christ came not to free us from the duty of the Law but the penalty and Curse thereof to free us from the duty of the Law is to promote the Devils Interest No he freed us from the Wrath of God that we may serve him chearfully to establish Gods Interest upon surer and more comfortable Terms to restore us to Gods favour and service To Gods favour by the pardon of sin to his service by writing his Laws on our Hearts and Minds Sometimes our Redemption from the Curse is spoken of Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us Sometimes our Redemption from Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity And so by consequence from the power of the devil which is built on the curse of the Law and reign of Sin Satans power over us doth flow from the sentence of the condemnation pronounced by the Law against sinners and consists in that dominion sin hath obtained over them If the curse of the Law be disanulled and the power of sin broken he is spoiled of his Power Col. 2.14 15. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his cross And having spoiled principalities and powers he made a shew of them openly triumphing over them Sixthly That we are not partakers of this Liberty nor of the benefit of this Ransom till we are in him and united to him by Faith for the Text saith in whom we have redemption by his blood Certainly we must be turned from Satan to God before we are capable of receiving the forgiveness of sins Acts 26.18 We do not actually partake of the priviledges of Christs Kingdom till we be first his Subjects Who hath delivered us from the power of Satan and hath translated us in the kingdom of his dear Son in whom we have redemption through his blood the forgiveness of sins Christ and his people are an opposite state to the Devil and his Instruments while we are under the opposite power we belong not to Christ and the priviledges of his Kingdom belong not to us but as soon as we are translated and put into another estate then we have the first priviledge remission of sins Look as in the fall there was sin before guilt so in our reparation there must be conversion Renovation or Repentance before Remission We are first effectually called or sanctified and then justified and glorified Mans recovery to God is in the same method in which he fell from him It is first brought about by a new nature and communication of life from Christ. He regenerateth that he may pardon and he pardoneth that he may farther sanctifie and make us everlastingly happy Thirdly That remission of sins is a part and a principal part of Redemption I. How is it a part or fruit of Redemption I Answer Redemption is taken either for the Impetration or Application 1. The Impetration or laying down the price that was done by Christ upon the Cross. So it is said Heb. 9.12 Christ by his own blood obtained eternal redemption for us Then was God propitiated the deadly blow given to the Kingdom and Power of the Devil and the Merit and Ransom interposed by the virtue of which we are pardoned the obtained redemption and remission of sins is a fruit flowing from it and depending upon it as an effect upon the cause 2. The Scripture considers Redemption in its Application Besides laying down the price there is an actual deliverance and freedom by virtue of that price This is either begun or compleat The compleat redemption or freedom from sin and misery is that which the Godly shall enjoy at the last day Rom. 8.23 We 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 Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Eph. 1.14 In whom also after ye believed ye were sealed with that spirit of promise which is the earnest of our
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
as well as verbum oris This Covenant is carried on in soul Language Psal. 16.21 O my soul Thou hast said unto the Lord thou art my Lord. So Psal. 27.8 When thou saidst seek ye my face my heart said thy face Lord will I seek The Lord offereth or representeth himself as our Lord and we prosess our selves to be the Lords No eye seeth or ear heareth what passeth between God and the Soul Now without this Personal inward Covenanting all the priviledge of the Covenant will do us no good And this Personal inward covenanting amounts to full as much as My Lord my God Therefore it concerneth every one of us see whether we have thus particularly owned Christ if there hath been any Treaty between God and our Souls and whether it came to any conclusion and particular Soul engagement That you could thus own Christ. Not only as God and Lord but as your God and your Lord. SERMON VIII Col. 1.20 And having made peace by the blood of his Cross to reconcile all things to himself by him I say whether they be things in earth or things in heaven IN these words observe First What Christ was to do Secondly The manner how he did it Or First The End for which he was appointed To be our Mediator and Redeemer and accordingly promised and sent into the world to reconcile all things to God Whether they be things in heaven or things in earth Secondly The means by which he accomplished it Having made peace by the blood of his Cross that is by his bloody sacrifice on the Cross thereby answering the sacrifices of Attonement under the Law In the first branch take notice of 1. The Benefit Reconciliation with God 2. The person procuring it by him and it is repeated again I say by him 3. The persons to whom this Benefit is intended expressed 1. Collectively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 2. Distributively Whether they be things in earth or things in heaven As they are Collectively Expressed it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves As it is distributively expressed the latter clause is of a dubious Interpretation some by things on earth understand Men but by things in heaven the Angels Surely not the fallen Angels for they are not in Heaven neither was Christ sent to reconcile them nor relieve them in their Misery and reduce them to God Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then shall we understand by things in heaven Some think the holy Angels others the glorified Saints 1. Those that assert the first argue thus that the Angels are properly inhabitants of Heaven and so fitly called things in Heaven and they are Enemies to Men whilst they are ungodly Idolatrous and Rebels to God as good Subjects hold with their Prince and have common Friends and Enemies with him but are reconciled to them as soon as they partake of the Benefits of Christs Death as we are told of joy in heaven among the angels of God at the conversion of one sinner Luk. â—5 10 Now if there be so much joy over one Sinner repenting how much more when many sinners are snatched out of the Jawes of Hell They make the sense to be thus before for the sins of men they weâ—â— aliâ—nated from them but then reconciled but this Scripture speaks not of the Reconciliation of Angels and Men but the Reconciliation of all things to God for so it is expresly in the Text to reconcile all things to himself Now the good Angels cannot be said to be reconciled to God for there was never a breach between them sâ— nunquam cum matre in gratiam rediisse 2. Therefore I interpret it of the glorified Saints See the like expression Eph. 1.10 To gather together in one all things to Christ which are in heaven and in earth And more clearly Eph. 3.15 Of whom the whole family in heaven and earth is named Meaning thereby the Faithful who are already in Heaven and those who are now remaining upon Earth This is a comfortable note and teaâ—hâ—s â—s 1. That the Apostle Paul knew no Purgatory or third place for Souls after Death 2. That the Saints departed are now in Heaven as to their Souls and gathered to the Rest of the Spirits of just men made perfect 3. The souls now in Heaven once needed the Merit of Christ even as we do None come thither but they were first reconciled to God By him their peace was made and they obtained Remission of sins by the blood of his Cross as ye do In short all that go to Heaven go thither by the Mediation Sacrifice and Meritorious Righteousness of the same Redeemer Doct. One great benefit we have by Christ is Peace and Reconciliation with God Here I shall shew 1. What this Reconciliation is 2. How it was obtained 3. What Assurance we have that it is obtained 4. How and upon what terms it is applied to us 1. What this Reconciliation is I Answer It is not an original Peace but a returning to Amity after some foregoing breach Now the breach by sin consisted in two things an aversion of the Creature from God and an aversion of God from the Creature so before Peace and Reconciliation can be made two things must be removed Gods Wrath and our sinful Nature God must be pacified and man Converted Gods Wrath is appeased by the blood of Christ and our Natures are changed and healed by the Spirit of Grace First Gods Wrath is appeased and then the Spirit is bestowed upon us for while God is angry and offended no saving benefit can be expected from him This Text speaks not how he took away our enmity but how he appeased God for us not so much of the Application as the impetration of this benefit The Application is spoken of verse the 21. how it is applied to us but here the Apostle more directly speaks of the impetration how it was procured and obtained for us namely by Christs satisfying Gods Justice for that wrong which caused the breach or the dying of the Son of God for a sinful World Now this hath an influence on Gods pardon and our Conversion for by vertue of this Reconciliation we are justified and pardoned Therefore we are said to be justified by his blood Rom. 8.9 that is the price is paid by Christ and accepted by God there needeth nothing more to be done on the Mediators part by virtue of the same peace made we are also sanctifyed and converted unto God 2 Cor. 5.18 The gift of the sanctifying spirit is given us as the fruit of Christs death 2. How it was obtained by the blood of his cross he made peace This implyeth death and such a death as in appearance was accursed for the death of the cross is the vilest and most cruel death Gal. 3.13 Christ hath Redeemed us from the curse of the Law being
periculo from the danger consider what it is to be at odds with God and how soon and how easily he can revenge his quarrel against you and how miserable they will be for ever that are not found of him in a state of peace Psal. 7.11 12 13. God is angry with the wicked every day if he turn not he will wâ—et his sword he hath bent his bow and will make his Arrows ready There the Psalmist representeth God and man as in a state of hostility against each other The wicked man affronts his holiness questions his justice slights his wrath breaks his Laws wrongeth his people and saith tush I shall have peace though I add drunkenness to thirst God for a while giveth time and warning but every moment can break in upon us for he is able easily to deal with us Cominus hand to hand for he hath his sword Eminus at a distance for he hath his bow he is not only able to deal with them but ready for he is whetting his Sword and hath bent his Bow the Arrow is upon the string though not as yet sent or shot out what remedy then is there There is but one exception if he turn not if he be not reduced and brought home to God by a timely Repentance he falleth into the hands of the living God Now no persons are in so dangerous an estate as those that have peace offered and despise it Isa. 27.4 Let him take hold of my strength When God is ready to strike A man that is faln into the power of his enemy will take hold of his Arm we are always in Gods power his vengeance may surprize us before we are aware what is our business but to be found of him in peace 2. Ab utili from the happiness of being at peace with God your great work is over and you have a World of benefit by it you stop all danger at the fountain head When you are at peace with God you are at peace with the creatures Ezek. 34.25 I will make with them a Covenant of peace and will cause the evil beasts to cease out of the Land danger might way-lay us at every turn Then for Men Prov. 10.17 When a mans ways please the Lord he makes his enemies to be at peace with him Then peace in your own Consciences Rom. 15.13 Now the God of hope fill you with joy and peace In believing to have a mans Conscience settled on sound terms is a great Mercy Peace with the Holy Angels instead of being instruments of vengeance they are ministring Spirits Heb. 1.14 Lastly Communion with God himself Rom. 5.1 2. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith c. Eph. 2.17 18. Preaching peace by whom also we have access by one Spirit unto the Father 3. I Reason from the confidence we may have of this benefit if we submit to Godly terms 1. God is willing to give it verse 19. It pleased the Father that in him all fullness should dwell there is Gods authority and good pleasure in it The first motive came from God who received the wrong not from him that gave it God was in Christ 2 Cor. 5.14 Among men the inferiour should seek to the superior The party offending to the party offended the weaker to the stronger they that need the Reconciliation to him that needeth it not but here all is contrary 2. You may be confident of it upon another ground the sufficiency of Christ to procure all fullness The whole divine nature did inhabit and reside in the man Christ Jesus and so he is compleatly fitted and furnished for this work he hath paid a full price for this peace when he bare our sins and carryed our sorrows and by his Spirit he changes our hearts as well as pacifies the wrath of God And then he preserveth this peace by his constant intercession Heb. 2.17 18. Now shall we doubt of it But that we may get it 1. Let us take the way of entrance by Faith and Repentance It concerns us much to see whether we be in peace or trouble if in trouble you see the cure if in peace the next question is is it Gods peace That 's had by the blood of Christ the merit of which we must depend upon and devote our selves to God break off our old league with sin and bind our selves with a Bond to live unto God to be the Lords for evermore 2. When this peace is made be very tender of it that no breach fall out between you and God Psal. 85.8 He will speak peace to his people and to his Saints but let not them turn again to folly 3. Let us be thankful to God for this fruit of Christs death it is an act of free and undeserved mercy and to be imputed to nothing but his mere grace that God hath appointed such a way It pleased the Father to bruise him Isa. 53.9 That he sendeth Ambassadors to publish it Acts 10.36 the word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all and that he appointeth a ministery It is a great priviledge in it self for by this peace we have not onely the beginnings but the increase of grace till all be perfected in heaven Heb. 13 2â— 21. Now the God of peace that brought again from the dead our Lord Jesus make you perfect in every good work to do his will working in you that which is well pleasing in his sight 1 Thess. 1.23 The God of peace sanctifie you that you may be preserved blameless unto the coming of our Lord Iesus Christ. This peace doth encourage us in all temptations from the devil Rom. 16.20 The God of peace shall bruise satan under your feet shortly From the World Eph. 6.15 shod with the preparation of the Gospel of peace Fears of the wrath of God and doubts about our eternal condition Rom. 14.17 The Kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost here are three words Comfort Peace and Ioy these succeed one another as so many degrees Comfort is support under trouble Peace a ceasing from trouble joy a lively sense of the love of God FINIS