it for some competent space of time his pouring out of the Spirit the Apostles witnessing the truth of it in the teeth of opposition his appearing from Heaven to Paul the prophesies of the Old Testament foretelling of it the Miracles wrought to confirm it the holiness of the Persons who were employed as chosen Witnesses their unconcernedness in all temporal Interests their hazarding of all their success It would make a volum to give you the evidences 2. Your own Resurrection what may facilitate our belief and hope of it 1. Consider it is a work of Omnipotency We are apt to say how can it be that when our bodies are turned into dust and that dust mingled with other dust and hath undergone many transmutations that â—very one shall have his own body and flesh again Why consider the Infinite and Absolute Power of God and this will make it more reconcileable to your thoâ—ghts and this hard point will be of easier digestion to your Faith To an Infinite power there is no difficulty at all Phil. 3.21 According to the working whereby he is able to subdue all things to himself He appeals to Gods power how much Gods power out-works our thoughts for he were not infinite if he might be comprehended We are not fit Judges of the extent of his power many things are marvellous in our eyes which are not so to his Zech. 8.6 Therefore we must not confine God to the limits of created bâ—ings or our finite understandings Alass our Cockel-â—hell cannot empty an Ocean we do no more know what God can do than a worm knoweth a man He that made the world out of nothing cannot he raise the dead He that brought such multitudes of creatures out of the dark Chaos hath he forgotten what is become of our dust He that gave Life and Being to that which before was not cannot he raise the dead He that turned Moses Rod into a Serpent and from a Serpent into a Rod again cannot he raise us out of dust into men and â—uâ—n us from men into dust and from the same dust 〈◊〉 us up into the same men and women â—â—ain 2. We have a releif from the Justice of God All will grant that God is and that God is a rewarder of good and bad Now in this Life he doth not dispense these rewards Many times here instruments of publick good are made a sacrifice to publick hatred and wicked men have the world at will therefore there is a Judgment when this life is ended and if there be a Judgment men must be capable to receive reward and punishment You will say so they are by having an immortal Soul I but the soul is not all of a man the body is a part it hath had its share in the work and therefore it is most equal to conceive it shall have its share in the reward and punishment It is the body which is gratified by the pleasure of sin for a season the body which hath endured the trouble and pain of Faithful obedience unto Christ therefore there shall be a Resurrection of just and unjust that men may receive according to what they have done in the body God made the whole man therefore glorifies and punishes the whole man The Apostle urgeth this as to the Godly 1 Cor. 15.29 3. Gods unchangeable Covenant-Love â—â—â—ch inclines him to seek the dust of his â—onfederates God hath taken a believer into Covenant with himself body and soul therefore Christ proveth the Resurrection from Gods Covenant-Title Matth. 22.31 To be a God is certainly to be a Benefactor Gen. 25.26 Not blessed be Shem but blessed be the Lord God of Sem. And to be a Benefactor becoming an Infinite Eternal Power If he had not Eternal Glory to bestow upon us he would not justifie his Covenant-Title Heb. 11.16 To whom God is a benefactor he is a Benefactor not to one part onely but to their whole Persons Their bodies had the mark of his Covenant upon them their dust is in Covenant with him and where-ever it is dispersed he will look after it Their death and rotting in the Grave doth not make void his Interest nor cause his Care and Affection towards them to cease 4. We have relief also from the Redemption of Christ which extendeth to the bodies of the Saints as it is often interpreted in Scripture as where Christ speaks of his fathers charge this was a special Article in the Eternal Covenant Ioh. 6.39 40. This is the will of my Father that of all that he hath given me I should lose nothing but raise it up at the last day Christ hath ingaged himself to this he is the Guardian of the Grave as Rispah kept the dead bodies of Sauls sons 2 Sam. 21.10 Christ hath the keyes of death and hell he hath a charge of the Elect to the very day of their Resurrection that he may make a good account of them and may not lose so much as their dust but gather it up again What shall I say when the intention of his death is spoken of 1 Thes. 5.10 That whether we wake or sleep we should live together with him that is whether dead or alive for they that are dead in the Lord are said to be fallen asleep Whether we live or die we should live a spiritual life here and eternal life in Glory hereafter So where the obligation 1 Cor. 6.20 Ye are bought with a price There would be no consequence if Christ had not purchased the body as well as the Soul and Christ will not lose one jot of his purchase if he expect duty from thâ— body you may expect glory for the body so redemption is particularly applyed to the body Rom. 8.23 Waiting for the Adoption the redemption of our bodies Then is Christs Redemption full when the body is exempted from all the penalties induced by sin 5. The honour which is put upon the bodies of the Saints 1. They are members of Christ 1 Cor. 6.15 Know ye not that your bodies are members of Christ shall I then take the Members of Christ and make them members of an harlot God forbid No Members of Christ can for ever remain under death but shall certainly bâ— raised up again When a Godly Man â—â—eth the union between Soul and Body is dissolved but not the union between him and Christ as Christs own natural body in the grave was not separated from his Person and the Hypostatical Union was not dissolved it was the Lord of Glory which was crucified and the Lord of Glory which was lâ—yed in the Grave so the Mystical 〈◊〉 is not dissolved between Christ and 〈…〉 who are his Mystical Body 〈◊〉 they are dead 2. They are Temples of the holy Ghost therefore if they be destroyed they shall be built up again 1 Cor. 6.19 Know ye not that your bodies are temples of the holy Ghost As Christ redeemed not the soul onely but the whole man so the Spirit in Christs Name takes
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
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.
Possession both of body and soul the body is cleansed and sanctified by the spirit as well as the soul and therefore it is quickned by the Spirit Rom. 8.11 If the spirit of him that raised Iesus from the dead dwell in you he shall also quicken your mortal bodies by his spirit which dwelleth in you The Holy Ghost will not leave his Mansion or dwelling-place the dust of Believers belongs to them who were once his Temple So it is a pledge of the Resurrection Now therefore labour with your selves think often of it SERMON VII Col. 1.19 For it pleased the father that in him should all fulness dwell With Chap. 2.9 For in him dwelleth all the fulness of the Godhead bodily THese words are produced to prove that there is no defect in the Evangelical Doctrine and therefore there needeth no Addition to it from the Rudiments of men That there is no defect he proveth from the Author of it Jesus Christ who was not onely Man but God and beyond the Will of God we need not look If God will come from heaven to teach us the way thither surely his Teaching is sufficient his doctrine containeth all things necessary to salvation This is the Argument of these words For in him dwelleth all the fulness of the Godhead bodily In which words observe three things First The House In Him Secondly The Inhabitant All the fulness of the Godhead Thirdly The manner of dwelling in the Word Bodily First The House or place of Residence in Him In the Man Christ Jesus or in that Humane Nature in which he carried on the business of our Salvation As despicable and abject as it was in the eyes of men yet it was the temple and seat of the Godhead Secondly The Inhabitant The fulness of the Godhead Not a portion of God onely or his Gifts and Graces as we are made partakers of the Divine Nature 1 Pet. 1.4 but the whole Godhead Thirdly the Manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily The word may relate 1. To the shadows and figures of the Law and so it signifieth Essentially Substantially God dwelt in the Tabernacle Temple or Ark of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the figures of his Presence In Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily As his Humane Nature was the true Tabernacle or Temple in which he residâ—th Christ calls his Humane Nature a Temple Ioh. 2.19 Or else 2. With respect to the intimacy and closeness of the Union so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred personally For body is often put for a person the two Natures were so united in him that he is one Christ. Doctrine That Iesus Christ is True God and True Man in one Person I shall prove the Point I. By Testimonies of Scripture II. By Types III. By Reasons taken from Christs Office I. By Testimonies of Scriptures I shall pass by those that speak of the reality of either nature apart and onely alledge those that speak of both together Now these do either belong to the Old Testament or the New I begin with the former the Tâ—stimonies of the old Testament because this union of the two Natures in the Person of Christ is indeed a Mystery but such as was foretold long before it came to pass and many of the places wherein it was foretold were so understood by the ancient Iews The controversie between them and Christians was not whether the Messiah were to be both God and man they agreed in that but whether this was fulfilled or might be applied to Jesus of Nazareth But the latâ—er Iews finding themselves not able to stand to the issue of that plea say that we attribute many things to Jesus of Nazareth which were not foretold of the Messiah to come as namely that he should be God-man in one person Therefore 't is necessary that this should be proved that the old Testament aboundeth with predictions of this kind Let us begin with the first Promise touching the Messiah which was made to Adam after his Fall for the restoring of Mankind Gen. 3.15 The seed of the woman should bruise the serpents Head That is to say one of her seed to be born in Time should conquer the Devil Death and Sin Now when he is called the seed of the woman 't is apparent he must be Man and made of a woman And when 't is said that he shall break the serpents head who can do this but onely God 'T is a work of Divine Omnipoâ—â—ncy for Satan hath much more power than any bare man Therefore 't is said Rom. 16.20 The God of peace shall bruise Satan under your feet shortly Come we next to the Promise made to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed In thee that is in thy seed as it is often explained Gen. 22.18 In thy seed shall all the nations of the earth be blessed This seed was Christ the Messiah to come Now he was to be God-man He was to be Man for he is the seed of Abraham God because that blessedness is remission of sins or Justification For 't is said Gal. 3.8 The Scripture fore-seeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all nations of the earth be blessed Regeneration and the Renovation of our natures is also included in it as a part of this blessing Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying unto Abraham in thy seed shall all the kindreds of the earth be blessed Therefore unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities There is also Redemption from the curse of the Law and the gift of Eternal Life included in it Now all these are works proper to God alone Let us come to the Promise made to David 2 Sam. 7.12 13. I will set up thy seed after thee and I will establish the throne of thy kingdom for ever 'T is spoken in the Type of Solomon but in the Mystery of Christ who is true Man as Davids seed and true God for his Kingdom is everlasting And so David interpreteth it Psal. 45.6 Thy throne O God is for ever and ever The Kingdom of the Messiah is never to have an end And the Apostle affirmeth expresly that those words are spoken to Christ the son of God Heb. 1.7 Let me next alledge Iobs confession of Faith which was very Ancient Iob 19.25 26. I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh I shall see God His Redeemer was true Man as appeareth by his Title Goel and because he shall stand on the Earth and be seen by his bodily eyes True God for he calleth him so I shall see God Go we on in the
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
inheritance until the redemption of the purchased possession The inchoate or begun deliverance is that measure of deliverance which believers enjoy now by Faith which consists of two parts Iustification and Sanctification Sanctification 1. Pet. 1.18 Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works When we are free from the power and weight of sin Iustification so it is in the Text and Eph. 1.7 When sin is freely pardoned and our debt cancelled and we are delivered from evil and wrath to come II. As it is a part so it is a principal part This will appear if you consider the evil we are freed from As 1. The power of the Devil is destroyed All the advantage which he hath against us is as we are sinners guilty sinners before God For we are put into his hands when we have forfeited the protection of our righteous Lord but forgiveness of sins gives us a release from him Acts 26.18 When Christ came to procure it he destroyed the devils Power when we are converted we are interessed in the priviledge 2. The reign of sin is broken for sanctifying Grace is inseparable from pardoning Grace yea I will venture to say that the gift of the sanctifying Spirit is a part of our pardon executed and applyed for a part of the punishment of sin was spiritual death or the loss of Gods Image Col. 2.13 He hath quickned you together with Christ having forgiven all your trespasses When God pardoneth he sanctifieth and createth us anew that we may be fit for his service so that we are renewed by the Spirit as well as recovered out of the sâ—ares of the devil 3. We are eased of tormenting fears in a great measure Man can have no firm peace and comfort in his own soul while sin remaineth upon him our case is dangerous whether we be sensible of it or no because our condition is not to be valued by our sense and feeling but by the sentence of the Law of God which we have broken and violated if there be any difference in the case the more insensible we are the more miserable The generality of men indeed are senseless and careless put far away the evil day from them and so make light work of reconciling themselves to God but are they the more safe for this No if they will dance about the brink of Hell and go merrily to their execution it argues not their safety but their stupidness The thoughts of danger is put off when the thing it self is not put away but if they be serious they cannot be without trouble Rom. 1.32 Knowing the judgement of God they conclude that they that do such things are worthy of death The very light of Nature will revive many unquiet thoughts within them The justice of the supream Governour of the World will still be dreadful to them whose law they have broken and whose wrath they have justly deserved They may lull the soul asleep by the stupifying potion of carnal Delights and while Conscience is asleep please themselves with stoln waters and bread eaten in secret which is soon disturbed by a few serious and sober thoughts of the world to come God is offended and what peace can they have 4. Death is unstinged That 's the usual time when Convictions grow to the height and the stings of an awakened Conscience begin to be felt 1 Cor. 15.28 Then the thoughts of Death and Judgement to come are very terrible to them and men begin to see what it is to bear their own sins and how happy they are who are sure of a pardon 5. The obligation to Eternal punishment ceases Pardon is dissolving and loosing that obligation Now the punishment is exceeding great Hell and damnation are no vain Scare-crows Eternity makes every thing truly great the poena damni an everlasting separation from the comfortable presence of the Lord Matth. 25.41 Go ye cursed Luk. 13.27 Depart ye workers of iniquity When God turned Adam out of Paradise his case was very sad but God took care of him in his Exile made him Coats of skin gave him a day of Patience afterwards promised the seed of the woman who should recover the lapsed estate of mankind intimated hopes of a better Paradise That estate therefore is nothing comparable to this for now man is stripped of all his comforts sent into an endless state of Misery whence there is no hopes of ever changing his condition So for the poena sensus the pain Mark 9.44 Where their worm never dieth and their fire is never quenched The worm is the worm of Conscience reflecting on past folly and disobedience See here a man may run away from the rebukes of Conscience by many shifts sleeping sporting distracting his Mind with a clutter of business but there not a thought free but is always thinking of slighted means abused mercies wasted time the offenses done to a merciful God and the curse wherein they have involved themselves the fire is the wrath of God or these unknown pains that shall be inflicted on body and soul which must needs be great when we fall into the hands of the living God! If a little mitigation a drop to cool your Tongue be thought a great matter oh what a blessedness is it to be freed from so great an evil Perhaps you coldly entertain the offer of a pardon now but then to be freed from wrath to come oh blessed Jesus 1 Thes. 1.10 2. The good depending on it Luk. 1.77 To give us the knowledge of salvation by the remission of sins Eternal life dependeth on it for you are not capable of enjoying God till his wrath be appeased As all evil was introduced by sin so all happiness by pardon This is an initial blessing which maketh way for the rest VSE Of Exhortation To perswade you to seek after this benefit All of us once needed it and the best of us till we are wholly freed from sin still need it 1. We all of us once needed it for we are not onely criminal persons liable to condemnation but actually condemned in the sentence of Gods law Ioh. 3.18 He that believeth not is condemned already Now should not a condemned man make means to be pardoned and should not we accept of Gods terms especially when there is but the slender thred of a frail life between us and execution He that securely continues in his sins despiseth both the curse of the Law and the grace of the Gospel Oh consider nothing but a pardon will serve the turn not forbearance on Gods part not forgetfulness on yours 1. Not forbearance of the punishment on Gods part God may be angry with us while he doth not actually strike as the Psalmist saith Psal. 7.11 12 13. God is angry with the wicked every day if he turn not he will whet his sword He hath bent his bow and will make it ready
we say the same of a King indeed we mean he behaveth himself King-like that is becoming the Majesty of his High calling So we beheld his glory as c. that is such a glory as was sutable and becoming Gods only Son So Christ was angry with his Disciples because they were too importunate to see the Father though they saw him ordinarily conversing with him Iohn 14.7 If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him The Fâ—ther is no otherwise to be known but as he hath revealed himself in Christ and having seen and known Christ who was his Image they might both see and know him and when Philip saith shew us the Father and it sufficeth us this will convince us all without farther argument Christ answereth verse 9. He that hath seen me hath seen the Father They might see the Fathers infinite power acting in him his wisedom teaching by him his goodness in the whole strain of his life so that in Christ becoming Man God doth in and by him represent all his own Attributes and Properties his Wisdom Goodness and Power 2. In his Word where God is revealed to us savingly so as we may be brought into Communion with him so it is said least the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4.4 As God shineth forth in Christ so doth Christ shine forth in the Gospel there we have the Record of his Doctrine Miracles and the end for which he came into the World and this is the great instrument by which the virtue and power of God is conveyed to us for the changing of our hearts and lives 2 Cor. 3.18 ' Beholding the glory of the Lord as in a glass we are changed into his Image and likeness from glory to glory Some sight of God we must have or else we cannot be like him the knowledge or sight of God with mortal or bodily eyes is impossible the external manifestations and representations in the creature is imperfect and sufficeth rather for Conviction then Coversion or to leave us without excuse then to save the soul Rom. 12.1 they have not the excuse of faultless ignorance To know him in the Law or Covenant of works doth but work wrath Rom. 4.15 or revive in us a stinging sense of our hopeless condition To know him in Person or to see his glorious works or hear his glorious words was a priviledge vouchsafed but to few and to many that made no good use of it therefore there is onely reserved his Word to bring us into Communion with God Or the glass of the Gospel to represent the glory of the Lord that we may be changed into his likeness from glory to glory There the knowledge of God is held out powerfully in order to our Salvation 3. His Works All which in their whole tenure and contexture shewed him to be God man If at any time there appeared any evidence of humane weakness least the World should be offended and stumble thereat he did at the same time give out some notable demonstrations of his divine power when he lay in a manger at his birth a Star appeared and Angels proclaimed his birth to the Shepherds When he was swadled as an Infant the Wise men came and Worshipped him When he was in danger of suffering Shipwrack he commanded the Winds and the Waves and they obeyed him When he was tempted by Satan he was Ministred unto by Angels Matth. 4.11 When they demanded Tribute for the Temple a Fish brought it to him Matth. 17.26 When he was deceived in the Fig-tree which was an infirmity of humane ignorance he suddainly blasted it discovering the glory of a divine power When he hanged dying on the Cross the Rocks were rent the Graves opened the Sun darkned and all nature put into a rout Though he humbled himself to purchase our Mercies yet he assured our Faith by some emissions and breakings forth of his divine power Well then though it be our duty to seek and find out Gods track and foot print in the whole Creation and to observe the impressions of his Wisedom Goodness and Power in all the Saints especially this is our duty to admire his Image in Jesus Christ for his humanity the perfections of the Godhead shine forth in the highest lustre What ever perfection we conceive to be in his Person Word or Works the same may we conclude to be in the Father also Did the Winds and Seas obey Christ The whole Creation is at the beck of God did Christ shew himself to be the wisdom goodness and power of God surely God is infinitely Wise Was Christ Holy and undefiled surely so is God light in whom is no darkness at all Was Christ Loving Pityful and Compassionate not abhorring the most vile and miserable whether in Soul or Body that came to him for relief surely God is Love and he will not be strange to those that seek him in Christ. 3. How he differeth from other persons For the Saints also are made after the Image of God Col. 3.10 And have put on the New Man which is renewed in knowledge after the Image of him that created him Eph. 4.24 And that ye put on the New man which after God is created in Righteousness and true Holiness I answer There is a great difference between the Image of God in Man and the Image of God in Christ. 1. Man resembleth God but imperfectly Man was made and is new made after the Image of God but with much abatement of this high perfection which is in Christ for he hath all the substantial perfection which his Father hath In other Creatures there is some resemblance but no equality other Creatures are made like God but he is begotten like God 2. It is derivative from Christ God would recover man out of his lapsed estate by setting up a pattern of Holiness in our Nature Rom. 8.29 Whom he did foreknow he also did predestinate to be conformed to the Image of his Son that he might be the first-born among many Brethren None was fit to restore this Image of God that was lost but God Incarnate for thereby the glory of God was again visible in our Nature God is a pure Spirit and we are Creatures that have indeed an immortal Soul but it dwelleth in Flesh therefore to make us like God the Word was made flesh that he might represent the perfections of God to us and commend holiness by his own example Secondly The next thing ascribed to Christ is that he is the first born of every Creature that is born of God before any Creature had a being or begotten of the Father of his own proper Essence and equal with him before any thing was created and brought forth out of nothing But here the Adversaries of the Eternal Godhead of Christ triumph and say the first born of the Creatures is a
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
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
Grace and then continually supplied by the confirming Grace of the Spirit The influence we have from him as our head is life and likeness 1. Life Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh c. Christ is the beginning of the new life therefore he is called the Prince or Author of Life All life is derived from the head to the body so we derive life from Christ Ioh. 6.57 As I live by the father so he that eateth me shall live by me We derive life from Christ as he from the Father 2. Likeness Gal. 4.19 My little children of whom I travel in birth till Christ be formed in you And 2 Cor. 3.18 It is for the honour of Christ that his Image and superscription should be upon his Members to distinguish them from others In short as to Life he is the Root Ioh. 15.1 2. I am the true vine and c. As to Likeness he is the pattern Rom. 8.29 Whom he did foreknow he also did predestinate to be conformed to the Image of his son that he might be the first-born among many brethren Secondly The Reasons of this 1. It is for the honour of the Son of God that he should be head of the New World In the Kingdom of Christ all things are new There is a new covenant which is the Gospel a new Paradise not that where Adam enjoyed God among the Beasts and Trees of the Garden but where the Blessed injoy God amongst the Angels A new Ministry not the Family of Aaron or Tribe of Levi but the Ministry of Reconciliation whom God hath qualified and fitted to be dispensers of these holy Mysteries New ordinances we serve God not in the oldness of the Letter but the newness of the Spirit new Members or new creatures that are made partakers of the benefits therefore also a new head or a second Adam that must be the beginning of this new Creation and that is the Lord Jesus Christ who is made a quickning spirit to all his members 1 Cor 15.45 The first Adam was made a living soul the second a quickning Spirit Adam communicated natural life to his posterity but from Christ we have the spirit 2. It is suited to our lost estate We were in a state of Apostasie and defection from God averse from all good prone to all evil Now that we might have a new being and life the Son of God came in our Nature to rectifie the disordered creation The scripture representeth man as blind in his Mind perverse in his Will rebellions in his Affections having no sound part left in him to mend the rest therefore we must be changed but by whom who shall make us of unclean to become pure and holy Not one amongst all the bare natural sons of Men Iob 14.4 of carnal to become spiritual We must be new made and new born Ioh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit That we may mind the things of the spirit and not of the flesh of worldly to become heavenly he that formeth us for this very thing is God 2 Cor. 5.5 He that is the framer and maker of all things a God of infinite Wisdom Power and Love he frameth and createth us a-new VSES I. To shew us the Necessity of Regeneration II. The Excellency of it I. The Necessity We must have another beginning than we had as bare creatures it is one thing to make us men another to make us Saints or Christians We have Understanding Will Affections and Senses as Men but we have these sanâ—â—â—â—d as Christians The World thinketh Christianity puts strange names upon ordinary things but is it an ordinary thing to row against the stream of flesh and blood and to raise men to those inclinations and affections to which nature is an utter stranger to have a Divine Nature put into us 2 Pet. 1.4 the necessity is more bound upon us if we look upon our selves not onely as Men but Christians for whosoever is in Christ is a New Creature Some are in Christ by external Profession de jure they are bound to be new Creatures that they may not dishonour their Head Others by real internal Union they not onely ought to be but de facto are new creatures because they are made partakers of his Spirit and by that Spirit are renewed and sanctified Little can they make out their recovery to God and interest in Christ who are not sensible of any change wrought in them who have the old thoughts the old discourses the old passions and the old affections and their old conversations still The same deadness to holy things the same proneness to please the flesh the same carelessness to please or honour God and the drift and bent of their lives is as much for the world and as little for God and heaven as before II. The Excellency of Regeneration or renewing Grace What a benefit it is it appeareth in two things 1. That it is the fruit of Reconciling Grace 2 Cor. 5.18 All things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation God gives Grace onely as the God of Peace as pacified by the death of Christ the holy Spirit is the gift of his Love and the fruit of this Peace and Reconciliation which Christ made for us Our Lord Jesus Christ merited this Grace by the value of his sacrifice and bloody sufferings Tit. 3.5 6. 2. It is applyed to us by the Almighty power of his Spirit Christ is first the Ransom for then the fountain of Life to our souls and so the honour of our intire and whole recovery is to be ascribed onely to our Redeemer who as he satisfied the Justice of God for our sins so he also purchased a power to change our hearts and he purchased this power into his own hands not into anothers and therefore doth accomplish it by his Spirit 2 Cor. 3.18 We should often think what a foundation God hath layed for the dispensation of his grace and how he would demonstrate his infinite love in giving us his son to be a propitiation for us and at the same time sheweth forth his infinite power in renewing and changing the heart of man and all to bring us back to him to make us capable of serving and pleasing him I come now to the other Title which respects the life of Glory The first-born from the dead The same appellation almost is given to Christ when he is called Rev. 1.5 The first begotten from the dead The reason of both is because those that arise from the dead are as it were new born and therefore the Resurrection from the dead is called a Regeneration Matth. 19.28 And as to Christ in particular the Grave when he was in it is represented as being under
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
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
Scriptures Isa. 4.2 Christ is prophesied of In that day the branch of the Lord shall be beautiful and glorious and the fruit of the earth shall be excellent and comely When he is called the Branch of the Lord his Godhead is signified when he is called the fruit of the earth his Manhood So again Isâ— 7.14 A virgin shall conceive and bear a son and thou shalt call his name Immâ—â—uel That is to say God with us which can agree to none but to hiâ— that is God and Man So that this Mystery of God Incarnate was not hid from the Church of the Old Testament for his very Name did import God with us or God in our Nature reconciling us to himself So Isa. 9.6 To us a child is born to us a son is given and the government shall be upon his shoulders and his name shall be called The wonderful Counseller the mighty God the everlasting father the prince of peace Who can interpret these speeches and Aâ—â—ributes but of one who is God-Man How could he else be a child and yet the Everlasting Father born of a Virgin and yet the Mighty God So Isa. 11.1 with the 4th Verse A rod out of the Sâ—em of Iesse and a branch out of his roots Therefore Man And verse 4. He shall smiâ—e the earth with the rod of his mouth and with the breath of his lips shall be slay the wicked Therefore God So Isa. 53.8 He shall be taken from prison and judgement therefore Man yet who shall declare his generation therefore God So Ier. 23.5 6. A branch raised unto David from his deaâ— stock therefore Man yet the Lord or Iehovah our righteousness therefore God Shall I urge that speech whereby Jesus did silence divers of the Learned Pharisees Psal. 110.1 The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool He was born in the mean Estate of humane Flesh and King Davids seed and yet Davids Lord which he could not be if he were not God himself the King of Kings and Lord of Lords Well then he was Davids Son as Man but Davids Lord as he was God And so do many of the Ancient Iewish Rabbins interpret this place So again Micah 5.2 Thou Bethlehem Sphratah Though thou â—e little among the thousands of Iudah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from old from everlasting He is born in Bethlehem yet his goings forth are from everlasting He came out of Bethlehem and therefore Man his goings forth are from everlasting and therefore God So Zech. 12.10 I will pour out the spirit of grace and supplication and they shall look upon me whom they have pierced He is God because he giveth the spirit of grace Man because he is pierced or crucified So Zech. 13.7 Against the man my fellow A man he was but Gods companion his only begotten son and co-essential with himself and so God Secondly Come we now to the New Testament in which this mystery is more plainly and fully demonstrated There often the son of Man is plainly asserted to be also the Son of God Thomas calleth him his Lord his God Ioh. 20.28 We are told that the word was made flesh Ioh. 1.14 That God purchased the Church with his own blood Acts 20.28 which can be understood of no other but Christ by whose blood we are redeemed and who being Incarnate hath blood to shed for us But God as a pure Spirit hath not flesh and blood and bones as we have So Rom. 1.3 4. Iesus Christ was made of the seed of David according to the flesh but declared to be the son of God with power according to the spirit of holiness c. In respect of his Divine subsistence he was begotten not made in regard of his humane Nature made not begotten True Man as David was and True God as the Spirit and Divine Nature is Again Rom. 9.5 Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Than which nothing can be said more express as to that nature which is most apt to be questioned for surely he that is God over all cannot be said to be a mere Creature The Jews confessed him to be Man and one of their blood and Paul asserteth him to be God over all They accounted him to be accursed and Paul asserteth him to be blessed for ever They thought him inferiour to the Patriarchs of whom he descended and Paul over all so that no word is used in vain and when he saith according to the flesh he insinuateth another Nature in him to be considered by us The next place is 1 Cor. 2.8 They Crucified the Lord of Glory He was Crucified there his humane nature is acknowledged but in respect of the Divine nature he is called the Lord of Glory as in the 24th Psalm The Lord or King of Glory is Iehovah Sabaoth The Lord of Hosts Go we farther Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with Gon but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men By the form of God is meant not only the divine Majesty and Glory but also the divine essence it self for without it there can be no true divine Majesty and Glory Now this he kept hidden under his humane nature letting onely some small Rayes sometimes to shine forth in his Miracles but that which was most sensible and conspicuous in him was a true humane Nature in a low and contemptible estate Again 1 Tim. 3.16 Great is the Mystery of Godliness God manifested in our Flesh. That is the Eternal Son of God became Man and assumed the humane nature into the unity of his person Once more 1 Pet. 3.18 He was put to death in the flesh but quickned in the spirit That is dyed according to his humane nature but by his divine nature raised from the Dead 't is not meant of his soul quickned signifies not one remaining alive but made alive that power belongeth to God Secondly By Types Those that come to hand are these 1. Melchisedec Gen. 14.18 Melchisedec King of Salem brought forth bread and wine to Abraham Which Type is interpreted by the Apostle Heb. 7.2 3. First being by interpretation King of Righteousness and after that also King of peace Without Father and without Mother having neither beginning of dayes nor end of Life but made like unto the Son of God abideth a priest continually What Melchisedec was is needless to dispute The Apostle considereth him only as he is represented in the story of Moses who maketh no mention of his Father or Mother Birth or Death Certainly he was a very Man but as he standeth in Scripture there is no mention of Father or Mother beginning or end what he was or of whom
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