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
Creature one of the same kind I Answer if we grant this that they alledge they gain nothing for Christ had two Natures he was God Man as God he is the Creator not a Creature for the Apostle proveth that by him all things were made but as Man so he is indeed a Creature This double consideration must not be forgotten Rom 1.3 4. Our Lord Jesus 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 therefore we must distinguish between Christ and Christ what he is according to the Spirit and what he is a according to the flesh 2. I answer That Metaphors must be taken in the sense in which they are intended now what is the Apostles intention in giving Christ the Appellation of the First-born Four things are implyed by this Metaphor 1. Identity of Nature 2. Likeness of Original 3. Antiquity 4. Dignity Nothing else can be insinuated into the mind of man by such a form of speech but Identity and sameness of nature between the brethren which is true as to Christs humanity Heb. 2.14 For â—smuch then as the children are partakers of Flesh and blood he also took part of the same or else sameness of stock which is true also foâ— the same reason Heb. 2.11 For both he that sanctifieth and they who are sunctified are all of one for which cause he is not ashamed to call them Brethren or priority of time for the first born is before all the rest or else dignity authority and preheminence Now which of these doth the Apostle intend the two last The preexistence of Christ before any thing was made as appeareth by this reason v. 16. For by him all things were made whether they be in heaven or in earth And also his Dignity and Authority above them as appeareth by the frequent use of the word For the first-born in Families had Authority over the rest When Iacob had got the Birth-right this was a part of Isaacs blessing Gen. 27.29 Let people serve thee and Nations bow down to thee be Lord over thy brethren and let thy mothers sons bow down to thee Soveraignty was implyed in the Birth-right so David is called the first-born of the Kings of the earth Psal. 19.27 as the most glorious amongst them So here nothing else is intended but that Christ is in time and dignity before all Creatures Thirdly Though Christ be called the firstborn of every Creature it doth not imply that he is to be reckoned as one of them or accounted a Creature It is true when he is said Rom. 8.29 That he is the first-born among many brethren it implyeth that he is head of the renewed estate that he and all new creatures are of the same kind allowing him the dignity of his rank and degree for God is his God and their God his Father and their Father but here it is not the first-born amongst the creatures but the first-born of every creature And for farther confirmation here is not Identity of Nature for he is not at all of the same nature with the Angels those Principalities and Thrones Dominions and Powers spoken of in the next verse nor issued of the same stock with any of them mark he is called the first-born not first created which must be understood of his divine nature and eternal Generation of the Father before all creatures The creatures are not begotten and born of God â—ut made by him so Christ is primogenitus that unigenitus the first-born that onely begotten In the following verse he is brought in not as a creature but the Creator of all things The first-born is not the cause of the rest of the Children Peter was the first-born yet may be a Brother to Iames and Iohn but not a Father to them Now all the rest of the creatures are created and produced by him he is not reckoned among them as one of them he is the Image of the invisible God 2d Why this Excellency of our Redeemer should be so deeply impressed upon our minds and hearts for many reasons 1. This is needful to shew his sufficiency to Redeem the world the party offended is God who is of infinite Majesty the favour to be purchased is the Everlasting fruition of God and the sentence to be reversed is the sentence of Everlasting punishment Therefore there needed some valuable satisfaction to be given to reconcile these things to our thoughts that we may be confident that we shall have Redemption by his blood even the Remission of sins there are three things that commend the value of Christs sacrifice the dignity of his Person the greatness of his sufferings and the merit of his obedience But the two latter without the former will little quiet the heart of scrupulous men His sufferings were great but temporary and finite the merit of his obedience much but how shall the virtue of it reach all the World And if he be but a meer creature he hath done what he ought to do I confess a fourth thing may be added Gods institution which availeth to the end for which God hath appointed it but the Scripture insists most on the first the dignity of his person which putteth a value on his sacrifice Act. 20 18. Heb. 9.13 14. at lest there is an intrinsick worth this answers all objections His sufferings were temporary and finite but it is the blood of God he hath offered up himself through the Eternal Spirit 2. To work upon our love that Christ may have the chief room in our hearts there is no such argument to work upon our love as that God over all blessed for ever should come to relieve man in such a condescending way 1 Iohn 3.16 Hereby we perceive the love which God hath to us in that he layed down his life for us that very person that dyed for us was God There was power discovered in the creation when God made us like himself out of the dust of the ground but love in our Redemption when he made himself like us The person that was to work out our deliverance was the Eternal Son of God That God that owes nothing to man and was so much offended by man and that stood in no need of man having infinite happiness and contentment in himself that he should come and dye for us hereby perceive we the love of God When we consider what Christ is we shall most admire what he hath done for us Thirdly That we may give Christ his due honour For God will have all men to honour the Son as they honour the Father Iohn 5.23 he being equal in power and glory the setting forth of his glory is a rent due to him from all creatures We are to praise him both in word and deed in mind and heart and practise which we can never do unless we understand the dignity of his person We are apt to have low thoughts of Christ
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.
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
come and Preach the Gospel to the poor Isa. 62.1 Which could not be if he had spoken from heaven in thunder and not as a man conversed with men Again he was to approve himself as one who had grace poured into his lips Psal. 45.2 That all might wonder at the gracious speeches that came from his mouth as they did at Christs In short that wisdom of the Father which was wont to assume some visible shape for a time when he would instruct the Patriarchs concerning his will that he might hide his Majesty and put a vail upon his glory was now to assume our nature into the unity of his Person not a temporary and vanishing appearance That God who at sundry times and in divers manners speak in time past unto the Fathers by the Prophets might in these last dayes spake to us by his son Heb. 1.1 2. Then God delivered his will by parcels now by him he would settle the whole frame of the Gospel 2. Jesus Christ as he is the Apostle of our profession so also he is the High Priest Heb. 3.1 and so must be both God and Man Man that he might be made sin for us God that we might be made the Righteousness of God in him 2 Cor. 5.21 Man to undertake our Redemption God to perform it Man that he might suffer God that he might satisfie by suffering and make our attonement full We are purchased by the Blood of God Man that he might have a sacrifice to offer God that the offering might be of an infinite price and value Heb. 9.14 Man that he might have a Life to lay down for us God that the power of laying it down and taking it up again might be in his own hands Iohn 10.17 18. I lay down my Life that I may take it agaiâ— no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This was sit that his suffering should be a pure voluntary act required indeed by God but not enforced by Man he had a liberty at his own pleasure as to any thing men could do and thereby commendeth his love to sinners What shall I say he was man that he might dye he was God that by death he might destroy him that had the power of death He was Man that by his death he might ratifie the New Covenant God that he might convey to the heirs of Promise these precious Legacies of pardon and Life Man that he might be a merciful High Priest touched with the feeling of our infirmities God that we coming boldly to the Throne of Grace might find mercy and grace to help in every time of need Heb. 9.15 16. 3. His Kingly office he that was to be King of kings and Lord of lords needed to be both God and Man God that he might cast out the Prince of this World and having rescued his Church from the power of darkness might govern it by his Word and Spirit and finally present it to himself a glorious Church without spot or wrinkle or any such thing Man he needed to be for his own glory that he might be the First-born among many brethren And Head and Members might suit and be all of a piece and for our consolation that we might be heirs of God and joynt heirs with Christ Rom. 8.17 And for the greater terrour and ignominy of Satan that the seed of the Woman might break the Serpents Head In short God that he might govern and influence a people so scattered abroad upon the face of the Earth and raise them up at the last day Man that our nature the dignity of which was so envyed by Satan might be exalted at the right hand of Majesty and placed so near God far above the Angelical Thirdly With respect to the persons who are to be considered and concerned in Christs Mediation God to whom we are Redeemed Satan from whom we are Redeemed and we our selves who are the Redeemed of the Lord. And you shall see with respect to God with respect to Satan with respect to our selves our Mediator ought to be both God and Man 1. God he need to be with respect to God that he may be appeased by a valuable compensation given to his Justice no meer man could satisfie the Justice of God appease his wrath procure his favour therefore our surety needed to be God to do this And with respect to Satan that he might be overcome now none can bind the strong one and take away his goods but he that is stronger then he Luk. 11.21 Now no mere man is a match for Satan the Conqueror of the devil must be God that by strong hand he may deliver us from his Tyranny And with respect to Man that he may be saved Not onely because of the two former respects must he be God but also there is a special reason in the cause the two former respects evince it For unless God be appeased Man cannot be reconciled and unless the Devil be overcome Man cannot be delivered If a God be needful for that man cannot be saved unless our Redeemer be God but there is a special reason because of our own obstinacy and rebellion which is onely overcome by the divine power 'T is necessary Man should be converted and changed as well as God satisfyed and Satan overcome Now who can convert himself or changâ— his own heart That work would cease for ever unless God did undertake it by his all conquering Spirit Therefore our Mediator must be God to renew and cleanse our hearts and by his divine power to give us a divine nature 2. Man also he ought to be with respect to these Three parties With respect to God that the satisfaction might be tendered in the nature which had sinned That as by Man came death by man also might come the Ressurection from the Dead 1 Cor. 15.21 22. That as in Adam all dye so by Christ shall all be made alive So with respect to the Devil that he might be overcome in the nature that was foiled by his Temptations And with respect to us That he that sanctifyeth and they that are sanctifyed might be of one Heb. 2.11 The Priest that wrought the expiation and the people for whom 't was wrought were of one stock the right of Redeeming belonged to the next Kinsman Christ is our Goel who Redeemed us not onely jure propreitatis as his creatures to God as God but Iure propinquitatis as his Kinsmen So as Man we are of Kin to Him as he came in our nature and as he sanctifieth doubly a kin not only by vertue of his incarnation but our Regeneration as he was made of a Woman and we born of God These are the Reasons VSE Let me press you to admire this Mystery of Godliness The Man Christ Jesus in whom the fulness of the Godhead dwelt bodily The life and strength of our Faith depends upon it
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
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
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
this Relation bindeth us unto As obedience and self-denial 1. Obedience to his Laws and the motions of his Spirit His Laws Luke 6.46 Why call you me Lord Lord and do not the things which I say The motions of his Spirit Rom. 8.14 As many as are led by the spirit of God they are the sons of God 2. Self-denial Christ spared not his natural body to promote the good of his mystical Body he exposed his life for our Salvation we should hazzard all for his Glory Nature teaches us to lift up the hands to save the head 4. There must be sutableness and imitation 1 Ioh. 2.6 He that abideth in him ought to walk as he walketh 5. If you be planted into his Mystical body you will make conscience of Love and Tenderness IV. Vse Let us Triumph in this Head depend on him There are two Arguments his Ability and his Sympathy 1. His Ability He can give us Life Strength Health Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Col. 1.15 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness 2. His Sympathy He is touched with the feeling of our Infirmities Heb. 4.15 We have not an high priest which cannot be touched with the feeling of our infirmities but was in all points â—empted like as we are yet without sin The Head is concerned for the Members SERMON VI. COL 1.18 Who is the beginning the first born from the dead I Come now to consider the first particular Title which is given to Christ There are two other Titles given to Christ the one respects the state of Grace the other the state of Glory And First With respect to the state of Grace he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning that is Origo mundi meliâ—ris the beginning of the new Creature as well as the Old for the same place and dignity which Christ hath in the order of Nature he hath in the order of Grace also Therefore he is called the beginning of the creation of God Rev. 3.14 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively as if it were the first thing that was created but actively that he giveth a being and beginuing to all things that are created and by the Creation of God is meant the new Creation So that the Point is Doctrine That Iesus Christ is the Author and beginning of the new Creatiâ—â— I shall briefly explain this and pass to the next branch Christ is the beginning two wayes I. In a way of Order and Dignity II. In a way of Causality 1. In a way of Order As first and chief of the renewed state This is many ways set forth in Scripture Two things I shall take notice of 1. That he is the builder of the Church 2. The Lord and Governour of it 1. As Founder and Builder of the Church Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Christ challenges it to himself as his own peculiar prerogative to build the Church More fully the Apostle Heb. 3.3 4 5. For this man was â—â—unted worthy of more glory than Moses in as much as he that builded the house hath more honour than the house for every house is built by some man but he that buildeth all things is God And again Moses was faithful in all his house as a servant but Christ as a Son over his own house The scope of the Apostle is to prove that Christ must have the preheminence above all others that have been imployed in and about Gods House Moses was one of the chief of that sort that had greater familiarity with God than others and intrusted by him in very great and weighty matters yet Christ was not onely equal to Moses but far above him he proveth it by a comparison taken from a Builder and an House and from a Lord of the House and a Servant in the House but Christ is the builder of the House and Moses but a part of the House Christ is the Lord and Moses but the servant therefore Christ is more excellent and worthy of greater honour One of the Noblâ—st works of God is the Church of the First-born none could build frame and constitute this but the Son of God coming down in our flesh and so recovering the lost world into an holy society which might be dedicated to God For the materials of this house are men sinful and guilty neither Men nor Angels could raise them up into an holy Temple to God none but the Eternal word or the Son of God Incarnate â—e that buildeth all things is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things the things treated of he doth not speak of the first creation but the second the restoring of the lapsed World to God 2. The other Honour is that Christ is Lord of the new creation as well as the founder and builder of it for the World to come is put in subjection to him not to the Angels Heb. 2.7 By the World to come is not meant the state of Glory but the state of the Church under the times of the Gospel It is made subject to God the Redeemer it is solely and immediately in his Power and under his Authority and cast into a dependance upon him II. In a way of Causality So he is the beginning either as a Moral or efficient cause 1. As a moral Meritorious cause We are renewed by Gods creating power but through the intervening Mediation of Christ Or Gods creating power is put forth with respect to his Merit The life of Grace is purchased by his death 1 Ioh. 4.9 God sent his onely begotten son into the world that we might live by him Here spiritually hereafter eternally For life is opposite to death incurred by sin We were dead legally as sentenced to death by the Law and spiritually as disabled for the service of our Creator And how by him that he speaketh of verse 10. by his being a propitiation We were in the state of death when the doors of Mercy were first opened to us under the guilt and power of sin but we live when the guilt of sin is pardoned and the power of sin broken but this life we have not without Christs being a propitiation for our sins or doing that which was necessary whereby God without impeachment of honour might shew himself placable and propitious to Mankind 2. As an efficient cause by the efficacy of his Spirit who worketh in us as Members of Christs Mystical Body Wherefore it is said 2 Cor. 5.17 If any man be in Christ he is a new creature And Eph. 2.10 We are his workmanship created in Christ Iesus unto good works Whatever Grace we have cometh from God through Christ as Mediator and from him we have it by virtue of our union with him It is first applied by the converting
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
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
the World till he was advanced at the right hand of God and then this effect declared it The spirit was given before but more sparingly because it was given upon trust and with respect to the satisfaction that was afterwards to be made and accepted And then it was witnessed to the World by a more copious and plentiful effusion of the spirit Therefore 't is said Acts 2.33 Therefore Iesus being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear The merit and value of the sacrifice is thus visibly attested therefore this is one of the witnesses Acts 5.30 31 32. The God of our Fathers raised up Iesus whom ye slew and hanged on a Tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins And we are his witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him And what was the evidence given to the Church in general is the evidence given also to every particular believer 4thly Some have obtained the effects and fruits of Christs death this peace begun here hath been perfected in heaven The Text saith he hath Reconciled all things to himself whether they be things in Heaven or things in Earth Here many are pardoned and accepted with God and have the comfort of it in their own Souls Others are gone home to God and have the full of this peace All were by nature children of wrath under the curse as well as others Now if some in all generations have injoyed the love favour and friendship of God in this World and upon their departure out of it have entered into glory upon this account it is evident that Christ is accepted to the ends for which God sent him thus Abraham the Father of the faithful and all the blessed souls who are gathered into his bosom and are alive with God in Heaven Certain it is they were all sinners by nature for there is no difference between any of the children of men and yet God admits them into his peace Was it a personal priviledge peculiar to them only No the Apostle tells us Rom. 4.23 It was not written for his sake alone and Paul obtained mercy for them that should hereafter believe on Christ for life everlasting 1 Tim. 1.16 Therefore all penitent believers may be assured that this sacrifice is sufficient and will avail for their acceptance with God We take it for a good token of a healing Water when we see the Crutches of Criples that had been cured all the blessed Saints in Heaven are witness to a sincere soul they all obtained this blessed condition through the blood of his Cross Reconciling them to God There is none in glory but had his pardon sealed through the blood of Christ. 4. How and upon what terms is it applyed to us for we have considered hitherto onely how Christ hath made peace or made the atonement Yet if we receive not the atonement we may perish for ever for all that besides the work done on the Cross by Christ alone there is a work to be done in our hearts the work of making peace is sufficiently done by Christ there needeth nothing to be added to it no other ransom nor sacrifice nor propitiation Christ hath so fully satisfyed divine Justice that he hath obtained the new Covenant but we are not actually admitted 〈◊〉 this peace till we have personally accepted the Covenant Now here it sticketh God hath been in Christ Reconciling the World unto himself there was the foundation layed but therefore we pray you to be Reconciled 2 Cor. 5.20 There is our Title Claim actual Right security But how do we receive this atonement or how are we interessed in it the conditions and terms are gracious such as the nature of the business calleth for as to our entrance into this peace no more is required but Faith and Repentance The Gospel is offered to all but the penitent Believer as being onely capable is possessed of it 1. Faith is required that we Believe what the Son of God hath done and purchased for us Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. If we sincerely embrace the Gospel we are Reconciled to God and accepted with him The Faith that justifieth is partly an assent to the Truth of the Christian Religion especially the fundamental Truth that Jesus is the Son of God and Saviour of the World And partly an acceptance of Christ as God offers him a serious thankful broken hearted acceptance of Christ as your Lord and Saviour serious because of the weight of the business broken hearted because of the condition of the person accepting a self-condemning sinner or one that hath an awakening sense of his sin and misery Thankful because Reconciliation with God and fruition of them in Glory is so great a benefit and you take him as Lord for every knee must bow to Christ he is a Saviour by merit and efficacy By his meritorious Righteousness you obtain all benefits by the efficacy of his spirit you perform all duties the last thing is trust and dependance Eph. 1.13 Trust is such an expectation of the benefits offered by Christ that forsaking all other things you entirely give up your selves to the conduct of his Word and Spirit 2. The next thing is Repentance which is a turning from sin to God we turn from sin by hatred and we turn to God by Love We turn from sin by hatred hatred of sin is the ground of all mortification there is a twofold hatred of abomination and of enmity We turn to God by Love which is the great principle to incline us to God and is the bottom of vivification or living to God Now all this is necessary to actual peace for our refreshing begins in conversion Acts 3.19 there is no peace allowed to the wicked we must take Christs yoke or we shall find no rest for our souls Matth. 11.29 we are not reconciled to God till our enmity be broken and overcome then of enemies we become Friends of Strangers intimates then we are reconciled This then is required of you onely let me add this caution what is at first Vows and Purposes must be afterwards Deeds and Practises and having ingaged your selves to God to live to him to keep your selves from sin and to follow after Holiness This must be your business all the dayes of your lives For so you continue your peace and interest in God Gal. 6.16 And as many as walk according to this rule peace be on them and mercy and on the Israel of God VSE 1. To Exhort you to enter into this peace that you may be partakers of the fruit of Christs Blood and the virtue of his cross may be effectual in you 1. Let me reason a
periculo from the danger consider what it is to be at odds with God and how soon and how easily he can revenge his quarrel against you and how miserable they will be for ever that are not found of him in a state of peace Psal. 7.11 12 13. God is angry with the wicked every day if he turn not he will wâ—et his sword he hath bent his bow and will make his Arrows ready There the Psalmist representeth God and man as in a state of hostility against each other The wicked man affronts his holiness questions his justice slights his wrath breaks his Laws wrongeth his people and saith tush I shall have peace though I add drunkenness to thirst God for a while giveth time and warning but every moment can break in upon us for he is able easily to deal with us Cominus hand to hand for he hath his sword Eminus at a distance for he hath his bow he is not only able to deal with them but ready for he is whetting his Sword and hath bent his Bow the Arrow is upon the string though not as yet sent or shot out what remedy then is there There is but one exception if he turn not if he be not reduced and brought home to God by a timely Repentance he falleth into the hands of the living God Now no persons are in so dangerous an estate as those that have peace offered and despise it Isa. 27.4 Let him take hold of my strength When God is ready to strike A man that is faln into the power of his enemy will take hold of his Arm we are always in Gods power his vengeance may surprize us before we are aware what is our business but to be found of him in peace 2. Ab utili from the happiness of being at peace with God your great work is over and you have a World of benefit by it you stop all danger at the fountain head When you are at peace with God you are at peace with the creatures Ezek. 34.25 I will make with them a Covenant of peace and will cause the evil beasts to cease out of the Land danger might way-lay us at every turn Then for Men Prov. 10.17 When a mans ways please the Lord he makes his enemies to be at peace with him Then peace in your own Consciences Rom. 15.13 Now the God of hope fill you with joy and peace In believing to have a mans Conscience settled on sound terms is a great Mercy Peace with the Holy Angels instead of being instruments of vengeance they are ministring Spirits Heb. 1.14 Lastly Communion with God himself Rom. 5.1 2. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith c. Eph. 2.17 18. Preaching peace by whom also we have access by one Spirit unto the Father 3. I Reason from the confidence we may have of this benefit if we submit to Godly terms 1. God is willing to give it verse 19. It pleased the Father that in him all fullness should dwell there is Gods authority and good pleasure in it The first motive came from God who received the wrong not from him that gave it God was in Christ 2 Cor. 5.14 Among men the inferiour should seek to the superior The party offending to the party offended the weaker to the stronger they that need the Reconciliation to him that needeth it not but here all is contrary 2. You may be confident of it upon another ground the sufficiency of Christ to procure all fullness The whole divine nature did inhabit and reside in the man Christ Jesus and so he is compleatly fitted and furnished for this work he hath paid a full price for this peace when he bare our sins and carryed our sorrows and by his Spirit he changes our hearts as well as pacifies the wrath of God And then he preserveth this peace by his constant intercession Heb. 2.17 18. Now shall we doubt of it But that we may get it 1. Let us take the way of entrance by Faith and Repentance It concerns us much to see whether we be in peace or trouble if in trouble you see the cure if in peace the next question is is it Gods peace That 's had by the blood of Christ the merit of which we must depend upon and devote our selves to God break off our old league with sin and bind our selves with a Bond to live unto God to be the Lords for evermore 2. When this peace is made be very tender of it that no breach fall out between you and God Psal. 85.8 He will speak peace to his people and to his Saints but let not them turn again to folly 3. Let us be thankful to God for this fruit of Christs death it is an act of free and undeserved mercy and to be imputed to nothing but his mere grace that God hath appointed such a way It pleased the Father to bruise him Isa. 53.9 That he sendeth Ambassadors to publish it Acts 10.36 the word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all and that he appointeth a ministery It is a great priviledge in it self for by this peace we have not onely the beginnings but the increase of grace till all be perfected in heaven Heb. 13 2â— 21. Now the God of peace that brought again from the dead our Lord Jesus make you perfect in every good work to do his will working in you that which is well pleasing in his sight 1 Thess. 1.23 The God of peace sanctifie you that you may be preserved blameless unto the coming of our Lord Iesus Christ. This peace doth encourage us in all temptations from the devil Rom. 16.20 The God of peace shall bruise satan under your feet shortly From the World Eph. 6.15 shod with the preparation of the Gospel of peace Fears of the wrath of God and doubts about our eternal condition Rom. 14.17 The Kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost here are three words Comfort Peace and Ioy these succeed one another as so many degrees Comfort is support under trouble Peace a ceasing from trouble joy a lively sense of the love of God FINIS
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