Exposition of Colossians, Sermons · Chapter 1 · Verse 18
VER. 18. And he is the head of the body of the Church: he is the beginning, and the firſt borne of the dead, that in all things he might hauehave the preeminence.
The Apoſtle hauing ſpoken in the three verſes going before of the dignity of Chriſt his perſon in reſpect of his deity and ſo proued the ſufficiency of the work of redemption wrought by him. Now hee comes to ſpeake of his dignity, as he is God and man by perſonall vnion, & withall teacheth by way of implication, how Gods choſen are made partakers of that redemption, namely by their vnion and communion with Chriſt, that he is their head, and they his members: the things affirmed of Chriſt in this verſe, ſetting forth the dignity of Chriſt his perſon as God and man are three.
Firſt that he is the head of the body of the Church.
Secondly the beginning.
Thirdly the firſt borne of the dead.
To which points of glory is added the end of them all in the laſt words, that in all things hee might hauehave the preeminence.
Come we to ſpeake of theſe, as they are laid downe in order. And he is the head of the body of the Church, the words head and body are metaphorically borrowed from knowne things,Interpretation. and doe ſignifie that relation that is betweene Chriſt and his Church, that there is the ſame relation betweene him and his Church, that there is between the head and the body, and that in many reſpects, that as the head and body are knit together by nerues, and by the ſoule, ſo Chriſt and his Church are vnited and knit together by the band of Faith, and the ſpirit, as the head hath an eminency and excellency, and the body is vnderunder in place and dignity; ſo Chriſt hath an eminency and excellency aboue the Church, and the Church is vnderunder him in place and dignity, as the head giues naturall life, ſence and motion to the body, and the body receiues thoſe things from the head, ſo Chriſt giues ſpirituall life and motion to the church, & the church receiues ſuch life and motiō frō Chriſt, and as the head doth guide, gouerne and defend the body, and the body is guided, gouerned, & defended by the heade, ſo is it betweene Chriſt and his Church.
In theſe things ſpecially ſtandeth that ſimilitude and reſemblance of Chriſt and his Church to an head, and the members of a natural body, and that wee may yet better conceiue the meaning of the wordes, two queſtions are briefly to bee anſwered which ſerue much for the vnderſtanding of that relation, that is betweene Chriſt and his Church, compared to an head or bodie.
2. QueſtionsFirſt, there beeing in Chriſt two natures, the queſtion may be in reſpect of which of theſe two is Chriſt the head of his Church, and vnited to it, and to eueryevery member.
Secondly, what manner of vnion it is, whereby Chriſt & his Church are vnited. Anſwer to the queſtion. For the firſt I anſwere, that Chriſt is the head of his Church in reſpect of both his natures, euen whole Chriſt God and man is the head of his church, for hee is ſo the head as hee is the Sauiour of his Church, they are conioyned by the Apoſtle, Chriſt, ſaith the Apoſtle is head of his Church,Epheſ. 5.23. as the husband is the wiues head, and the ſame is the Sauior of his body. Now Chriſt is the Sauiour of his Church, not according to his diuine nature only, nor only according to his humane nature, but whole Chriſt in his Godhead, in his ſoule and fleſh, and therefore whole Chriſt is the head of his Church, and the Church, and eueryevery true member of it, is vnited to whole Chriſt, yet in this order: firſt to the fleſh and manhood of Chriſt, and then by that, to the Godhead, becauſe,Note. as there is no vnion of man with God, being ſeuered from him by ſin, but by a mediator, ſo is there no coniunction with the Godhead of Chriſt, but by his fleſh in which he performed the chiefe works of mediation, & that for the firſt queſtion
To the ſecond I anſwer,Anſwere to the 2. Queſtion. that the vnion whereby Chriſt and his Church are vnited, though it bee a true and reall vnion, yet is it not naturall, as two ioined in one nature nor perſonall, as of body and ſoule, nor politicall, as of Prince and people, but myſticall and Spirituall, by the bond of the ſame ſpirit and faith.
Now laſtly, the word (Church) ſignifieth the whole number Doct. 1 of Gods choſen, whereſoeuer called and ſanctified;Chriſt is the onelyonly head of the vniuerſall Cathol…ke Church. this then is the full ſenſe and meaning of theſe words, as if the Apoſtle had ſaid, Chriſt both God and man, in reſpect of both his natures, is after a ſpirituall manner, knit to all Gods elect, called and ſanctified, and is more eminent and excellent, they giuing ſpiritual life and motion vntounto them, and doth guid, gouerne and defend them.
From the words thus vnderſtood we may firſt conclude, that Chriſt onelyonly is the head of the vniuerſall Catholike Church, for though eueryevery King may in good ſenſe be called the head of the particular viſible Church of his dominion, which is a body diſtinct from the whole Church, yet of the whole Church, being one bodie conſiſting of all the members of it, there can be but one head, & that is Chriſt, becauſe he onelyonly is knit to Gods elect, called and ſanctified by myſticall vnion, he only giues ſpirituall life and motion to all the members of the Church, yea, the Papiſts themſelues. againſt whom I note this, who ſay, that the Pope is the head of the Church,Confutation of the papiſts. Epheſ. 1.22. in their annotations on Epheſ. 1.22. confeſſe that the Church in no ſence can bee called the body of the Pope; and therefore we may conclude, that he cannot be the head of the vniuerſall Church, as for their new coined diſtinction of head imperiall, and miniſteriall, it is not only without warrant from the word, but fooliſh, and doth imply a contradiction; for to be head argueth preheminence, as ſaith the Apoſtle in the ende of this verſe, and to be miniſteriall argueth ſubiection and inferiority, therefore head miniſteriall can neuer agree to the ſame ſubiect. And ſo I leaue this point, and come to another, in that the Apoſtle ſets down that relation that is betweene Chriſt and his Church, by this ſimilitude that he is as an head, and the Church as a body, wee are taught that there is a moſt neere vnion, and coniunction betweene Chriſt and his Church, euen as neere as there is betweene the head of a man and his body, yea more neere, for the Doct. 2 head of a man may bee cut off, but Chriſt is ioined with his members inſeparably,There is a moſt neere vnion between Chriſt & his Church. all oppoſite ſtrength and power of Hell can neuer be able to ſeparate him from his Church and members; and hence it is that the word (Chriſt) is put many times for the Church of Chriſt, becauſe Chriſt and his Church are ſo neerely conioined, for all the body is one, and euen ſo is Chriſt, that is the Church of Chriſt, as appeares in the very next verſe, for by one ſpirit are wee all baptized into one body.1. Cor. 12.12. Now to Abraham and his feede were the promiſes made, he ſaith not, vntounto the ſeedes as ſpeaking of many;Gal. 3.16. but vntounto thy ſeede, as of one which is Chriſt: where the word (Chriſt) ſignifieth not onelyonly the head or mediator, God and man, but alſo the Church gathered and called by the preaching of the Goſpell, Epheſ. 1.2 3. the Church is called not only the body, but the complement of Chriſt, this is further manifeſt by another ſimilitude vſed by the Apoſtle, namely of man and wife in mariage, that as the Husband and Wife in carnal mariage are vnited moſt neerely into one fleſh, and are indeed till death or lawfull diuorce by the bond of marriage, one fleſh euen ſo neere or rather neerer (becauſe death cannot ſeuer them) is the coniunction betweene Chriſt and his Church, thus the Apoſtle hath taught, Epheſ. 5.31.32. where he doth apply the words concerning carnall marriage, to the coniunction betweene Chriſt and his Church, for this cauſe ſhall a man leaue father and mother, and ſhall cleaue to his wife, and they twaine ſhall bee one fleſh; this is a great ſecret, but I ſpeake concerning Chriſt and concerning the Church.
The point thus cleared, let vsus come to the vſe; Firſt it Vſe. 1 may ſerue to ſtrengthen the faith of all true beleeuers touching their iuſtification by Chriſt his righteouſneſſe imputed vntounto them,Strength to our faith touching iuſtification by Chriſt his righteouſneſſe imputed. for there being that neere coniunction betweene Chriſt and his Church, as is betweene the head and the body, it muſt needs bee, that the graces and benefits of Chriſt doe truely and really belong to all his members, and what he did as mediatour, by the couenaunt of grace is truly imputed vntounto them and made theirs by true faith, for what is done by the head in a naturall body, may truely be aſcribed to the whole body, ſo what Chriſt did as mediator, he being the head of his Church, is truely imputed to all his members. The Papiſts ſay it is but a fancie of an idle braine, to hold that the righteouſneſſe of Chriſt, and his merits are made ours by imputation, it is all one (ſay they) as if wee ſhould ſay, one man doth liue by the ſoule of another, and yet they ſay that the merit of the good worke of one member of Chriſt, by reaſon of that communion that is betweene the members, may be communicated and applied to another, which I ſpeake, not onelyonly to ſhew the error in the thing it ſelfe,Papiſts erre and differ in their owne opinions. for it is falſe to ſay, that there is any ſuch power giuen to any, to merit for himſelfe and for other, but to let vsus ſee, how abſurd, and how forgetfull they are of their owne aſſertion, and let vsus leaue them to vaniſh in their owne iarring and diſſenting opinions, and let vsus learne to acknowledge it a certaine truth, and labour to be ſtrengthened in the perſwaſion of it, as grounded on the neer vnion of Chriſt & his Church, that as many as truely beleeue in Chriſt, ſtand iuſt in the ſight of God,Epheſ. 5.30. by Chriſt his righteouſneſſe, euen his by inherency, but ours giuen and apprehended by faith. Let that ſuffice for the firſt vſe.
Vſe. 2 Againe, is this a trueth, that there is a moſt neere vnion between Chriſt and his members,Harme done to any member of Chriſt, reacheth vp to Chriſt himſelfe. euen ſo neer as between the head and the body, then let all ſuch as harme any member of Chriſt, happily a ſilly man or woman in the ſight of the world, let them know that the harme done reſteth not vponupon the perſon harmed, but reacheth vp euen to Chriſt Ieſus in heauen, as harme done to the leaſt finger, reacheth to the head, and ſometime cauſeth the head to drop downe teares: ſo the harme that is done to any member of Chriſt reacheth to him.Exod. 15.7. Moſes ſaith the enemies of the Church roſe vp againſt God. The Lord ſaith, he that toucheth his people,Zach. 2.8. toucheth the apple of his eye, and that knowen ſpeech of Chriſt from Heauen, may heer be remembred Act. 9.4. Saul, Saul, why perſecuteſt thou me? in my members, and by my members, let this ſtrike terror and amazement to all wicked perſons, who load the members of Chriſt with iniuries and wrongs, in word & deed; when thou doeſt caſt diſgrace and contempt, by opprobrious tearmes, vponupon a ſilly man or woman, beleeuing in Chriſt; thou doeſt it to Chriſt his head in Heauen, and know that thou mighteſt as well ſpit in the face of Chriſt himſelfe; and a man will not ſuffer the leaſt member of his body to be pinched if he can hinder it, and ſhall Chriſt to whom all power is giuen in heauen and earth, ſuffer any of his members bought with ſo deare a price, as his owne precious bloud be wronged, & reuenge it not? no certainly, ſuch wrongs ring in the ears of the head of the Church Chriſt Ieſus, and will cauſe him one day to come downe in flaming fire, to conſume them that abuſe his members. Yea, it is to bee thought on and conſidered that the head of the Church is ſuch an head, as doth know not only the wrongs done to his members,Note. but the ſecret intents of miſchiefe alſo, and the very purpoſe of euill againſt any of them, for hee is not onelyonly man, but God alſo, a ſearcher of the ſecret thoughts of all hearts, let not then any man-thinke that he can wrong a member of Chriſt ſo ſecretly, as that the wrong done, ſhall be ſmoothered in the place where it is done, & neuer come to light, for why, it mounteth vp aboue the ſunne, euen to Cnriſt in Heauen, yea, hee ſees and knowes thy malice againſt any of his members, lurking in the depth and bottome of thy heart, it is a corruption as old as Caine, to hide, cloake and ſhadow cankor and malice, and to thinke that it reacheth no further than a mans owne boſome, but we are to know, that it reaching to a member of Chriſt, though not in act, but onelyonly in thought, it reacheth to Chriſt, and is not onelyonly ſeene and knowen of him, but it toucheth him, and hee hath a feeling of it, and without repentance and change of minde and affection, hee will puniſh it as intended againſt himſelfe; let this be thought on and remembred of all thoſe that wrong their brethren, in the ſecret thought of their hearts: it may be, and I make no queſtion of it, but many men and women neuer thought of this, that their ſecret malice reached ſo high as heauen, let vsus now therefore learne it, and for concluſion of this point, remember what the Lord ſayth to Abraham, Gen. 12.3.I will bleſſe them that bleſſe thee, and curſe them that curſe thee: all that truely beleeue in Chriſt, hauehave him a friend to themſelues, bleſſing them in their owne perſons, and a friend bleſſing all that are friends to them, and a foe to all falſe hearts, harboring and hatching miſchiefe againſt them, which is a matter of Doct. 3 great comfort to them,All the actuall members of Chr…ſt are in ſpeciall manner vnderunder Chriſt. and of dreadfull terrour to all that hate them.
By this relation betweene Chriſt and his Church, compared to an head and a body, we are further taught, that all the actuall members of Chriſt, as many as are truely knit to him by the bond of his ſpirit, and faith they are in ſpeciall manner vnderunder Chriſt, yea, ſo as they are quickned by him, and hauehave ſpirituall life communicated vntounto them from him, as the head doth quicken and giuegive life to the members of the body, and gouerne them in ſpeciall manner, ſo Chriſt in ſpeciall manner doth quicken & gouerne his members; in ſpeciall manner wee need not ſeeke farre for the proofe of this; let vsus but looke backe to the laſt words of the verſe fore-going, and conſider them together with theſe words, and the point will eaſily appeare very plaine: In Chriſt all things generally whatſoeuer conſiſt, that is, all things by his powerfull hand are preſerued and ſuſtained, his generall prouidence is ouer all creatures, but when the Apoſtle comes to ſet downe what hand and gouernment Chriſt hath ouer his Church, he ſaith, in reſpect of his Church, he is as the head to his Church, hee doth guide and gouerne it, as the head doth the members, this is alſo the doctrine of the Apoſtle, where ſpeaking of the exaltation of Chriſt raiſed from the dead, and ſet at the heauenly places, for aboue all principalities and powers, and might and dominion,Epheſ. 2.20.21.22.23. and eueryevery name that is named, not in this world onelyonly, but alſo in that that is to come, he ſaith that all things whatſoeuer; yea, his very enemies will they nill they, are made ſubiect vntounto him, but how? vnderunder his feet, there is the manner of their ſubiection, and his Church alſo is made ſubiect vnderunder him, but how? as the body to the head ſaith the Apoſtle, where we ſee a manifeſt difference of ſubiection of other things, and of the Church vntounto Chriſt, and withall, as plaine a difference of that hand and gouernment, that Chriſt hath ouer other things, and ouer his Church, that hee hath a generall dominion ouer other things, & that he gouernes his Church, and the members of it in ſpeciall manner, yea, ſo as hee doth quicken and giuegive life to them, the ground of this is, becauſe there is the ſame ſpirit in Chriſt,1. Cor. 6i 17. and in his members, for as the Apoſtle ſayth, hee that is ioyned vntounto the Lord is one ſpirit. The ſame ſpirit the fountaine of life and grace dwelling in Chriſt, and in his members, muſt needs quicken, ſanctifie and make them holy as hee is, in their meaſure, and as the ſame ſoule being in the head and members, doth quicken both head and members, the head as the chiefe ſeat of life and ſence, and the body as it is capable, and eueryevery member as is fit for particular duty and function.
Now this for the vſe Vſe. of it,Triall and examination of our ſelues. may ſerue as a ground of triall and examination, eueryevery one will bee held as a member of Chriſt, receiue the Sacrament, to ſeale vp their vnion with him, but where is that conformity to Chriſt the head of his Church, in a meaſure of holineſſe? where is life of Chriſt conuayed from him to his members by his Spirit? where is almoſt that man or that woman, that can truely ſay with the Apoſtle, I liue, yet not I,Gal. 2.20. that is in the corruption of my nature, but Chriſt liueth in me, and in that, I now liue in the fleſh, I liue by the faith in the ſonne of God, who hath loued mee and giuen himſelfe for mee, can wee perſwade our ſelues that we are members of Chriſt, and yet liue as many doe, the life of nature onelyonly, as they are led by the light of nature, ſome thinke they are in good caſe, becauſe they deale truely and iuſtly withall, & liue peaceably with their neighbours, things indeed commendable in themſelues, and excellent if they come from a good root, yet they are ſuch as may be in naturall men, meere heathen men hauehave had them, ſhall we then from theſe conclude that we are members of Chriſt? ſhall any man think that he is knit to Chriſt, who is ſo farre from being ordered by his ſpirit in ſpeciall manner, as that he is altogether guided by the inward corruption and luſt of his owne heart, and by the outward temptation of the Diuell, yea, ſometimes doth euen tempt the Diuell to tempt him; it may ſeem ſtrange there ſhould be any ſo giuen ouer to the corruption of his owne heart,Note. yet ſuch there bee too many in the world, who euen tempt the Diuell to tempt them, and they are ſuch as diſpoſe themſelues to ſinne, ſuch as make themſelues fit for the committing of ſinne, and make ready their hearts as an ouen, as ſaith the Prophet, for example,Hoſea. 7.6. the drunkard makes his tongue fit for ſwearing, rayling, ribald and filthy ſpeaking, the idle perſon his body fit for vncleanneſſe, for thus to diſpoſe themſelues to ſinne, is a diſcouering of the inward corruption of their hearts, it is all one, as if a man ſhould ſhew his mony to a theefe, watching for his prey in a dangerous place, or for a man to offer his naked breaſt to the ſtab of a deadly malicious enemy, thirſting after his bloud: ſo they offer themſelues as a prey to the Diuell, and vncouer their corrupt hearts in the ſight of the Diuell, ſeeking ſuch aduantage to allure them to thruſt them through with his dart of ſinne. Now then can any man thus led by his owne corruption, and the temptation of Satan, yea many times (as I hauehave ſhewed) tempting the Diuell to tempt him, perſwade himſelfe that he is a member of Chriſt? hee might as well thinke that the ſhooes on his feet are parts of his body, it is but a fancy; we are to know it for a certaine truth, that as many as are knit vntounto Chriſt, they are gouerned by him in ſpeciall manner, and he liues in them by his ſpirit. And that we may hauehave ſome more ſpeciall direction in this caſe, and may knowe when wee are gouerned by the ſpirit of Chriſt,Notes of the infallible preſence and habitation of Chriſt his ſpirit. Rom. 7.24. take theſe two notes of the infallible preſence and habitation of his ſpirit.
Firſt, a feeling of the maſſe and body of our owne corruption, with a loathing of it, and a deſire to be deliuered from it, as Paul ſaith, O wretched man that I am, who ſhall deliuer me from the body of this death. There was in him a feeling and a loathing of his owne corruption ſo is it with all them that hauehave the ſame ſpirit, for nature neuer feeles corruption with diſlike, but only grace: ſo long as it is felt onelyonly by nature, it is followed with delight, yea, the naturall man holds it his chiefe felicity, when he may follow the ſwinge of his owne corrupt heart, and nothing grieues him more, then when that hee is croſſed by ſome griping of an accuſing and yelling conſcience.
The ſecond note of the preſence and habitation of the Spirit of Chriſt is an vnfaigned purpoſe of heart to obey God in all his commaundements according to place and calling with an inclination of heart vntounto thoſe commaundements. Barnabas exhorted the people of Antioch,Acts. 11.23. Act. 11.23. that with purpoſe of heart, they would cleaue vntounto the Lord. I ſay an vnfained purpoſe of heart, becauſe euen Pharaoh and the moſt wicked in the worlde, ſometimes when Gods hand is heauy vponupon them, when they are ſicke or the like, they promiſe to amend and requeſt others to pray for them, but yet as the Lord himſelfe complaines, Hoſea 5.4. they will not giuegive their mind to turn vntounto their God, they doe it not from their heart, when they are recouered they forget what they promiſed, becauſe they promiſed not in truth of heart, their promiſe cume not out from an hatred of ſinne, but rather from an hatred of the commandement of God, and a ſence of their preſent miſery. Therefore I ſay an vnfained purpoſe of heart, with a ready and cheerfull inclination of heart,Pſal. 119.106. to all holy obedience, ſuch as was in Dauid, a purpoſe bound with an oath and a holy couenant made to the Lord to keep them from ſtarting, I hauehave ſworne and will performe it, that I wil keep thy righteous iudgements: by theſe two things found in vsus, wee may know that wee bee gouerned by the ſpirit of Chriſt but if theſe be wanting, we deceiue our ſelues, if wee think we are members of Chriſt, we hauehave then no coniunction with Chriſt the head of his Church, we are not branches of the true vine but ſhall bee caſt out as vnprofitable branches, and let vsus tremble to thinke vponupon that which followeth vponupon this, (namely) this, that as in this life,Iohn 15.6. wee hauehave but a ſuppoſed vnion & coniunction with Chriſt, an vnion with him only in our conceipt, ſo in the life to come we ſhall hauehave but an imaginary communion and fellowſhip with him, and in deed & truth a finall ſeparation from him, his Saints and Angells, and fellowſhip with the Deuill and his Angells, they that hauehave not Chriſt their head and Sauiour in this life ſhall hauehave him their iudge and condemner in the life to come: and they deceiue themſelues who thinke they may liue as the limmes of Satan, and yet die the members of Chriſt. The next thing wee Doct. 4 hauehave to marke from thoſe words is this that the Apoſtle ſaith,The members of Chriſt ought to hauehave one heart, and one affection. Chriſt is the head not ſimply of the Church, but of the body of the Church, hence wee are taught that the members of Chriſt ought to hauehave one heart, and one affection, to louelove as members of one and the ſame body, to be kind one to another, and to make much one of another, we find this argument and manner of reaſoning plainely, prouing this duty vrged in many places of the Scripture, If there be threfore any conſolation in Chriſt,Phil. 2.1.2. any comfort of louelove, if any fellowſhip of the ſpitit, if any compaſſion and mercy: fulfill my ioy, that ye be like minded, hauing the ſame louelove, being of one accord, and of one iudgement we hauehave the ſame ground of exhortation, vrging this duty, that we ſupport one another through louelove.Epheſ. 4.4. Why ſo? there is one body and one ſpirit ſaith the Apoſtle, it is recorded Act, 4.32. that the multitude of them that beleeued were of one heart, and of one ſoule, the reaſon no doubt was this, becauſe though they were a multitude, yet they were all one body, and it were monſtrous to hauehave two hearts in one body. This duety belongs to all that profeſſe themſelues members of Chriſt, Ʋſe. and it ought to be effectuall, to ioyne vsus together in one hart and affection many reaſons might be brought to moue vsus to louelove one another,All that call themſelues members of Chriſt muſt learn this duty to be knit together in one heart. as our agreement and coniunction in one nature, country, place, habitation, law, liberty and religion, which are all of great waight to moue vsus to mutuall louelove, but aboue all, this is of greateſt waight, and moſt effectuall that wee are members of the myſticall body of Chriſt, the very light and order of nature, teacheth the members of the ſame body, to louelove and to tender one another: no man euer yet hated his owne fleſh, but nouriſheth and cheriſheth it, Eph, 5:29: wee cannot bring inſtance or example of any well in his wits that did euer hate or hurt his owne body wilfully. If then the conſideration of this, that we are members of one body, moue vsus not to louelove and tenderly to affect one another, it will conuince vsus of ſinne againſt the light of nature, yea againſt the light of grace, and the ſupernaturall light of the holy ghoſt reuealing vntounto vsus that wee are knit together by one Spirit, one faith, one hope of ſaluation, yea it will conuince vsus of want, of louelove to the Lord Ieſus Chriſt himſelfe, who thought not his owne bloud too dear for vsus, but teſtified his louelove towards vsus by ſhedding of his bloud to redeeme vsus, and therefore we ought to louelove him againe, but if we louelove not one another, it is a plaine euidence againſt vsus that we louelove not Chriſt, for hee hath ſet ouer that louelove that hee requireth of vsus in lieu of his louelove towards vsus to be anſwered vntounto him in his members, he will hauehave it ſeene how we louelove him, and eſteeme his benefits by our louelove to his members, therefore he ſaith to Peter, louest thou me, then feed my lambs, as if he had ſaid, ſhew thy louelove to me vponupon them, and in doing good to them: if then wee would not be conuinced of breaking the order & courſe of nature of repelling the worke of grace, of quenching (as much as in vsus) the ſupernaturall light of the holy ghoſt of want of louelove to the Lord Ieſus to whom wee owe our ſelues, our ſoules and bodies, let vsus bee ſtirred to louelove one another, to bee kinde and friendly one to another, as the members of one body, and for concluſion of this let vsus remember what the Apoſtle hath ſaid, if ye bite & deuoure one another, take heede leſt ye be conſumed one of another, if ye faſten your teeth one in another, as we do when we break out into bitter termes of railing & reuiling one another, it is all one as if a man ſhould bite of the fleſh of his owne body, and if that bee odious in nature for a man ſo to deale with his owne fleſh, let vsus remember that wee are members of one body, and therfore ought to louelove one another, and it muſt bee farre from vsus to wrong one another in word or deede.
Now to the ſecond thing heere affirmed of Chriſt ſetting forth the dignity of his perſon, as he is God and man, (that he is the beginning) and for the vnderſtanding of the wordes, ſome thing muſt bee ſupplied, the word (beginning) beeing a worde of relation, hauing reference to ſomething, whereof it is a beginning, ſome referre it to all things,Interpretation. that he is the firſt efficient cauſe of all things which is true, but that cannot ſo well agree to this place, becauſe the Apoſtle hath ſpoken of that in the verſe going before, but the relation of it muſt be to ſomthing within the compaſſe of this verſe either to the Church or to the reſurrection of the dead; and I take it, it may moſt fitly be referred to the Church, the choſen of God called and ſanctified, becauſe the Apoſtle ſpeaks of the reſurrection of the dead in the next words the ſpeech of the Apoſtle in the original runnes thus, Queſt. hee is the head, &c: who is the beginning; thus then as I take it) wee are to ſupply this ſecond affirmation, he is the beginning of the Church, from him the Church and the choſen of God, hauehave their originall and beginning, now the queſtion may be how hee is the beginning of the Church?
Anſwere. By ſhedding of his bloud on the croſſe, as Eue was framed and made of the rib that was taken out of Adams ſide, ſo the Church is framed and made of the bloud ſhedding and ſtreaming out of the ſide of Chriſt crucified, for by his bloud ſaith the Apoſtle, Epheſ. 2.13.Epheſ. 2.13. They which were farre off are made neere, and the choſen of God hauehave redemption through his bloud, verſe the 14. of this chapter and as the Authour to the Hebrewes ſaith 10.19. by the bloud of Chriſt they hauehave entrance,Coloſ. 1.14. and verſ. 12. it is a new and a liuing way, it hath an efficacy and power in it-quickning and giuing life.
Object. The Church was before Chriſt ſhed his bloud, ab initio mundi, how then is the ſhedding of the bloud of Chriſt the beginning of the Church?
Chriſt indeed ſhed his bloud onelyonly then, Anſw. when hee was manifeſted in the fleſh, after many yeares of the worlds continuance, yet his death was as effectuall from the beginning of the world, as when hee did hang on the croſſe, all the Patriarks and Saints that liued before Chriſt his comming in the fleſh were ſaued by it as well as any other after his death. Therefore it is ſaid Reuel. 13.8 that he was the lambe ſlaine from the beginning of the world. Thus then are we to conceiue theſe words, that Chriſt is the beginning of the Church; of his bloudſhed is the Church framed and quickned.
Now to the Doctrine, in that Chriſt by ſhedding his Doct. 5 bloud is the beginning of the Church,Out of death commeth life to Gods choſen. wee are taught thus much, that euen out of death commeth life to Gods choſen, Chriſt giues life vntounto them, not by life, but by death, which is a point that may eaſily be confirmed: for if wee looke to the Lords manner of working, not onelyonly in this particular, but in many others, we ſhall finde, that he commonly workes all things in his creatures by the contrary, he creates things that are, not of ſomthing, but of nothing; he makes light ſhine out of darkneſſe, hee brings water, not out of a fountaine, but out of an hard ſtony rocke; And this the Lord doth, not onelyonly in the worke of creation and preſeruation, but alſo of the conuerſion of a ſinner; therein it pleaſeth him to work ordinarily by the preaching of the Goſpell, which is as contrary to the nature of man, as fire to water, for there is no ſeed of the Goſpell in nature, but as the Apoſtle ſaith, 1. Cor. 2.14 the things of the ſpirit are fooliſhneſſe vntounto the naturall man: yet by the fooliſhnes of preaching, it pleaſeth God to ſaue them that beleeue. 1. Corin. 1.21. and thus doth he alſo in the worke of our redemption, as one ſaith, if we conſider Chriſt on the croſſe, we ſhall ſee our paradice not in heauen, but in the middeſt of hell; out of his curſed death, doth he bring life and ſaluation to Gods choſen.
The reaſon of this is, that his power might more appear and the worke to his glory, Reaſon. for then doth the Lord ſhew himſelfe moſt powerfull when hee workes by contraries, and then eſpecially doth he ſo work, when he hath any excellent thing to worke to his owne glory.
Ʋſe. And for vſe of this, let it be laid vp as a ground of excellent and ſweet comfort in eueryevery true beleeuing heart, for why is it ſo, that the Lord workes the life and ſaluation of his choſen, out of that which ſeemes moſt contrary, the curſed death of the croſſe, then let eueryevery true beleeuer vponupon conſideration of this,Conſolation againſt deſpaire in great extremity. bee comforted and ſtrengthened againſt deſpaire in his great extremity; let him remember it is the Lords wonted manner of working, to bring riches out of pouerty, ioy out of ſorrow, mirth out of mourning, glory out of ſhame, life out of death, happineſſe out of miſery, heauen out of hell; and that ſuch is the Lords power, that he workes commonly by contraries, and withall, his mercy is as his power towards his children, and it will bee a notable meanes to eſtabliſh his heart with comfort in the greateſt blaſt of trouble, yea, bee it ſo, that the trouble be inward in ſoule and conſcience, that he feeles the terrours of God fighting againſt him, and the Lord ſhewes tokens of his anger and heauy diſpleaſure, yet if euer before hee truely felt the ſweetneſſe of Gods mercy in Chriſt, the conſideration of this the Lords manner of dealing may ſtay him from beeing vtterly deiected and caſt downe, and may aſſure him, that euen out of that trouble the Lord in his ſeaſon will worke his greater conſolation and comfort, I know it is an hard matter, thus to be comforted in a mans owne particular affliction, to hauehave it in ſpeculation and knowledge, that out of one contrary the Lord brings another,Note. before ſpeciall triall come, is no hard matter, but when the caſe is our owne, and our ſoules feel trouble vponupon them, then to be perſwaded, that out of that trouble the Lord will bring comfort, and on that ground to bee comforted it is hard, becauſe there reaſon is ſtrong againſt it, and corruption wil be ſtirring, and ſomtimes riſe vp in contradiction in the beſt, we read Act. 9. that Ananias would ſcarſely beleeue the Lord himſelfe in this point, though indeed the caſe was not his owne, when the Lord told him verſe the 11. that out of the perſecuting ſpirit of Paul, hee had wrought an holy profeſſion, and made him, who before was a perſecutour, an holy profeſſour, and that out of ſuch infidelity, he had brought ſuch faith, Ananias would hardly beleeue it, but beganne to reaſon the matter with the Lord, verſe 13. yea, to diſpute and bring arguments againſt it, that hee had heard of many, it was Vox populi, that hee had done much euill, backed and countenanced with authority, and ſo he thought it impoſſible, that Paul ſhould be conuerted and brought to the faith, thus doth reaſon and corruption many times ſtand vp in oppoſition, to this ground of comfort, that out of one contrary, the Lord worketh another, eſpecially in a particular caſe of affliction, therefore that wee may bee helped, and hauehave our hearts eſtabliſhed with comfort, in time of neede vponupon this ground, we muſt further call to minde, and follow that notable rule of grace, that in caſe of affliction,A rule to bee followed in caſe of affliction. reaſon and feeling muſt bee laide aſide, faith muſt bee predominant, and rule aboue reaſon and feeling, we are not to iudge of our future eſtate according to our preſent feeling, (for then wee ſhall perſwade our ſelues it is deſperate) but according to the word and promiſe of God, who hath promiſed then to ſend helpe to his children, when ſenſe tels them it is fartheſt off, and they are almoſt ſwallowed vp of trouble, and to this, purpoſe, looke on the example of the Saints of God, in former times, Pſal. 130.1. Out of deepe places, ſaith Dauid, Dauid.hauehave I called, and when he was plunged into the deepes of diſtreſſed conſcience, hee laide aſide his reaſon and ſenſe, and by his faith reſted on the earneſt promiſe which made him ſend vp earneſt praier to God: when Moſes Moſes.at the red ſea, as we read, Exod. 14. was in extreame anguiſh, he ſaw preſent death eueryevery way, the people cried againſt him verſ. 11. Haſt thou brought vsus to die in the wilderneſſe, becauſe there were no graues in Aegypt? And no doubt, as Luther ſaith, he felt in his heart a mighty cry of the Deuill againſt him,Exod. 14.11.12. ſaying; All this people ſhall this day periſh, for they can eſcape no way, and thou ſhalt be found guilty of this great calamity, as the author of it, becauſe thou haſt led them out of Aegipt: Moſes in his extremitie, by his faith broke through his owne ſenſe, feeling, and aprrehenſion, and caſt himſelfe by faith on the promiſe, and ſo cried vntounto the Lord with aſſurance that hee would giuegive him de…iuerance, thus muſt we doe in time of our particular affliction, we muſt lay aſide reaſon and ſenſe, and by faith reſt on the promiſe of God, and then this ground of comfort, that out of one contrary the Lord can fetch another, will be truly comfortable, and we ſhall bee fully perſwaded of the truth of it, that out of our particular affliction, the Lord will worke our ſpeciall conſolation, and we ſhall be ſtrengthned againſt deſpaire in our greateſt extremities. A ſecond thing offered from theſe words, is this: In that Chriſt is the beginning of his Church by the Doct. 6 ſhedding of his bloud, and the Church beginnes at the croſſe of Chriſt.EueryEvery true member of the Church muſt fetch the beginning of his ſpirituall life and ſaluation from the Croſſe of Chriſt.
We are hence further taught: that eueryevery true member of the Church, muſt thence deriue and fetch his beginning euen the beginning of his ſpirituall life and ſaluation, hee muſt bee able to ſay, he hath the beginning of his life, and ſaluation, from the bloud of Chriſt, in the very act of the ſhedding of it.
How is that to be done, may ſome ſay?
Quest. Anſwer in the words of the Apoſtle, Rom. 6.8. by being dead with Chriſt, Anſw. and Galat. 2.19. by being crucified with Chriſt, and that is done by beleeuing, not only that Chriſt died for him, and by app…hending the merit of his death, but by ſpreading himſelfe vponupon the croſſe of Chriſt and beleeuing that himſelfe was crucified with Chriſt, and ſo feeling the power of his death to kill ſinne in him; a point of faith not knowen to many in the world, it is a ſubtilty and ſleight of the Diuell, to blind-fold men in this caſe, to make them content themſelues with a conceipt, (for indeed it is no true faith but a fancy) that they hauehave true comfort in Chriſt, if they beleeue or rather think, that Chriſt was crucified for them, and yet neuer beleeue, that they were crucified with him, Vſe. and we muſt know that this is not ſufficient,Wee muſt therefore find our ſelues crucified with Chriſt. this is not to goe to the firſt ground of true comfort, this is to take hold of that which happily belongs not vntounto vsus (namely) the merit of Chriſt his death, which appertaines to none but to his members crucified with him, if wee would finde true comfort in Chriſt, wee muſt not reſt in the fruit and merit of his death, but go to the very root of comfort, the bloud of Chriſt ſtreaming out of his body on the croſſe, and there finde our ſelues crucified with him.
If you aske how a man ſhall know that he is crucified with Chriſt? Quest.
The Apoſtle hath taught vsus Rom. 6.6.7. Anſw. when the old man, that is our naturall corruption, is mortified by the power of Chriſt his death, as a man executed and put to death, ceaſeth from thefts, murders, treaſons and the like, ſo if thou be crucified with Chriſt, thou ſhalt finde thy ſelfe to ceaſe from thy old ſinnes and corruptions. Let this euer bee the ground of our comfort in Chriſt that wee are crucified with him: euen a wicked reprobate may in his conceit pull to himſelfe the merit of Chriſt, & pleaſe himſelfe with a deceiuing comfort, but he is neuer able to goe thus farre, to finde himſelfe crucified with Chriſt, to fetch the beginning of his comfort from the very body of Chriſt bleeding on the croſſe. If then thou wouldeſt goe further and fetch thy comfort in Chriſt, from the very firſt ground and beginning of true comfort, thou muſt deriue it from the ſide of Chriſt vponupon the croſſe, and finde thy ſelfe a member of that body, I meane the Church, that iſſued out of the ſide of Chriſt, and was framed of his bloud, that is, thou muſt finde thy ſelfe ctucified with Chriſt.
Doct. 7 One thing more wee may gather from theſe words (namely this) that the bloud of Chriſt is a moſt precious thing,The bloud of Chriſt is a moſt precious thing. it is here made the ſeed of the Church, from whence the Church takes her beginning; it is the bloud of God ſo called, Act. 20.28. it is the price of redemption expiatory, and clenſing from ſinne, and we muſt learne ſo to eſteeme the bloud of Chriſt, as it is in it ſelfe precious, ſo let vsus accompt it precious vntounto vsus, Vſe. there bee ſome that count the bloud of Chriſt as a common thing,We are to eſteeme the bloud of Chriſt moſt precious vntounto vsus. and they are ſuch as make ſinne common, that commit ſinne ſo ordinarily, that Chriſt his ſide muſt ſtill runne, when they hauehave committed any ſinne and are waſhed from that, and come to the Sacrament to ſeale vp their faith in the bloud of Chriſt, they commit the ſame againe, and hauehave need of his bloud to runne againe, they that thus make no accompt of ſin, they make no accompt of the precious bloud of Chriſt, and let them know it is a ſtep to that fearfull ſinne ſpoken of Heb. 10.29. of treading vnderunder foot the Sonne of God, and counting the bloud of the Teſtament as an vnholy thing.
And let vsus remember one thing further, that if we hold the bloud of Chriſt precious vntounto vsus, then wee ought to hauehave a ſerious and continued meditation of it, yea, oftentimes a ſolemn remembrance of it, by receiuing the Sacrament of the body and bloud of Chriſt, the Iewes were to eat vnleauened bread ſeauen dayes together, and ſhall we thinke that a ſhort and perfunctory remembrance of the body & bloud of Chriſt only for faſhion at Eaſter or once in a yeare enough for a Chriſtian man or woman?Exod. 12.15. no, carry another care with thee, or elſe bee aſſured it will bee eaſier for a Iew then for thee at the day of iudgement.
Now to the the third thing affirmed of Chriſt, ſetting out the dignity of his perſon as he is God and man, (that he is the firſt borne of the dead, &c) the forme of ſpeech firſt borne as I ſhewed verſ. 15. is Metaphoricall,Interpretation. Chriſt called the firſt borne of the dead in two reſpects. the Apoſtle thus ſpeakes by way of reſemblance to the firſt borne in the olde teſtament. Now Chriſt is called the firſt borne with a reference (to the dead) in a double reſpect.
Firſt becauſe he was the firſt that did riſe from the dead, to life eternall, though wee reade that Lazarus and many more roſe from the dead before Chriſt, yet they roſe to liue a mortall life, and to dye againe, but Chriſt was the firſt that roſe to liue for euer and neuer to dye againe Rom. 6.9.
Secondly by vertue of his reſurrection, he is the cauſe of the reſurrection of all his members, as the firſt borne among the Iewes, did communicate his good things to his brethren, ſo Chriſt the firſt borne among many brethren, Rom. 8.29. doth communicate the power of his reſurrection to his brethren: hence he is ſaid to be the firſt fruits of them that ſlept, that as the firſt fruits among the Iewes offred to God were not only ſanctified themſelues,1. Cor. 15.20. but did alſo ſanctifie the reſt of their crop, ſo Chriſt riſing from the dead hath not onelyonly made holy his owne reſurrection, but ſanctified all the faithfull to an happy and ioyfull reſurrection.
Some may ſay the wicked alſo ſhall riſe from the dead by the power of Chriſt.Ob.
It is true indeed; Anſ. but not by the benefite and vertue of his reſurrection, which is euer ſauing, ſweet, comfortable, and belongs onelyonly to his members, but by his power as he is God,Gen. 2.17. and a iudge by vertue and neceſſity of that ſanction added to that commandement Quo die comederis: in the day that thou eateſt thereof, thou ſhalt die the death; for that decree comprehends not onelyonly death temporall, but eternall; therefore the wicked muſt needs riſe to condemnation, that their bodies may bee puniſhed with their ſoules, yet by the power of Chriſt as he is God, and not by vertue of his reſurrection; hee by vertue of his reſurrection is the cauſe of the reſurrection of his members onelyonly, this then is the meaning of the Apoſtle, that Chriſt was the firſt that did riſe from the dead to life eternall, and by vertue of his reſurrection, he is the cauſe of the reſurrection of all his members.
Now heere we are to obſerue, that the Apoſtle ſaith not, Chriſt is the firſt that did riſe from the dead, but that hee is the firſt borne of the dead, which forme of ſpeech doth Doct. 8 giuegive vsus this inſtruction, that the earth, the ſea or any other place that now holds any of the bodies of the Saints departed ſhall not hold them for euer;the places that now hold the bodies of the Saints departed ſhall not hold them for euer. it is but as the wombe of a fruitfull mother, as the earth brought foorth the body of Chriſt the firſt borne; ſo in the time that the Lord hath appointed, euen at the conſummation of all things it ſhall bring forth the bodies of the Saints, as a mother doth her child of whom ſhe trauells in due ſeaſon, the bodies of the Saints buried in the duſt or in any other place ſhall be yeelded vp, and ſhall riſe againe at the time the Lord hath appointed, we find that the holy Ghoſt vſeth this manner of ſpeaking comparing the reſurrection to a birth or bringing forth in many places of Scripture: wee hauehave it in the ſame words that here are vſed, that Chriſt is the firſt begotten of the dead,Reuel. 1.5. & Paul in his Sermon to the people of Antioch, doth apply that of the Pſalmiſt. Thou art my ſon, this day hauehave I begotten thee; Acts 13.properly ſpoken of the eternal generatiō of Chriſt, as he is God, to his reſurrection; & bring it to proue his reſurrection: God (ſaith he verſe. 33.) hath fulfilled his promiſe to vsus in that he raiſed vp Ieſus, euen as it is written in the ſecond Pſalm,Pſalm. 2.7. thou art my ſon, this day hauehave I begotten thee Luk. 20, 36. the Saints raiſed from the dead are called the children of the reſurrection: thoſe and the like places, doe plainely proue the point deliuered that the earth, the ſea, or any other place ſhall one day, euen at the day of iudgement bring forth or as the Prophet ſpeakes, caſt out the dead as we hauehave it in viſion,Iſay. 26.19. Reu. 20.13. the ſea gaue vp her dead which were in her, and death and hell deliuered vp the dead which were in them.
Reaſons of this are many, it is grounded on the truth Reaſon 1 of the word of God, wherein reward is promiſed to the good and godly, and puniſhment threatned to the wicked and vngodly.
VponUpon the iuſtice of God which euer goes hand in hand Reaſon 2 with his truth; that whatſoeuer is ſpoken in his word, the equity of his iuſtice doth require the accompliſhment of it. VponUpon his mercy promiſed in the couenant of Reaſon 3 grace, wherein hee couenanteth with his children to bee their God for euer. VponUpon his almighty power, all theſe are Reaſon 4 as ſo many pillars bearing vp this truth, that the dead bodies of the Saints ſhall one day riſe againe, and be brought out of the earth, ſea, or any other place, as out of the womb of a fruitfull mother. Ʋſe. A matter (for the vſe of it) of exceeding great comfort, yea the very complement and full end of all the ſweet and comfortable promiſes of God, made to his children,That the dead ſhall riſe again is a ground of great comfort to Gods children. this was that which held vp Iobs heart in the middeſt of his affliction, Iob 19.25. I am ſure that my redeemer liueth &c. Now then, that eueryevery one of vsus may hauehave profit and ſound comfort by this doctrine of the reſurrection, ſo comfortable in it ſelfe, we muſt not content our ſelues with the bare and general knowledge of it, ſome there be that make knowne by their liues, their wilfull and affected ignorance, or rather deniall of this in the generall, and ſhew that they hold the poſition of the ſenſuall Epicure; let vsus eat and drinke, for to morrow we ſhall die, and there is an end of all.1 Cor. 15.32. But as many of vsus as are better affected, and hold it an Article of our faith, muſt not content our ſelues to hold the truth of that Article of the reſurrection of the body, but we muſt labor to be aſſured that we our ſelues ſhall hauehave a ioifull reſurrection,Wee muſt labour to be aſſured of our reſurrection. and bee raiſed vp at the laſt day by vertue of the reſurrection of Chriſt Ieſus the firſt borne of the dead, how is that to bee done may ſome ſay? The holy Ghoſt hath taught. Reuel. 20.6 Bleſſed and holy is he that hath part in the firſt reſurrection, for on ſuch the ſecond death hath no power: but they ſhal be the Prieſts of God, and of Chriſt, and ſhall raigne with him, there is a double reſurrection, not of the body as Chiliaſts, or Millenaries dreamed the bodies of all both good and bad ſhall riſe at once, there ſhall bee but one reſurrection of the body, but there is a firſt reſurrection before the laſt and generall reſurrection, in the time of this life, and that is in the ſoule, when the ſoule is raiſed from the death of ſin to the life of righteouſneſſe,Note. and they that wil be partakers of the ſecond with comfort, muſt hauehave their part in this firſt; for the truth is, both the firſt and the ſecond, a it is comfortable, are proper fruits and effects of the reſurrection of Chriſt: Chriſt by his riſing from the dead put away his naturall life, which hee rece…ued with our nature from Adam without ſin, and he tooke to him a ſpiritual life as the Apoſtle ſaith in general,1. Cor. 15.44. the body is ſowne a naturall body, and is raiſed a ſpirituall body, and ſo Chriſt the head being raiſed vp and quickned with ſpirituall life, it is not poſſible that he ſhould ſuffer any of his members to remaine in the death of ſinne, there muſt needs be a ſimilitude betweene Chriſt and his members; let no man then pleaſe himſelfe with a bare knowledge or generall faith in the article of the reſurrection: if any will finde true comfort in his knowledge of the comfortable doctrine of the reſurrection, he muſt fetch his comfort from this ground, that he knowes Chriſt and the vertue of his reſurrection,Phil. 3.10. as the Apoſtle ſaith, that hee hath an experimentall knowledge, a knowledge and an experience of the power of Chriſt his reſurrection, raiſing him vp from the death of ſinne to newneſſe of life, whoſoeuer bindes not his comfort, gathered from the article of the reſurrection vponupon this ground deceiues himſelfe, it is but as an hungrie man dreames, as the Prophet ſpeakes, Iſai. 29 8. He dreames hee eateth, and when he awaketh, his ſoule is empty: or like a thirſty man dreameth, and lo, hee is drinking, and when he awaketh, behold he is faint, and his ſoule longeth. So hee that falſely conceiues comforte from the doctrine of the reſurrection, when the time of refreſhing ſhall come, Acts 3.19. at the day of refreſhing ſhall finde his ſoule empty of all true comfort, yea I dare bee bolde to tell him, that the preaching of the worde, his profeſſion of faith, eſpecially of this article of the reſurrection, ſhall not bee as the Apoſtle doth inferre vponupon the deniall of it, 1. Cor. 15.14. an idle empty and vaine thing that followeth, if there were no reſurrection at all, but there being a reſurrection and hee houlding and confeſſing a reſurrection of the body and thereby falſly concluding comfort: the preaching of the worde his owne profeſſion,Note. and his houlding of that article as a trueth ſhall ſtand vp in iudgement and pleade againſt him at the day of iudgement, and for concluſion of this I may truely inferre it by the rule of contraries. If on him that hath his part in the firſt reſurrection, the ſecond death hath no power; then ouer him that hath not his part in it, it ſhall hauehave power, the torments of Hell ſhall bee powerfull and preuaile ouer his body and ſoule for euer.
Come we to another thing offered from theſe words, & that is this: wee are to marke that Chriſt is heere ſaid to ſtand in relation to the dead, as their firſt borne brother, he is not onelyonly the firſt borne of many brethren as they are liuing, but the firſt borne of them as they are dead, whence it followeth that euen the dead bodies of beleeuers, Doct. 9 whereſoeuer they be, whether in the earth, in the ſea,The dead bodies of true beleeuers are ſtill the members of Chriſt or in any other place, are ſtill the members of Chriſt, and are ſtill knitte to Chriſt, and for further light to this point marke what the Apoſtle ſaith 1. Theſſ 4 14. that beleeuers departed, ſleepe in Ieſus, and Rom. 14 8 whether we liue or die we are ſtill the Lords, the reaſons of this Reaſon. 2 are two.
Firſt, there is an inſeparable and perpetuall vnion betweene Chriſt and eueryevery true beleeuer, not onelyonly in regard of Soule but of body, 1. Cor. 6.15. know you not that your bodies are the members of Chriſt: thy body once knit to Chriſt ſo continues for euer.
Secondly, becauſe of Gods euerlaſting couenant of grace, made with his children that he will be their God for euer, is not made onelyonly in regard of their ſoules, but of their bodies alſo, euen of the whole man, when God ſaith I am the God of Abraham, the meaning is not that hee is God of Abrahams ſoule onelyonly, but alſo of his body, therefore the bodies of beleeuers, although they bee dead and rotten, yet they are ſtill within the couenant and members of Chriſt.
Object. Some may obiect againſt this, that our Sauiour ſaith, God is not the God of the dead, but of the liuing.
Anſw. God is not the God of the dead in the ſence and meaning of the Sadduces (that is) ſo dead as neuer to riſe againe, for they denied the reſurrection, but hee is the God of Abraham beeing dead in body to bee raiſed vp againe, for hee is a God of mercy and of life it ſelfe, and therefore will in time reſtore the dead bodies of his Saints to life againe, and that is the meaning of our Sauiour in that place. Wee ſee then the point prooued.
For vſe Vſe. of it, it is a point of excellent comfort; let eueryevery true beleeuer treaſure it vp in the cloſet of a good heart as a precious Iewell.Conſolation to eueryevery true beleeuer.
Are the dead bodies of beleeuers within the couenant? is God euen when they are dead ſtill their God according to the couenant? is hee a friend vntounto them not onelyonly in life but after death, euen to their dead bodies, that their infernall enemies ſhall neuer hurt them? though they bee turned to duſt and conſumed, yet doth his hand ſtill hold and keepe them, in time to reſtore them? of them let the comfort of this bee mingled with faith in eueryevery one of our hearts, and wee ſhall finde it will ſtand by vsus, and comfort vsus, when wee are gaſping for breath on our death beds, and arme vsus againſt the feare of death, and the horrour of the graue, marke (I beſeech you) how Dauid comforted himſelfe, when hee ſaw nothing but preſent death before him, 1. Sam. 30.6. Dauid comforted himſelfe, ſaith the text, in the Lord his God, marke the words, they are full of waight, together with the apprehenſion of death, as he thought ineuitable, hee did apprehend the mercy of the Lord in the couenant, that euen in death, hee was ſtill his mercifull God, and that death could not ſeuer him from his God: ſo if the truth now deliuered, bee ſetled in our hearts (that euen the deade bodies of beleeuers are within the couenant) it will likewiſe miniſter matter of ſweet comfort in the verie pangs of death, wee being fully perſwaded with the Apoſtle, Rom. 8.38. that not death it ſelfe can ſeparate vsus from the louelove of God, which is Ieſus Chriſt our Lord. Why then ſhould wee feare the ſtroake of death, or the horror of the graue.
Laſt of all, obſerue with me heere againſt a fooliſh cauill of the Papiſts, that the Apoſtle cals Saints departed dead men, the Papiſts take exception againſt vsus,Confutation of a Popiſh cauill. that wee call Saints departed dead men, when we diſprooue inuocation of Saints departed, and they ſay, wee diſdainfully call the triumphant Saints in heauen dead men, as if they had no credit with God, nor any care or compaſſion of men; they may heere ſee we ſpeake no otherwiſe then the holy Ghoſt hath taught vsus, calling them dead men, not in diſdaine (as they charge vsus) but as the holy Ghoſt doth, as for their credit with God, and care of men, wee doubt not of it, but yet wee deny them to bee Mediatours betweene God and vsus, that is diſhonorable to the perfect mediation of Chriſt Ieſus.
Now to the end of theſe three things affirmed of Chriſt, and the end of them is in the laſt words. (That in all things hee might hauehave the preeminence) by the worde preeminence wee are to vnderſtand, Lordſhip, Rule and Dominion and for the extent and largeneſſe of Chriſt his rule and dominion here ſpoken of,Interpretation. it is ſaid to be in all things, theſe wordes are diuerſly expounded, but the expoſition moſt conſonant to the concext, and conſenting with other places of Scripture, I take to bee this, that Chriſt hath rule and dominion ouer all reaſonable creatures both quicke and dead, and for this, wee hauehave warrant from a Paralell, and like place, Rom 14 9. where the Apoſtle ſaith, that Chriſt therefore died, and roſe againe reuiued, that hee might bee Lord both of the dead and quicke: that place may ſerue as a fit commentary and expoſition of theſe words.
Object. Yet heere a ſcruple and doubt may happily ariſe, ſome may ſay, was not Chriſt Lord of quicke and dead before his death, he is God equall to his Father, and abſolute and ſoueraigne Lo…d of all, from all eternity?
Anſw. As he is God, and according to his diuine nature, he is a Lord ouer vsus before his death, becauſe we were all made by him, and whatſoeuer we hauehave, we hauehave from him; but as he is man, he obtained dominion ouer quick and dead, by his death and reſurrection; as Saint Peter ſaith in his ſermon Act. 2 36. that after his reſurrection, God made him Lord and Chriſt, becauſe as man, he receiued dominion and Lordſhip from the Father, which he had not before, and in this reſpect Chriſt himſelfe ſaith, Mat. 28.18. All power is now giuen vntounto mee in heauen and in earth, and that is the meaning of the Apoſtle,Rom. 13.9. when hee ſaith, Chriſt therefore died, and roſe againe, and reuiued that hee might be Lord both of the dead and quicke. And ſo the words in this place are thus to bee conceiued, that ouer Doct. 10 all both quicke and dead, he might hauehave Lordſhip and dominion.
From the words thus vnderſtood obſerue we in a word, that it is a prerogatiue of Chriſt Ieſus, to be Lord of quicke and dead.It is a prerogatiue of Chriſt Ieſus to be Lord of quicke and dead. How then can the Papiſts defend their Popes ſupereminent power, that fulneſſe of power they ſay the Pope hath ouer the ſoules of men departed (as they ſay) in purgatorie, to reclaime, or to looſe them from thence at his pleaſure, and to open o… ſhut heauen to whom he will, not to ſay any thing of the error of the place, it beeing but a fable, how can they maintaine that power of their Pope, without incroaching vppon the prerogatiue royall of Chriſt Ieſus, who is ſoueraigne Lord of quicke and dead, Vſe. who hath the keies of hell and death, Reuel. 1.18.Confutation of the Popes ſupereminent power. They alledge that hee doth it by vertue of his commiſſion, by power committed vntounto him, as Chriſt his Deputy and ſpirituall Magiſtrate, but that is as full of doubt as the former, and a taking of that for granted, which cannot bee prooued: they muſt firſt proue the Pope receiued ſuch power (which they cannot) before thence they conclude, that which they inferre vponupon it, or elſe they build on the ſand: let it ſuffice onelyonly to hauehave pointed at this; That which we are to marke, as a ground of more profitable inſtruction, is this: the Apoſtle ſaith not, Chriſt is the head, &c. that he might be Lord ouer all both quicke and dead, but that he might hauehave preeminence ouer them: whence ariſeth this concluſion. That Chriſt is then Lord ouer all, when in all hee hath preheminence: or more ſpecially Doct. 11 thus, then is Chriſt our Lord,Thē is Chriſt our Lord when he hath preeminence ouer vsus. when hee is not onelyonly known by that title, but when he hath preeminence ouer vsus, when his power ruling vsus, (namely) the power of his ſpirit and grace is more eminent, and doth ſhew it ſelfe aboue any other power, either within or without vsus, when his power of grace hath preheminence, and preuailes ouer the inward ſtrength of our corruption, and ouer any outward power drawing vsus to ſinne; then is Chriſt our Lord, for as we know in ciuil matters, he is not a Soueraigne and chiefe Gouernour, who hath any ouerruling and higher power aboue him. So Chriſt is not our Soueraigne Lord, if any other power ruling in vsus, bee aboue or equall to his. himſelfe hath taught vsus, that he is then our Lord, when he ouerrules the ſtrength that doth ſtand in oppoſi…ō againſt him, Luke 11.22. Whereſoeuer he rules, he is ſtronger then the ſtrong man armed, holding poſſeſſion, he comes vponupon him and ouercommeth him: hee taketh from him all his armour wherein hee truſted, and deuideth the ſpoiles. Hence it is that in the Epiſtle of Iude verſe the fourth, hee is ſaid to bee Lord and Maſter, or Ruler, for ſo the words are in the originall, which denie that onelyonly Ruler, who is God, and our Lord Ieſus Chriſt, theſe two are put together to ſignifie that where Chriſt is a Lord, he is a ruling Lord, he hath ſoueraignty and preeminence: I neede not further to ſtand to prooue the point, but yet for more ſpeciall direction, ſome may happily deſire, to bee enformed, how they ſhall know when the grace of Chriſt hath preeminence, Queſt. and is more eminent then their corruption, or any other thing, for heerein many are deluded and deceiue themſelues, thinking that the grace of Chriſt hath preeminence, and is predominant in them, when they hauehave onelyonly that grace, which is common to them, with meere naturall men, I meane power reſtraining them from groſſe ſinnes, ſeruing onelyonly to leaue without excuſe. Anſw. ) For our direction therefore in this caſe, we are to know that then the grace of Chriſt hath preeminence in v…, when it is powerfull not onelyonly to reſtraine from euill, and to order the outward conuerſation to ſome temporarie conformity to the word of God, but when it is powerfull in good things, and in good actions, eſpecially of the immediate worſhip and ſeruice of God, and that in a double reſpect.
Firſt, making vsus to doe good things willingly, cheerfully, and not of conſtraint, as wee are compeld by Law, either of God or man, but euen ſo, as if there were no Law to compell vsus, for the preaching of the Goſpell miniſtreth the ſpirit, ſaith the Apoſtle, Galat. 3.5. and the ſpirit of Chriſt, makes the people of God, a free and a voluntary people, ſeruing God not of conſtraint, but willingly, Pſal. 110.3. The Pſalmiſt ſaith, thy people ſhall come willingly at the time of aſſembling thine army in holy beauty.
Secondly, making vsus doe good things in ſincere obedience to the commandement of God, and to the glory of Chriſt Ieſus, that the glorious name of Chriſt may bee magnified in vsus, and by vsus in all good duties, Phil. 1.20. this was Pauls hearty deſire: As I heartily looke for and hope that in nothing I ſhall bee aſhamed, but that with all confidence, as alwayes, ſo now Chriſt ſhall be magnified in my body, whether it be by life or by death. Vſe.
By theſe two things found in vsus,Triall of our ſelues, whether Chriſt be our Lord or no. we may know that the grace of Chriſt hath preeminence in vsus, and let vsus heereby try and examine our owne ſelues, whether indeed Chriſt be our Lord as we profeſſe or no, wee hold it an Article of our faith, that we beleeue in Ieſus Chriſt our Lord: now if Chriſt be our Lord, not in title onelyonly, but in truth, then hath he preeminence, hee preuailes by his grace ouer the inward corruptions of our hearts, I leaue the examination to eueryevery mans conſcience, yet we muſt know, that this is a duty incumbent and lying vponupon vsus, that as wee profeſſe Chriſt our Lord, ſo wee ought to finde the grace of Chriſt powerfull in vsus, and that this is not a thing arbitratory in different and left to vsus at pleaſure, but a matter of neceſſity, conſider we theſe things.
Firſt, the Apoſtle hath ſayd, 2. Cor. 4.3. if the Goſpell bee hid, it is hid to them that are loſt, ſo certainely much more, if Chriſt the matter and ſubſtance of the Goſpell be hid, if he doe not appeare, and ſhew himſelfe predominant and powerfull by his grace in our hearts, it is more then a probable argument of perdition.
Againe to profeſſe Chriſt our Lord, and not to finde his grace powerfull in vsus, is made by the Apoſtle, the knitting vp of many great ſinnes in one bundle. 2. Tim. 3.5. the Apoſtle hauing ſpoken of many groſſe ſinnes, he ſhuts vp all in this, that they hauehave a ſhew of godlineſſe, but hauehave denied the power thereof. To pretend Chriſt to be our Lord, and not to finde his grace powerfull ouer the corruption duplicate page duplicate page of our hearts, it containes the guiltineſſe of many ſins, yea at the day of iudgment it will adde waight to the guiltineſſe of other ſinnes, for then a profeſſour of Chriſt being found an adulterer or a drunkard ſhall bee challenged and condemned not onelyonly for his whooredome or drunkenneſſe, but for the abuſe of his profeſſion, his counterfet profeſſion of religion, his profeſſion of Chriſt a Lord, yet weak and without power to ouermaſter his corruption ſhall aggrauate and adde waight to the burden of his ſinne, and preſſe him downe to deeper condemnation.
If then wee would not ſeale it vp to our ſelues that wee are ſuch as are appointed to euerlaſting perdition, and if we would not cloth our other ſinnes (odious enough in themſelues) with more guiltines, and make them ſtand with more foule and vgly faces in the ſight of God, his Angels and Saints at the day of iudgment, then let vsus learn it to be a matter of neceſſity, that as wee profeſſe Chriſt our Lord, ſo we are to find his grace powerful ouer vsus, making vsus cheerfull in all good duties, and to good things in ſincere obedience to the commandements of God, and ſo as the glorious name of Chriſt may be magnified. Obſerue one thing further, the Apoſtles doctrine of our vnion with Chriſt and of receiuing life from him it ends in this, that Chriſt might hauehave the preeminence, whence it followeth, in our profeſſion of the Goſpell, touching iuſtification, Doct. 12 ſanctification, reſurrection and all things pertaining to life and ſaluation,In our profeſſion of all things to come from Chriſt touching life and ſaluation wee are to ſeek nothing leſſe thē our own glorie. to come from Chriſt, we ought to ſeeke nothing leſſe, then our owne glory, in the doctrine of the Goſpell all things end in the honour and glory of Chriſt, that he might hauehave the preeminence in all things.
And againe the Goſpell ſets forth vntounto vsus heauenly and eternall things, not deſerued by vsus but giuen of the meere grace and goodnes of God, therfore in profeſſing the Goſpell we are not to ſeeke our owne glory, and let eueryevery true beleeuer make this vſe of it, when any gift or grace of Chriſt in him is magnified, let him returne the glory to to the right owner Chriſt Ieſus: Vſe. if thou be praiſed for any gift grace or good worke,Wee are to yeeld to Chriſt the glory of eueryevery gift and grace that in vsus. know it is not thou that art praiſed for any gift grace or good worke, but Chriſt in thee to whom all honour and praiſe is due, hee is the head the beginning the author and the worker of all good gifts, therfore in eueryevery good thing commended in thee, muſt he hauehave the preeminence: it is an incroaching vponupon his right to take any part of the glory to thy ſelfe.