Exposition of Colossians, Sermons · Chapter 2 · Verse 19
VER. 19. And holdeth not the head, whereof all the bodie furniſhed and knit together by ioints and bands increaſeth with the increaſing of God.
In this Verſe, the Apoſtle doth continue his deſcription of falſe teachers, ſuch as laboured to draw the Coloſſians away from the truth; and he further ſets them out to be ſuch, as did not truely acknowledge, nor cleaue to Chriſt the head of his Church, in the firſt words (And holdeth not the head) and hauing made mention of Chriſt vnderunder the word of ſimilitude (head) hee then deſcendeth into a deſcription of Chriſt, as he hath relation and reference to his myſticall body the Church, as the head of it, and hee deſcribes him to bee as an head giuing life and growth to his whole Church, and to eueryevery member of it, (we taking theſe words together) whereof all the body increſeth, as indeed they are to bee taken in the purpoſe of the Apoſtle, the words betweene them (furniſhed and knit together by ioints and bands) are a declaration of the quality and condition of that body to which Chriſt as an head giues life and growth, that it is a body furniſhed and knit together by ioints and bands, as if the words were read thus. Whereof all the body thus qualified (namely) furniſhed and knit together by ioints and bands increaſeth, in the laſt words is ſpecified what kinde of growth and increaſe it is, that Chriſt as an head giues to the body his Church, (namely) a diuine and ſpirituall increaſe, (increaſeth with the increaſing of God.
Come wee to the words of this verſe,Interpretation. as they are laid downe by the Apoſtle, And holdeth not the head (that is) acknowlegeth not the head, nor cleaueth to it in his doctrine for the Apoſtle heere ſpeakes of falſe teachers, ſuch as ſought to bring in falſe doctrine of the worſhip of Angels, and his meaning is, that they in that their doctrine did not acknowledge nor cleaue (as they ought) to the head, (that is) to Chriſt, who is as an head to his Church: they did not acknowledge Chriſt to bee the onelyonly head, and cleaue to him as the onelyonly head of the Church' (whereof) the originall words ſignifie not (of which) with a reference to the word (head) they are not foreign, but foreign of whom with relation to Chriſt (all) (that is) the whole body (namely) the Church, which is an one body conſiſting of many members conioined in one body. Thus then conceiue we theſe words, And holdeth not the head, whereof all the body increaſeth.
As if the Apoſtle had ſaid, And doth not in his doctrine acknowledge nor cleaue to Chriſt as the only head of his Church of whom the whole Church as one entire body increaſeth.
Doctr. 1 Now heere, firſt obſerue we that our Apoſtle doth taxe falſe teachers to be ſuch as hold not Chriſt the head of his Church, and why? becauſe they taught inuocation and adoration of Angels, hence then it is very cleare that ſuch as tread in their ſteps, and now teach interceſſion and mediation of Angels and Saints, hold not Chriſt the head;They who teach interceſſion and mediation of Angels and Saints hold not Chriſt the head of his Church. plead what they will, indeed they doe not truely acknowledge Chriſt to be the onelyonly head of his Church.
The reaſon of this is manifeſt, Reaſon. becauſe Chriſt is head of his Church as he is mediator, God and man, therefore they that acknowledge other mediators beſides Chriſt, as Angels and Saints, Vſe. ſet vp alſo other heads, and hold not him to be the onelyonly head of his Church.Conuiction of the Papiſts not to hold Chriſt the head of the Church.
Let then the Papiſts ſay what they will in defence of their inuocation of Angels and Saints, they cannot poſſible auoide the euidence of this text of the Apoſtle conuincing them in reſpect of that to bee ſuch as hold not Chriſt the head of his Church.
Now in that the Apoſtle ſaith, holdeth not the head, meaning Chriſt, (whereof all the whole body) meaning the Church: We are giuen to vnderſtand thus much,
That there is the ſame relation and vnion betweene Doctr. 2 Chriſt and his Church, that there is betweene the head of a man and the body;There is the ſame relation and vnion betweene Chriſt & his Church that there is betweene the head & body of a man. and this compariſon is often vſed in Scripture, to ſet out the relation and vnion that is betwixt Chriſt and his Church, Ephe. 1.22. the Apoſtle ſaith, God appointed Chriſt to be the head of his Church, which is his body.
And that wee may rightly conceiue that the relation and vnion that is betweene Chriſt and his Church, com-Church pared to a head and a body.
Know we firſt that there beeing two natures in Chriſt, his diuine and humane, Chriſt is the head to his Church, in reſpect of both,Chhriſt is head to his Church in reſpect of both his natures. euen whole Chriſt God and man; for he is ſo the head, as he is the Sauiour of his Church▪ Theſe two are conioined by the Apoſtle, Epheſ. 5.23. Chriſt is the head of his Church and the ſame is the Sauiour of his body. Now Chriſt is the Sauiour of his Church, not according to his diuine nature alone, nor according to his humane nature alone, but whole Chriſt in his Godhead, and in his ſoule and fleſh; Therefore whole Chriſt is the head of his Church, and the Church and eueryevery true member is vnited to whole Chriſt, yet in this order.
Firſt to the fleſh and manhood of Chriſt, and then by that to the Godhead.
Secondly, wee are to knowe that though the vnion whereby Chriſt and his Church are conioined be a true and reall vnion; yet is it not naturall, as when two things are ioined in one nature, nor perſonall, as the ſoule and body are vnited; nor politicall or ciuill, as the Prince and people are conioined: but it is myſticall and ſpirituall by the bond of the ſame ſpirit,The vnion of Chriſt and his Church is myſticall. and by faith. Thus then ſtand we this truth, that Chriſt both God and man in reſpect of both his natures after a ſpiritual manner is knit to all the elect of God, called, iuſtified, and ſanctified, and ſo we are to conceiue of the relation and vnion that is betweene Chriſt and his Church, compared to an head and a body.
And firſt of all, this may ſerue to confirme that truth of Doctrine deliuered in our Church.
Vſe 1 That as many as truely beleeue in Chriſt, they are iuſtified by his righteouſneſſe imputed to them;True beleeuers are iuſtified by Chriſt his righteouſneſſe imputed vntounto them. for, there being that relation and vnion betweene Chriſt and his members, that there is betweene the head and the body; it muſt needs be that the graces and benefits of Chriſt do truely and really belong to them, and what Chriſt did as mediator God and man by the couenant of grace, is truly imputed to them that are one with him, by the bond of his ſpirit and true faith: we know that what is done by the head in a naturall body, is aſcribed to the whole body. So what was done by Chriſt as mediator, and ſo the head of his myſticall body may be truly imputed to all the members of that body.
Let then the Papiſts ſcoffe at our doctrine of imputed righteouſneſſe as abſurd, as if one ſhould be ſaid to liue by the ſoule of another, or learned by the learning of another: let vsus acknowledge and embrace it, as grounded on that neere vnion that is beweene Chriſt and his members we being ſo neerely conioind to Chriſt, that we are of his fleſh and bones, as the Apoſtle ſaith, Epheſ. 5.30. Wee muſt needs bee iuſt by his righteouſneſſe, euen his by inherencie, and ours, giuen vntounto vsus by God, and apprehended by faith.
Vſe 2 Againe, is it ſo that there is the ſame relation and vnion betwixt Chriſt and his Church, as is betwixt the head and the body of a man. Then let this be a ground of patience and of comfort to all true beleeuers in time of any affliction;Our vnion with Chriſt is a ground of patience and comfort in time of affliction. let them know that their affliction reacheth vp to Chriſt their head; himſelfe hath ſaid it, that when they are hungrie, thirſtie, a ſtranger, naked, ſicke, and in priſon, he is hungry, thirſtie, a ſtranger, naked, ſicke, and in priſon, Mat. 25.35.36. Act 9.3. When Saul breathed out threatnings, and ſlaughter againſt the Church, hee ſaith, Saul, Saul, why perſecuteſt thou me. Chriſt bearing part with vsus in our afflictions, certainly he will, either moderate the weight of them, or giuegive ſtrength to beare them, or he will put an end to them.
Conſider then in time of affliction beſides this, that afflictions are thy lot and portion ineuitable, and Chriſt hath gone before thee and drunke of that cuppe, and thou art conformable to Chriſt in ſuffering, and they are but for a time; all which may miniſter matter of great comfort vntounto thee. Yet conſider, beſides theſe things that thy ſufferings and afflictions reach vp to Chriſt thine head and thou ſhalt finde it will be a notable meanes to lift vp thy fainting heart in thy greateſt affliction; a man wil not ſuffer ſmart in the leaſt of his members, if he can helpe it; and ſhall Chriſt to whom all power is giuen, in heauen, and in earth, ſuffer himſelfe long to be pinched in any one of his members? certainelie no, he will not, we hauehave not an high prieſt that cannot bee touched with the feeling of our infirmities, Heb. 4.15. He hath had experience of them, and therefore will, after we hauehave ſuffered a little ſeaſon, appeare to our comfort, Reuel. 6.11. Let vsus then reioice, ſaith Peter, 1. Epiſt. 4.13. in aſmuch as we are pertakers of Chriſts ſufferings, that when his glory ſhall appeare, we may be glad and reioice, and bee made pertakers of his glory in heauen.
Before I leaue this point, I hold it meete to diſcouer a Popiſh error.A popiſh error deſcribed. The Papiſts they teach, that in regard of our vnion with Chriſt, the afflictions of beleeuers are meritorious, and doe ſatisfie the iuſtice of God, and purchaſe his fauour.
For, ſay they, Object. we being vnited to Chriſt our ſufferings receiue vertue from him to merit, though in themſelues, we confeſſe with the Apoſtle, Rom. 8.18. They are not worthy of the glory that ſhall be reuealed vntounto vsus, yet in that wee are members of Chriſt, they receiue influence from him our head, and are raiſed vp to higher eſtimate, euen to merit Gods fauour. See the craft of theſe men, to deceiue the ſimple, and their owne ſoules.
Anſw. I anſwer them, our vnion with Chriſt can be no ground of merit. From thence they can neuer proue the afflictions of true beleeuers to be meritorious, becauſe our vnion with Chriſt is not perſonall, but myſticall; for perſonall vnion is the ground of merit, euen in Chriſt himſelfe. His manhood apart could merit nothing, they muſt then proue, that we beleeuing in Chriſt, are receiued into vnity of perſon with Chriſt, before they can truely conclude, that our afflictions do merit or ſatisfie; but this they are neuer able to doe, and therefore they build vponupon the ſand, and we are to renounce it as a popiſh error and vntruth, that our ſufferings, by reaſon of our vnion with Chriſt, are meritorious.
Marke we further, the Apoſtle ſaith, holdeth not the head (wherof or of whom) with relation to Chriſt (for ſo wee expound the words) he ſaith, not from whom, but of whom. Hence we are put in minde of a difference betweene the members of Chriſt, and ſuch as are not his members.
Doctr. 3 The members of Chriſt are of Chriſt, others are onelyonly from him,Chriſt his members are of him, others are only from him. as are all creatures, for all things that are, are the creatures of Chriſt, as he is God, and ſo from him, but it is proper and peculiar to the members of Chriſt to be of him.
Vſe Deceiue not then thy ſelfe, whoſoeuer thou art, if thou be not of Chriſt, euen one with him, by the bond of his ſpirit, thou art not a member of Chriſt,If thou be not of Chriſt thou art not a member of Chriſt. and then thou art only in the common condition of all creatures, thou art no neerer heauen then the oxe or the horſe as yet, for they be the creatures of Chriſt, as he is God and ſo, and if thou die in that ſtate, thou art in farre worſe caſe then the very toade or venemous Serpent, for their death is an end of their miſery, but thine is a beginning of endleſſe woe without eaſe or remedy.
Obſerue yet further, it is not to be paſſed ouer without obſeruation that the Apoſtle ſaith, Chriſt is the head, of whom all the body, he ſaith not, of whom the body, but of whom all the body increaſeth.
Hence then it is cleare, that he is the only head of the vniuerſall Doctr. 4 Church,Chriſt is the only head of the vniueſall Church. and it cannot be giuen to the Pope, or any other: as for the deuiſed diſtinction of the new Papiſts, of head imperiall and miniſteriall, it is, both without warrant of the word of God, and fooliſh; it implies a contradiction, for to be head argues preheminence and ſuperioritie, Vſe. The Pope is not head of the Church.and to be miniſteriall, argues ſubiection and inferioritie, therefore theſe two can neuer agree to the ſame ſubiect.
Hence take we further notice that Chriſt is the head of Vſe 2 all that beleeue in him, his graces, benefits, and workes, as he is mediator belong to them all;Chriſt his graces, benefits, and works, as he is mediator belong to all true beleeuers. yea, as Chriſt by his gracious diſpenſation is head of his myſticall body, hee cannot ſpare any of his members, but eueryevery one is required to his perfection and fulneſſe: ſo ſaith the Apoſtle, Epheſ. 1.23.Note. He is the head to his Church which is the bodie, euen the fulneſſe of him that filleth all in all things, which is an excellent ſweet comfort to all true beleeuers,Conſolation. it may giuegive them aſſurance that they ſhall neuer be cut of from Chriſt: for why? Chriſt as the head of his Church is not perfect without eueryevery one of his members, and therfore it is not poſſible that any one of them ſhould bee caſt off and ſeuered from him. The head of the naturall body may be cut off and ſeuered from the body, but Chriſt the head of his Church being not perfect without eueryevery one of his members, will not ſuffer any one of them to bee cut off from him.
This alſo duly conſidered that Chriſt is the head, of all Vſe 3 that beleeue, may miniſter great comfort to poore wretches, ſuch as bee of low degree in the world,Comfort to the poore deſpiſed members of Chriſt on whom proud rufflers looke ſo bigge: if they beleeue in Chriſt, they hauehave as much intereſt in all his benefits and merits as the greateſt; be not then caſt down in reſpect of thy meane condition in the world, thou art deſpiſed and made the foote-ſtoole of proud and great ones in this world; care not for it, beleeue in Ieſus Chriſt, and thou haſt as good part in him, and art as deere and neere to him, as the greateſt Monarch in the world, he is the head, and therefore as kinde and louing, as good and gracious, as bountifull and beneficiall to thee, as to any other whoſoeuer, and thinke on that to thy comfort.
Now wee are to come to the quality and condition of that body to which Chriſt as an head giues life and growth, expreſſed in the next words (furniſhed and knit together by ioints and bonds) where the Apoſtle ſets out the body of Chriſt, by two conditions.
Firſt, that it is ſuch a body as is not in want but eueryevery way furniſhed.
Secondly, that it is a body compacted and knit together, and then he makes known the inſtruments or meanes whereby it is furniſhed and knit together (namely) by ioints and bonds.
Interpretation.I will briefly lay forth the meaning of theſe words (furniſhed) the originall word ſignifieth, vnderunder ſupplied or, furniſhed, as the members of the body are vnderunder the head, and furniture beeing a word of relation implying ſome thing, wherewithall a thing is furniſhed, it ſignifieth ſupplied or furniſhed with that which is anſwerable to the furniture, that comes from the head to the members of the naturall body (namely) to the furniture of life, ſenſe, and motion, and particular ability of eueryevery member, as of ſeeing, hearing, ſmelling, taſting, feeling, concocting, and the like, that as the body is vnderunder-ſupplied with life, ſenſe and motion, and with particular ability of eueryevery member needfull, from the head, ſo the body of the Church is vnderunder fupplied from Chriſt the head with ſpirituall life, motion, abilitie and grace, both with grace of holines and regeneration, & with particular grace needfull, (knit together) this refpecteth the members themſelues, & the word ſignifieth compacted or conioyned with a moſt ſtraight & indiſſoluble band (by ioynts & bands) the Apoſtle doth ſtill continue his ſimilitude, that as the parts of the naturall body are furniſhed from the head & knit both to the head, & one to another by ioints & ſinewes, ſo is it in the myſticall body of Chriſt, the members of that body are furniſhed with grace & knit both to the head, & one to another, as it were by ioints & ſinews, & by ioints & bands in this place we are to vnderſtand ſpiritual ioints & ligamentsThere be three ſpirituall ioints and ligaments. by which the furniture of grace is conuaid from Chriſt to his members, & they knit both to him, & one to another and thoſe are three. Firſt the ſpirit of Chriſt, Rom. 8.9. if any man hauehave not the ſpirit of Chriſt, the ſame is not his, Epheſ. 4, 4. one body one ſpirit, by his ſpirit Chriſt doth communicate his graces to vsus, and we to our brethren.
Secondly, faith, for by faith wee apprehend Chriſt and are made one with Chriſt, and by the ſame we cheriſh, comfort and ſtir vp one another mutuallie in good things Ro. 1.11.12. I long to ſee you (ſaith the Apoſtle) that I might beſtow among you ſome ſpirituall gift to ſtrengthen you, that is, that I might be cōforted together with you throgh mutuall faith both yours & mine, for with faith is alwaies ioined the band of louelove & peace, faith worketh by louelove.Gal. 5.6.
Thirdlie, our ſeuerall callings (not thoſe by which wee ſtand in relation, onelie to the common-wealth, and may bee ſeruiceable onlie in things belonging to the bodie as our ſeuerall trades and occupations) but wherby we ſtand in relation to Chriſt, as the calling of the Miniſter, Father: Maſter. Husband and the like, for theſe alſo are ſpirituall ioints and bands. This then is the full ſence and meaning of the Apoſtle in theſe wordes as if hee had ſaid.
Being furniſhed or vnderunder ſupplied from Chriſt the head of his Church with the grace of holineſſe and regeneration and with particular grace needefull for eueryevery member, and the members of it being neerly conioyned one to another, that furniture deſcending downe from the head to the members, & that coniunction of the members both to the head, and one to another being by meanes of the ſpirit of Chriſt, by faith and by ſeuerall callings in the Church, as by ſo many ioynts and bands.
Doct. 5 Now firſt from this word furniſhed) in that the Apoſtle ſaith, that all the body is furniſhed from Chriſt the head, we are plainely taught that eueryevery member of Chriſt receiueth vertue from Chriſt, & is furniſhed with a meaſure of grace from him,EueryEvery member of Chriſt receiues vertue frō Chriſt, & is furniſhed with a meaſure of grace from him. eueryevery one hath a meaſure of ſpirituall life and holines conuaied from Chriſt, yea, eueryevery one hath his particular grace, as the wholebody of a man, & eueryevery member of the body to the leaſt finger ſuckes vertue from the head, & the head is powerfull to cauſe it to liue, ſo is it in the myſticall body of Chriſt, there is not a member of that body but it receiues ſome vertue, from the head the Lord Ieſus, yea, eueryevery one receiues his owne particular grace, Chriſt is effectuall in euerie one from the hieſt to the loweſt. Eph. 4.16. the Apoſtle ſayth, Chriſt is the head by whom all the body being coupled, and knit together by eueryevery ioynt for the furniture therof (according to the effectuall power, which is in the meaſure of eueryevery part) receiueth encreaſe of the body vntounto the edifying of it ſelfe in louelove, the Apoſtle hauing recounted many gifts & graces of the holy Spirit, ver. 11, concludes thus. All theſe things worketh euen the ſelfe ſame ſpirit, diſtributing to eueryevery man ſeuerally as he will. Quest. Now if any aske the queſtion, whether Chriſt the head of his Church doe furniſh eueryevery one of his members with like meaſure of grace or no. I anſwer Anſw. no, he giues to ſom more to ſome leſſe as eueryevery on ſhall be an inſtrument of his glory & as eueryevery one hath need either in doing or ſuffring more or leſſe then others, no doubt Iob & other excellent worthies, had a greater meaſure of patience giuen then others, that were not to vndergo ſuch trials as they did therfore ſaith the Apoſtle, Eph. 4.7. to eueryevery one is giuen grace according to the meaſure of the gift of Chriſt, and that we miſtake not this poynt, know we that Chriſt giues to eueryevery one of his members an equall meaſure of his grace for their iuſtification,Note. one is not more or leſſe iuſtified then another by the grace of Chriſt, but not an equall meaſure of inherent holineſſe to their ſanctification, nor an equall meaſure of particular gifts & graces, but to ſome & more ſome leſſe according to his own good pleaſure, and as eueryevery one hath need, and we are not to enuy ſuch as hauehave greater gifts then our ſelues (that by the way) for the point in hand it is cleer by that which hath beene ſaid, that eueryevery member of Chriſt receiues vertue from him, and is furniſhed with a meaſure of grace, it is not poſſible that any that are in Chriſt ſhould be deſtitute of grace, and altogether want holineſſe, and therefore deceiue not thy ſelfe whoſoeuet thou art, if thou be a member of the myſticall body of Chriſt, thou canſt not want furniture of grace in ſome meaſure, Chriſt is the head of whom all the body is furniſhed.
Heereby then trie thy ſelfe, whether thou belong to that Vſe. 2 body or no;Triall of our ſelues whether we belong to the body of Chriſt or no. eueryevery one will be held a member of Chriſt & come to the table of the Lord to ſeale vp his vnion and fellowſhip with him, but where is that life of grace and holineſſe conuayd from Chriſt to his members? can wee perſwade our ſelues we are members of Chriſt, and yet liue as many do the life of nature, doing that which is good in our owne eyes according to the luſts of our owne hearts? for what ſhould I ſay of our breaking the Sabboth, blaſphemous oathes, drunkenneſſe, curſed and bitter ſpeeches and the like? is it poſſible that an heart ſo furniſhed and full of ſuch corruption, is knit to Chriſt, and a member of Chriſt? ſurely we might aſwell ſay, that a woodden legge, neither knit hy common bond, nor hauing heat in it, is a member of a mans body.
Vſe. 2 Againe, where is that effectuall working of Chriſt that putteth life and nimbleneſſe into his members,Reproofe of thoſe that want ſpiritual life & nimbleneſſe in good things, and yet thinke they are the members of Chriſt. in good things. In matters of the world, wee hauehave great dexterity wee are apt to conceiue, fit to contriue for the beſt aduantage, becauſe wee ſauour the things of the world, but in matters of holineſſe and religion, many of vsus are frozen and benumb'd, and as it were without life, and can wee yet fancy, that wee are members of Chriſt? Surely, if wee thinke ſo, wee deceiue our ſelues, S. Iohn ſayth, 1. Ioh. 1.6. if wee ſay wee hauehave fellowſhip with God who is light, and yet walke in darkeneſſe, we lie: ſo if wee ſay, we are one with Crhiſt, and hauehave fellowſhip with him who is full of grace, Ioh. 1.14. and yet receiue not of his fulneſſe, ſome meaſure of grace, certainely wee hauehave no coniunction with Chriſt the head of his Church, and then conſider what followes on that; if wee hauehave not Chriſt our head in this life, we ſhall hauehave him our iudge and condemner in the life to come: and as in this life wee hauehave but a ſuppoſed vnion with Chriſt.Note. So in the life to come wee ſhall hauehave but an imaginarie fellowſhip with him; and indeede a finall ſeparation from him and from his Angels and Saints: And we ſhall hauehave fellowſhip with the Diuell and his Angels.
In that the Apoſtle ſaith further, the body of the Church whereof Chriſt is the head is knit together.
Doct. 6 Wee are giuen to vnderſtand, that ſuch as are of the myſticall bodie of Chriſt; are as neerely conioyned as members of one body,Such as bee of the myſticall body of Chriſt are as neerely knit together as the members of one body. and this the Apoſtle teacheth plainely, 1. Cor. 12.12. As the bodie (ſaith hee) is one and hath many members, and all the members of the body which is one, though they bee many, yet are but one body, euen ſo is Chriſt (that is) Chriſt myſticall or the myſticall bodye of Chriſt, Romans 12.5. The Apoſtle ſayth, that beleeuers beeing many are not onelyonly one body in Chriſt, but eueryevery one, one anothers members euen as members one of another. A ſpeach worthy obſeruation, we are ſo neerely knit together in the myſticall body of Chriſt, that we are as it were a leg or an arme one of another.
Now, before I come to make vſe of this, a doubtA doubt. is to bee remooued. It may ſeeme in that the members of the myſticall body of Chriſt are conioined as the members of the naturall body, and there is as neere an vnion between them, and ſo doubtleſſe a good agreement of minde, and inward affection among them; it may ſeeme (I ſay) that vnity is an infallible note of the Church, as the Papiſts teach, and that where there is vnity and conſent of minds and iudgements, there is the Church.
To this I anſwer: Anſw. firſt, the Church is not one body ſimply conſidered, by, or in it ſelfe, but in relation to Chriſt, (that is) the members of Chriſt muſt be ioined with him by his ſpirit and faith, and then one with another, therfore it is not the conſent of men, though neuer ſo wiſe, but onlie in Chriſt, and in good things that can demonſtrate and point out the Church.
Againe, conſent is not ſimply an infallible note of the Church, for it is ſometime amongſt the wicked, as among Ioſephs brethren, and among the Sodomites, and in the kingdome of darkneſſe, Luk 11.21. And diſſention may bee ſomtimes among the godly, Paul and Barnabas diſſented, Act. 15.39. Paul and Peter, Gal. 2.14. There were ſchiſmes in Corinth. 1. Epiſt. 1.11. Conſent therefore, is not ſimply a noteNote. of the Church, vnleſſe it be in true faith and doctrine. Let not then a glorious name of conſent dazell our eies Vſe. 1 and make vsus thinke the Church is where true faith and doctrine is not found. And for vſe of the point, it may ſerue as a ground of perſwaſion to mutuall louelove,A ground of perſwaſion to mutuall louelove. which is, an argument, we hauehave often occaſion to ſpeak of, & it cannot be to often vrged in theſe daies, wherin mens harts are ful of rancor, and malice, and diſtracted, & drawn aſunder one from another: let vsus therfore conſider that we are knit together as members of one body, yea as members one of another and therefore ought to louelove as members of one body,Chriſtian louelove is to bee expreſſed in two things. and to expreſſe our louelove one to another, and that chiefely in two things. Firſt, in communicating the good things we hauehave either inward or outward to others, according to their wants and our abundance as Iob ſayth, hee was the eyes to the blinde, and the feete to the lame. Iob. 29.13. Secondly in a fellow-feeling of the wants one of another, if the foot be hurt the tongue laments it, the eyes weepe for it, the head akes, and the heart grieues for it, ſo muſt it bee with vsus in reſpect of the miſeries and afflictions one of another, we are to bee touched with their griefes, feele the waight of their burdens, bee preſſed with their bonds, as if we our ſelues were baniſhed with them.
Now to ſtirre vsus vp to theſe duties, much might be ſayd, but conſider we theſe two things.
Firſt, conſider the ſtate of the body, if one member deny to communicate the good it hath receiued to another, as if the eye refuſe to guide the feete by the ſight of it, wee know the feete may ſtumble and endanger the whole body, or if the foot be wounded, and the eyes refuſe to look on it, the hands to handle it, danger may come to the whole body, ſo if we deny to communicate the good we hauehave receiued to others that ſtand in need of it, beſides this if the Lord may blow on our good gifts, & riſe vp in iudgment againſt vsus, we hazard the ſtate of the body whereof we are members,
Againe, conſider that our communicating good to our brethren, and our ſimpathy and fellow-feeling of their miſeries, is a ſure teſtimony of our vnion with Chriſt, for our vnion with Chriſt doth nothing profit God, thogh a thouſand worlds were vnited vntounto him,Note hee hath ſet ouer the profit of that vnion to others, as our Sauiour ſaid to Peter, Ioh. 21.16. Peter loueſt thou me; then feed my ſheep, as if he had ſaid, make it knowen thou art one with me, and loueſt me, by doing good to them that are mine. If then we would not be guilty of ſo great a ſinne, as endangering the ſtate of the body whereof we are members, which is a ſinne againſt the light and order of nature, and if we would hauehave ſuch teſtimony as cannot deceiue vsus, that we are one with Chriſt the head of his Church; let vsus be ſtirred vp not to louelove in word and in tongue onelyonly, Ioh. 3.18. but to expreſſe our louelove one to another, both by communicating the good things we hauehave one to another, and by a fellow-feeling of the miſeries and afflictions one of another, hauehave wee wiſdom? Let vsus beſtow it to the good of the ignorant, hauehave we holines? let vsus make the beſt of it, to the winning of others, hauehave we plenty of outward things? let vsus therein communicate to others according to their neede and our abundance. OnelyOnly one thing more I will note from theſe wordes (furniſhed and knit together by ioynts and bonds) and then deſcend to that which followeth. In that our Apoſtle ſayth, that the body of the Church is furniſhed & knit together in ioynts and bonds (that is) by meanes of the ſpirit and by faith in Chriſt, and by ſeuerall callings, wee Doct. 4 are giuen to vnderſtand, that not onelyonly the ſpirit of Chriſt, & faith wherof there is no queſtion, but euen eueryevery mans calling, by which he ſtands in relation to Chriſt, is or ought to be as a ioynt or a ſinew not only for coniunction of him with Chriſt & with the members of Chriſt, but for conueyance of grace to others;EueryEvery mans calling wherby he ſtands in relation to Chriſt, is or ought to be as a ioynt or ſinew to conuay grace to others. eueryevery mans calling by which hee ſtands in relation to Chriſt (that is) that ranke, that order and degree any one hath in the myſticall body of Chriſt, as he is a member of Chriſt, and is of this or that order in the myſticall body of Chriſt, as a beleeuing miniſter, father, or the like, euen that calling and degree of eueryevery beleeuer, by which he hath ſpeciall relation to other members of Chriſt is to be as a ioynt or ſinew for the conuayance of grace to them, by that calling and degree, he is to tranſmit & conuay the grace of Chriſt to thoſe that are next to him, and to furniſh them with the grace that hee hath receiued from Chriſt himſelfe; eueryevery calling in the myſticall body of Chriſt, being a iuncture or bond, by which wee are ioyned and bound to others, the Apoſtle hath taught vsus, it muſt be a ioynt of ſubminiſtration or vnderunder furniſhing others with grace, Epheſ. 4.16. in the originall the words are by eueryevery ioynt of ſubminiſtration &c. and this truth is grounded on that generall exhortation of the Apoſtle Peter, 1. Epiſt. 4, 10. let eueryevery one as he hath receiued the gift miniſter the ſame one to another, as good diſpoſers of the manifolde grace of God, eueryevery one according to the meaſure of grace receiued & according to his ability is to further the good of the myſticall body of Chriſt, & being as a ioynt or a ſinew in that body in reſpect of ſome particular calling hee is in that calling, to do the office of a ioynt or ſinew, he is to bee as the ioynt is to the body euen a meanes to conuay down grace to thoſe to whom he ſtands in ſpeciall relation: the father to the children, the husband to the wife, the maſter to his ſeruants, yea, and one brother to another▪ one fellow-ſeruant to another one neighbor to another, is to bee as a ioint or ſinew for conueiance of grace one to another, which is a duty not known to many in the world. Some are of opinion, and if the queſtion were asked what they thinke, they would ſo anſwer, that it is a duty proper and peculiar to the miniſter of the word, to bee an inſtrument vnderunder Chriſt for the conuayance of grace to the ſoule of men; & that it is a thing nothing at all concerning them, they hold themſelues exempted and freed from that duty, I appeale Vſe 1 to mens own conſciences, whether many hauehave not thus thought,EueryEvery one in his particular calling is to bee a means to conuay grace to others that be vnderunder him. learne then whoſoeuer thou art, to reforme thy mind & iudgement, art thou a father, a maſter, an husband, a neighbor &c. know it is thy duty to be a meanes to conuay grace to thoſe that are vnderunder thee, or to whom thou ſlandeſt in any ſpeciall relation: though principally it concernes the miniſter to edifie the body of Chriſt. Eph. 4.12. yet the Apoſtle hath layd it on all Chriſtians as a generall duty, 1. Theſſ. 5.11. edifie one another, though the Miniſter be the mouth of the people to God, yet, S. Iames hath taught, lam. 5.16. that we are to pray one for another.
Now theſe duties generally appertaining to all Chriſtians doe certainely more neerely concerne them, as they hauehave ſpeciall relation one to an other, &c. the father, the maſter, the husband, the miniſter, are to edifie their children, their ſeruants, their wife, the body of Chriſt &c. in grace and goodneſſe, and to ſend vp a meſſage to heauen, and to call vponupon the Lord by praier for them.
Now then to ſtirre vsus vp in this duty wherein many are much wanting, yea the moſt are ſo farre from this dutie, that they miniſter nothing but infection to the ſoules of ſuch as be vnderunder them; no childe, no ſeruant, no not the wife of their owne boſome hath any helpe by them, to their ſaluation, their houſes are nurſeries of curſing, ſwearing, lying, ribaldrie, and all manner of impiety.Motiues to ſtirre vp to this duty. And therfore to ſtirre vsus vp to the duty now laid before vsus, conſider we:
Firſt that the want of this duty is one principall cauſe that ſuch as be vnderunder vsus, profit not (as they might) by the publike miniſtry of the word; as in the naturall body when there is a ſtop in the ioint, or a conuulſion, and the ſinnewes are drawn vp: the parts adioining thriue not, ſo is it in the myſtical body of Chriſt when ſuch as are as ioints in reſpect of their place and calling, are not meanes to conuey grace to ſuch as are vnderunder them, they cannot ſo well thriue in grace.
Againe, the neglect of this dutie will one day be moſt grieuous to the conſcience, when a man ſhall call to mind, that whereas he ought to hauehave beene a meanes to further the ſaluation of others, he hath beene rather a meanes to further their damnation; no doubt it will bee an heauy burden to his conſcience: yea, as one ſaith, it ſhall bee an aggrauation of his torment in hell, when he ſhall hauehave others that hauehave periſhed by his default, foaming out continuall curſes againſt him, and accuſing him for euer as the murtherer of their ſoules.
Add to this a conſideration of comfort and bleſſing, attending on the carefull performance of this dutie; as the neglect of it is full of bitterneſſe, ſo doubtleſſe the practiſe of it muſt needes be full of ſweeteneſſe; and the bleſſing of it is that which the Lord vouchſafed to Abraham, Gen. 18.17. he will reueale his ſecrets to ſuch, and wil hide nothing from them that may be for their good, and for their comfort, if then we deſire that ſuch as be vnderunder vsus, ſhould profit by the publike miniſtry of the word; if wee would not hauehave their not profiting as they ought, by our meanes to be a diſcomfort to vsus when we hauehave moſt need of comfort, if we deſire the bleſſing of the Lord vponupon vsus in the reuelation of his ſecrets and counſels: yea, the light of his countenance to our comfort, both in life and death. Let vsus then be ſtirred vp to the practice of this duty, let vsus by inſtruction, counſell, admonition, conſolation, praier, &c. be meanes to conuey grace to thoſe, with whom we ſtand in any ſpeciall relation; and remember that we in our ſeuerall orders and degrees are as ioints and ſinewes, and let vsus do the office of ioints and ſinewes in the myſtical body of Chriſt.
Interpretation.Come we to the laſt words of this verſe (increaſeth with the increaſing of God.) In theſe words the Apoſtle makes knowne vntounto vsus, that Chriſt the head giueth growth and increaſe to the body of the Church. And what kinde of growth it is (namely) an increaſe of God: there is an increaſe of the Church, when the number of beleeuers increaſed, whereof we read, Act. 5.47. That the Lord added to the Church from day to day ſuch as ſhould bee ſaued, but that is not heere meant, the meaning of the Apoſtle in theſe words, is briefly this.
That the whole Church, and eueryevery member of the myſticall body of Chriſt, receiues increaſe from Chriſt the head, in regard of ſpirituall grace, as of faith, hope, louelove, patience, &c. which hee calles the increaſe of God, becauſe it is diuine and ſpirituall.
Hence we are firſt plainely taught, that both the beginning Doctr. 8 and increaſe of grace is from Chriſt,Both the beginning and increaſe of grace is from Chriſt. of him as of the head, ſaith the Apoſtle, all the body of the Church, and eueryevery member of that body is furniſhed with grace, and being furniſhed increaſeth, he giues both the furniture of grace, and the increaſe of it, they are both his free giftes, freelie giuen not vponupon any deſert of ours, and that is further manifeſt by the different meaſure of grace, in that ſome hauehave more, and ſome leſſe; for that cannot come from any difference of beleeuers iuſtified, becauſe one is not more iuſtified then an other; there is no inequality betweene them in that reſpect. Therefore it muſt needs be from the meere good will and pleaſure of Chriſt, that ſome hauehave a greater meaſure of grace, and ſome a leſſe, and ſo both the beginning and increaſe of grace is the free gift of Chriſt; ſo ſaith the Apoſtle plainely, Eph. 4.7. To eueryevery one is giuen grace according to the meaſure of the gift of Chriſt.
This I note in a word, Vſe. to let vsus ſee that it is not for the good vſage of any grace, or by our manuring of the gifts of God, as the Papiſts ſpeake and teach that wee merit the increaſe of them;Our good vſage of grace & our manuring of Gods gifts doth not merit the increaſe of them No, no, both the grace and the increaſe of it in eueryevery member of the Church is from the meere good pleaſure of Chriſt.
They obiect, Object. that which is in the parable, Mat. 25.29. To eueryevery one that hath ſhall bee giuen, and hee ſhall hauehave abundance, and from him that hath not, euen that he hath ſhall be taken away. Say they, he that hath any talent and vſeth it well, to him it ſhall be giuen, and he ſhall hauehave abundance, as a remuneration or reward of his good vſage of it.
The meaning of our Sauiour is, Anſw. that hee who vſeth his talent well ſhall hauehave a bleſſing vponupon it for the increaſe of it, and not a remuneration for the good vſage of it; as may appeare by the ſcope and drift of the parable, which is to ſtirre men vp to diligence. Chriſt giues to his members both the grace and the increaſe of it freely, he will bee good onelyonly becauſe he hath beene good, and adde mercy to mercy: in the next place we may eaſilie ſee this concluſion laid befor vsus.
Doctr. 9 That euerie true member of Chriſt increaſeth in ſpirituall graces,EueryEvery true member of Chriſt increaſeth in ſpirituall graces. eueryevery true beleeuer increaſeth in faith, hope, louelove, humility, and other graces giuen, and continually goes from one meaſure to another.
And hence it is, that their ſpirituall life is in Scripture compared to the ages of men; ſome are babes in Chriſt, ſome children, and ſome are of riper age, and their holineſſe is compared to the morning light, which ſhines briter and brighter, Iſai. 58.8. And it is the exhortation of the Apoſtle Peter, 2. Epiſt. 3.18. grow in grace.
Reaſons The reaſons and grounds of this, are theſe two.
Firſt, becauſe the whole worke of grace in any member of Chriſt, is from the will of Chriſt, which is vnchangeable; therefore where he begins any grace, hee will more and more perfect it.
Againe, all the members of the myſticall body of Chriſt are liuing members, 1. Pet. 2.5. They are ſaid to be liuing flames; therefore euer growing. For the ſpirituall life of grace cannot be idle, but is euer going on from on degree to another: and howſoeuer the members of Chriſt doe ſometimes fall of infirmitie and ſinne grieuouſly; yet Chriſt their head, of his goodneſſe turneth that ſinne of theirs to good vntounto them, for they riſe againe more thankfull to him, more humble in themſelues, more milde and equall towards their brethren, and more wary ouer themſelues, and they cleaue faſter to Chriſt. Therefore they daily increaſe and goe on in grace.
Vſe Triall whether grace be truly wrought in vsus, or no.Let this then be a ground of triall to eueryevery one of vsus, do wee perſwade our ſelues we hauehave knowledge, faith, humility, any other grace or ſanctification. Let vsus heereby try our ſelues, if that grace be truly wrought, certainly it will increaſe, and if it doe not, it is but a counterfet reſemblance of grace:Note. nature can put on the counterfet of any grace, a man may transforme himſelfe into the likeneſſe of any grace; but the differēce is, this counterfet grace will not increaſe, it is but as a painted tree, it will neuer grow greater; but grace truely wrought, is like the graine of muſterdſeed caſt into the earth, Mat. 13.32. Small at the firſt, but when it is growne, it is the greateſt among herbs. If then we would not deceiue our ſelues, let vsus not reſt in the beginnings of grace, but as the Apoſtle exhorts, 2. Tim. 1.6. Stir vp the gifts of God which are in vsus. And by the vſe of good meanes, as hearing, reading, and meditating in the word and praier; and know wee that the Sacrament of the Lords Supper is a principall meanes that God hath ordained for the ſtrengthning of faith, and increaſe of grace in vsus; becauſe it is not onelyonly a Sacrament of nouriſhment and confirmation of faith, but becauſe the remembrance and faith we hauehave in the merit of Chriſt his paſſion which is moſt liuely ſet before vsus in that Sacrament, is the only thing that giues vsus ſtrength and comfort againſt all temptations. Therefore they ſhew themſelues graceleſſe, and indeed not the members of Chriſt, who careleſlie neglect that Sacrament.
If we perſwade ourſelues wee hauehave any grace, let vsus bee carefull to vſe this and all other good meanes that ſerue for the increaſe of it, and labour ſtill to goe on from on meaſure of grace to an other till we become of ripe age and perfect ſtrength in Chriſt.