Forty-nine Sermons upon Colossians, Part 1 · Sermon 9

Forty-nine Sermons upon Colossians · Part 1 · Sermon 9

p. 74THE IX. SERMON.

COL. I. Ver. XVIII.

Verſ. XVIII. And it is He, who is the head of the body of the Church, and who is the beginning, and the firſt-born from the dead, to the end He might have the firſt place in all things.

IT is not without juſt cauſe, Beloved Brethren, that the Apoſtle St. Paul, ſpeaking of the union of JESUS CHRIST, and His Church, which was repreſented at the beginning of the world, Eph. 5.32.Eph 5:32by the marriage of Adam, and Eve, doth pronounce it aloud, to be a great ſecret. For in effect, there is nothing in this myſterie, which way ſoever you take it, but is very great, and worthy the admiration of men, and Angels. Firſt, if you weigh the thing it ſelf, is it not wonderful ſtrange, and unheard of in the world, that the Creator ſhould unite Himſelf with the creature? The LORD of glory, with worms? The King of Heaven, with duſt, and aſhes? The Saint of Saints, with ſinners? Then again, if you conſider, the foundation of this Union; what can be conceived of a more raviſhing nature, than the birth, and the death of the Son of GOD, upon which this Divine allia…e was contracted, this myſtical Spouſe having had ſo vehement a paſſion for the Church, that to make her His, He made Himſelf a man like us, and ſhed out all His blood upon a Croſs? If you contemplate the form, and manner of this Union; it is ſo ſtrict, and intimate, that it perfectly mingleth together the parties, whom it doth unite, and makes them one only body, one fleſh, and one Spirit; joyning both their perſons, and their affairs, and in ſuch manner confounding their intereſts, that JESUS CHRIST is wholly His Churches, and the Church wholly Her CHRIST's. The firmneſs of this Union is no leſs admirable; being ſuch, as all the powers of the Earth, of Hell, or of Heaven, are not able to diſſolve it; and whereas Nature hath bound nothing, in the whole Univerſe, but time doth loſe it in the end; the ſacred claſps of this, the Churches eternal Union with her LORD, ſhall never be undone, either in this world, or in that which is to come, by any of thoſe innumerable ages, that ſhall roul forth. Finally, if you reſpect the effects of it; what can be mentioned of more glorious, and ſaving import, than the fruits, this Union doth produce? It filleth our underſtanding with light; it purifies our affections; it ſanctifies our hearts; it keepeth the peace of GOD in them; it changeth ſlaves of Devils, into Children of the moſt High; it tranſformeth Earth into Heaven; and inſtead of that death, and curſe, which we deſerved, it giveth us eternity, and glory. For 'tis from it alone, that all thoſe Divine graces do flow down, which we enjoy in this world, and all the advantages, and felicities, we hope for, in the other. It need be no wonder therefore, that the Scripture doth make uſe of ſo many different reſemblances, to figure out to us ſo excellent, and ſo rich a ſubject, there being to be found, no one ſo accompliſhed, as might ſingly ſuffice to repreſent us all the marveils of it. For this cauſe it borroweth, to expreſs this ſame one, all the unions that nature, or art, or humane ſociety doth afford us; comparing it ſometimes, to the Union of a Vine, with its branches, or of p. 75an Olive, with the graffs, that are ſet into its ſlock: ſometimes to the knitting of a Foundation, with the building, which it beareth; or of a corner ſtone, with the two walls, which it binds together; ſometimes to the conjunction of a Prince, with His ſubjects, or of an elder brother, with the younger, or of an husband with his wife. But among all theſe ſacred pictures of our union with the LORD, there is hardly any more proper, or more genuine, than the two ſimilitudes, which the LORD, my Brethren, now ſets before you; the one, in thoſe words of His Apoſtle, which we have read to you; and the other, on that ſacred Table, whither you are invited to the feaſt of His Lamb. The firſt is drawn, from the natural union of the head, with its members; and the ſecond, from the union of bread, and drink, with the bodies, which are nouriſhed thereby. By reaſon of the one, CHRIST is our head, and we His body. By reaſon of the other, He is called our bread, our meat, and our drink, and we the creatures, whom He feedeth, and quickneth. And though in other reſpects, theſe two images be very different, yet in this particular, they agree: that they excellently repreſent to us, both our union with the LORD, and the life, which is thence derived to us: it being clear, that as well the head, as the food, doth, each of them, give life, to the bodies, with which they are united. This hath induced me to believe, that the meditation of this Text will be uſeful, for the Sacrament of the LORD's Supper; for which we prepare our ſelves; ſince for the main, it ſets before our eyes, though under a different reſemblance, that ſame myſterie of our union with the LORD, which is repreſented, and communicated to us, at His holy Table. For the Apoſtle, to accompliſh his deſign, and fully ſhew us the infinite excellence, and dignity of JESUS CHRIST our Saviour; after He hath told us, what He is, in regard of the Father, namely, the image of the inviſible GOD; and what, in regard of the works of the firſt Creation, to wit, the firſt-born (that is, the Prince, and Maſter) of all the Creatures, as having created them all, made, and formed them, from the very loweſt, to the higheſt of them: the Apoſtle, I ſay, after this diſpatched, conſiders Him finally, in regard of the new Creatures that be, that is to ſay, the Church; and informs us, that He is the head thereof, and the Church His body: and for the greater illuſtration of it, adds moreover, that He is the beginning, and the firſt-born from the dead; whence he deduceth this concluſion, that ſo He hath the firſt place in all things. Theſe are the three points, which we purpoſe, the Grace of GOD aſſiſting, to treat of, in this action, for the expoſition of this Text, and your edification; The firſt, that JESƲS CHRIST is the head of the body of the Church. The ſecond, that He is the beginning, and the firſt-born from the dead; and the third, and laſt, that He hath the firſt place in all things.

As for the firſt of theſe three points; it is not here alone, that the Apoſtle calleth JESUS CHRIST, the head of the Church. He uſeth the ſame language, in diverſe other places of His Epiſtles; as in that, he writes to the Epheſians, Eph. 1.22, 23.Eph 1:22Eph 1:23where he ſaith, that the Father hath ſet His Son above all things, to be head of the Church; which is His body, the fulneſs of Him that filleth all in all; and elſewhere again, that CHRIST is the head, from whom the whole body fitly joyned together, Eph. 4.15, 16.Eph 4:15Eph 4:16and compacted, by that which every joint ſupplyeth, according to the effectual working in the meaſure of every part, maketh encreaſe of the body, unto the edifying of it ſelf in love. And a little after, in this Chapter of our Text, we ſhall find him repeating, that the Church is the body of CHRIST; and in the firſt to the Corinthians, Col. 1.24.Col 1:24ſpeaking to the faithful, You are (ſaith he) the body of CHRIST, and members, each one on his part. In truth, it is a figure very common in all languages, to call him, the Head of a Society, who guideth, and governeth it; or who at leaſt, poſſeſſeth the firſt place in it. As you ſee, that every one calls a King, the Head of His Eſtate; and a General, the Head of the Army, wherein he commandeth; and thoſe, the Heads of their Regiments, or Companies, who have the leading of them. Whence comes our vulgar word Captain, which, according to its derivation, ſignifies nought elſe, but the Head. The maſter of an houſhold, is in like manner termed the Head of it; and ſo in all other ſocieties of what nature ſoever they be. But this manner of ſpeaking is exceedingly familiar with the Hebrews, as you may ſee in very many places of the Old Teſtament, where every thing, that hath the firſt place, whether i… p. 76be for its authority, or for its excellency, or even for its birth, and meer precedency in time, is called the head of other things of the ſame kind. And the reaſon of this figure is evident. For the head ſtanding higheſt, of all the parts of the body of man; and having the conduct of it; becauſe it is the ſeat of the eyes, and other ſenſes, upon which the directing of our life dependeth; the name thereof is very juſty uſed, to ſignifie, by way of ſimilitude, whatſoever holdeth the firſt place in any ſociety, and which conſequently hath, in this reſpect, a manifeſt reſemblance of the Head, properly ſo called. It need not therefore be thought ſtrange, that this holy Apoſtle, makes uſe of this figure, to expreſs the ſuperiority, the dignity, and imperial power, which JESUS CHRIST hath over the Church, ſaying, that He is the Head thereof. And ſure if there be a ſuperiour in the whole univerſe, who may, and ought to be called, head of the ſociety which is under him, JESUS CHRIST doth merit it infinitely beyond any other; there being none at all, in whom the reaſons, and reſpects, which are neceſſary for the founding of this appellation, are ſo clearly found, as in Him. For all the qualities, actions, and functions proper to the head of the body of man; which give it its name, and dignity, JESUS CHRIST hath, and doth exerciſe them much more nobly, and magnificently, than any General in reference to His army, or any Monarch in reference to His State. The firſt, and moſt known office, which the head doth the members, is that it directs, and guides them in their operations; and governs their motion, and their reſt, by the light of its eyes, and the perceptions of its other ſenſes, Now Princes, and Captains have ſome ſhadow of this perfection, in that, they diſcover, and obſerve, and ſent at diſtance, the things that concern thoſe bodies, over which they preſide, watching, and viewing all, that reſpects their intereſts; while their people, mean time, quietly labour, each of them in his own employment. But JESUS CHRIST doth theſe offices to His Church much better, and more perfectly. For it's in Him, that all the light of this myſtical body doth reſide. He conſidereth, not only its intereſts in general; He knoweth all, that concerneth the leaſt of His members. He never ſlumbereth, nor ſleepeth. He hath eyes, and ſenſes alwayes open. He ſeeth all the parts of this His State; and diſcerneth the poſture, and diſpoſition of all, that is its friend, or foe, be it neerer hand, or further off. He charily preſerves it, by this Providence of His; governing it ſo prudently, that there is no danger, from which He doth not deliver it; nor any difficulty, but He ſurmounteth it. It is He that ordereth His people warrs, and over-ruleth their fights, and diſpenſeth their truces, and will one day give them an entire, and eternal peace. The ſecond duty, the Head performs to the body, is, that it influxeth into all the members of it, all the motion, and ſenſation, that they have, by means of the animal ſpirits, which from the head, as from their ſpring, do ſpread themſelves through the whole body, flowing in the nerves, as in ſo many channels, which nature hath cut out, and laid forth for the maintaining of this communication. And I acknowledge, that the authority, and powers, which a Prince diſtributeth into all the parts of His State, and which cauſe His ſubjects to act diverſly, each one according to the degree; they receive thereof, I acknowledge; I ſay, this is a very good reſemblance of the way of the heads governing the body. But it is far beneath, what we find in the LORD JESUS His conduct, towards His Church. For He enliveneth all the members of it, from the greateſt, even to the leaſt; and gives them, not the power, and authority only, as Princes give their ſubjects; but the very ſtrength, and ability to act; communicating to each of His faithful ones, ſuch a meaſure of His Spirit, as is neceſſary for ſenſation, and motion, and all the other functions of heavenly life: as St. Paul teacheth us, in the Epiſtle to the Epheſians, and more at large in the Firſt to the Corinthians. Eph. 4. 1 Cor. 12.Eph 41 Cor 12Moreover, the Head hath this advantage, above the reſt of the body, that it is of a more exquiſite conſtitution, and temper, than the other members, according to the rule, that nature prudently obſerves in general, which is, to frame thoſe things beſt, that are deſigned to the choi…eſt employments. Kings, and Captains do deſerve alſo the name of Heads, in this reſpect, their dignity being very high-raiſed, above their ſubjects. But their advantage, in this particular, is nothing, in compariſon of that, which JESUS CHRIST hath, above His Church; not only, by His being incomparably more p. 77holy, more wiſe, and more powerful, than any of all the faithful: but eſpecially, in that He is GOD bleſſed for ever. Finally, as you ſee, the Head is placed higheſt in the body of man; this ſcituation being neceſſary, for its commodious exerciſing the functions of its government; a thing, that Kings, and Princes imitate, dwelling ordinarily in Palaces, and ſitting on Thrones, raiſed above the houſes, and ſeats of their ſubjects: ſo JESUS CHRIST hath this advantage, but in a far greater degree; ſitting on high, in the Heavens, upon the Throne of GOD, above the whole Church, both militant, and triumphant. And whereas He converſed ſometime on earth, that was only for a while, and by diſpenſation, for the good of His body, which obliged Him to do it: even as the head boweth down it ſelf ſomtimes, when the neceſſity of any of its members doth require it. But the proper, and natural place of JESUS CHRIST is that lofty Sanctuary of immortality, where He now appears in higheſt glory; from thence governing, by His Spirit, all the parts of this myſtical body of the Church, both thoſe that are in Heaven, and thoſe that are yet on earth. Thus, My Brethren, you ſee, wherein this dignity of our LORD JESUS doth conſiſt, and with how much reaſon, St. Paul expreſſeth it here, and otherwhere, by ſaying, that He is the head of the Church. Whence evidently follows, what the Apoſtle alſo evidently ſays, that the Church is the body of CHRIST. For if JESUS CHRIST be call'd the Head thereof, for having, and exerciſing towards it, all the functions, and prerogatives of a natural Head towards its members; it is clear, that the Church muſt alſo be called His body: ſince this whole Divine ſociety depends on JESUS CHRIST and receives of Him all the light, all the aptitude, all the ſenſe, and motion that it hath.

Upon this doctrine of the Apoſtle, we have divers things to conſider, before we paſs any further. Firſt, by fixing this poſition, he timely fortifies the Coloſſians, againſt that errour, which we ſhall find Him expreſly oppoſing hereafter; the errour of thoſe, that would ſubject the faithful to Angels, and to Moſes, introducing into the Church, the worſhipping of the one, and the Pedagogy of the other. For ſince the Son of GOD is the Head of this ſacred ſociety, who ſeeth not, that it ought to depend on Him alone? that 'tis to Him, it oweth its obedience, and ſervice? and of Him, it ought to receive, its diſcipline, and guidance? But it muſt alſo be obſerved, that the Apoſtle giveth this title to JESUS CHRIST, with a deſign to glorifie Him, enroling it among the other praiſes of His Soveraign dignity. Indeed, ſince the Church is the moſt Divine ſociety in the world; ſince it is acompany of Kings, of Prieſts, and of Prophets; the Aſſembly of the firſt-fruits, and a new world much more excellent than the old, a world immortal, and incorruptible; it is evident, that to be the Head thereof, is a quality more ſublime, then to have been the Creator, and Prince of the Univerſe at firſt. Whereby you ſee, in the third place, how unrighteous (to ſay no more) the raſhneſs of thoſe is, who give this name to another, beſide JESUS CHRIST acknowledging a mortal man for the true Head of the univerſal Church. Let them colour this uſurpation, how they will; they ſhall not be able to juſtifie it. This is evidently to deſpoil JESUS CHRIST of His royal robe, and to take the Diadem from Him, which none but He can bear. They alledge, that the Scripture verily communicates to others, beſide JESUS CHRIST, the names of Paſtor, of Prieſt, and of Teacher, and of Light, and ſuch others. It is true; but it never gives that of Head of the Church to any but Him, And the difference of theſe titles is evident; the former ſignifying charges, whereof the faithful do exerciſe ſome portion, and ſome ſhadow; whereas that, of Head of the Church ſignifies, the Supremacy, which is incommunicable to any other, but the Son of GOD. As you ſee, that in a State, the name of Prince, and of Governour, and Captain, and others of like ſort, are not given to the King only; they pertain to others alſo: But no other may be called the Soveraign, or the Head of the State, beſides Him, without incurring the guilt of Sacriledge, or Treaſon. Yet they endeavour to excuſe them, and ſay, they make the Pope but the miniſterial, and ſubordiate Head, not an eſſential, and ſoveraign one. But this is nothing, but words ariſing from their intereſt, and not founded in the truth of things. There is no Prince, that would be ſatisfied with ſuch language, if any one of his ſubjects, that had made himſelf the head, and Monarch of His State, ſhould alledge for his excuſe, that he had p. 78no intention, ſave to paſs for a miniſterial head. In the nature of men, whence this ſimilitude is taken, we ſee no bodies, that have two heads of a different rank: and if any ſuch be found at any time, they are accounted for monſters; which cannot be ſaid of the Church, the moſt perfect maſter-piece, of all the works of GOD. In a word, it is not enough to ſay, that the Pope is the miniſterial head of the Church; it muſt be proved. We plainly read in Scripture, that JESUS CHRIST is Head of the Church. Let us believe it, and adore Him under that quality. But that there is another head in the Church, be he viſible, or inviſible, be he miniſterial, or ſoveraign; this we meet not with at all, in the writings of the Apoſtles; not to ſay, that we meet with divers things in them, wherewith ſuch a doctrine is incompatible. Faith is by hearing, and hearing by the word of GOD. Let it therefore be permitted us, to ſuſpend our believing this other pretended head of the Church, ſince we have heard nothing of it, in the word of GOD. But that, which the Apoſtle addeth, namely, that the Church is the body of CHRIST, this further clearly ſheweth, that none but CHRIST is the Head of it. For if the Pope, for example, were head of it, the univerſal Church, ſhould be the Popes body, as it is the LORD's. But where is the Chriſtian ear, that doth not tingle at ſo ſtrange, ſo unheard of, and ſo profane language? And ſo we ſee, how vehement, and inordinate ſoever the paſſion of men hath been, for this title of Head of the Church, no man hath ever hitherto called the Church His body; every one confeſſing, that it is no ones body, but JESUS CHRIST's alone. They ſhould then grant in like manner, that none is its Head, but He only, Since it cannot have any for Head, but Him, whoſe body it is. In the next place, note I pray, in oppoſition to another error of the ſame adverſaries of ours, that CHRIST His being Head of the Church, doth not at all infer, that the Church toucheth Him corporeally, or that the bodies of the faithful are properly, and ſubſtantially joyned to Him; as the members of a natural body are joyned to their head: Every one confeſſeth, that this muſt be underſtood figuratively, and myſtically; and after the ſame manner, all men take the other expreſſions for the moſt part, by which our union with the LORD is repreſented; as when He is called the Foundation of the Church, the corner ſtone, the vine-ſtock of the Faithful, and their raiment. No one concludeth, that it is neceſſary, for the verifying of theſe paſſages, our bodies ſhould really touch His ſubſtance. Why then will they infer it, from other places, where, to ſet forth the ſame myſterie, it is ſaid, that He is our bread, our meat, and our drink? If He be our Head, if He be our Raiment, if He govern, and clothe us, without touching our bodies with His; why may not He be our bread, and nouriſh us, without real entring into our bodily throat, and ſtomach? If the one be myſtically, and figuratively underſtood; why will you force me, to take the other corporally, and literally? I ſay the ſame, upon the Apoſtles expreſs declaring, that the Church is the body of CHRIST. Our adverſaries do conclude no Tranſubſtantion from hence; and they confeſs, that for ſalving the truth of theſe words, there is no need, that either the Church ſhould loſe its own ſubſtance, and nature; or be really changed into the ſubſtance of the body of CHRIST. Nevertheleſs, they will by all means have it, that the ſame words, when the Goſpel ſaith of the bread, which our LORD took, that it is the body of CHRIST. As if it were not rational, and eaſie to ſay, that the bread, as well as the Church, is the body of CHRIST figuratively, and in a myſtical way. If they admit this ſenſe, in one of theſe places, why do they reject it in the other; where the nature of things themſelves, and the truth of heavenly doctrine doth no leſs neceſſarily require it? In fine, not to make any longer ſtay here, St. Paul cleareth up to us, in two words, another queſtion, which the paſſion of Rome hath ſo horribly embroyled, in theſe latter times, namely, what is the nature, and the true definition of the Church. The Church is, (ſaith he) the body of CHRIST. Theſe two words overthrow, all the Philoſophizing of our adverſaries, about this ſubject, in order, either to the ſtraitning, or enlarging, the Communion of the Church, beyond what ought to be. I ſay, the ſtraitning; For they admit to the poſſeſſing of this name, thoſe only, that acknowledge the Biſhop of Rome: whereas St. Paul alloweth it to all thoſe that belong to JESUS CHRIST; and that have His Spirit; no one of theſe, but being of p. 79His body, and by conſequent of His Church, in whatever place, and under whatever Paſtors, he live. I ſay alſo, the enlarging it: For theſe Doctors, who are ſo ſevere on one hand, as that they give the name of the Church, only to the Roman Communion; are ſo looſe, and ſo very indulgent on the other hand, as they yield it up to the moſt deſperate, and prophane Hypocrites that are, provided, they addict themſelves to their Pope; not requiring, as they affirm, Bellarm. 3. de Eccl …. 2.as any interiour vertue in them to be members of the true Church, but only an exteriour profeſſion of the Roman belief, and Communion, But St. Paul fulminates down this, no leſs impious, then extravagant doctrine, by ſaying, that the Church is the body of CHRIST. For no one can be of His body, without being quickned by His Spirit. Rom. 8.9.Rom 8:9He that hath not the Spirit of CHRIST, (ſaith the ſame Apoſtle elſewhere) is none of His. Certainly then, it is not true, that the prophane, or hypocritical, are parts of the Church. There is no communion between CHRIST, and Belial. The body, and the members of the one, cannot be the body, and members of the other. Foraſmuch as the Church is the body of CHRIST, it muſt of neceſſity be concluded, that theſe people, of whom our adverſaries compoſe their Church, which have not, as they ſay, any piety, or internal vertue, and by conſequence are members of Belial, may well be, ſince they will have it ſo, true members of the Roman, but aſſuredly not of the Chriſtian Church; And if the Pope do own them for his ſheep; we are very certain, that the LORD JESUS will never avouch them for His.

But it is time, to come to the two other titles, which the Apoſtle here giveth, in the next place, to our LORD JESUS CHRIST, adding, that He is the beginning, or the principle, and this firſt-born from the dead. Even as, when he had ſaid before, that JESƲS CHRIST is, the firſt-born, (that is, the Lord) of every creature, he preſently brought the reaſon of it, taken from thence, that all things were created by Him. In like manner now, having ſaid, that He is the Head of the Church, he foundeth this truth upon His being, the author of the Church; He that formed, and conſtituted it, and the Prince of this new generation, He that will give it the true, and utmoſt perfection of its being. For the word, which we have rendred, the beginning, ſignifies alſo, the principle, that is to ſay, the cauſe, and origine of a thing; and firſt-born denoteth likewiſe, both Him, who is born before the reſt, and him who is the Maſter, or the Prince of the reſt: he ſaith therefore firſt, that the LORD JESƲS is the beginning, or the principle. Certainly this appertaineth unto Him, upon the account of the firſt creation, inaſmuch as He is the Author of it; the word, and wiſdom, which did produce the Univerſe; and it may be, 'tis in this ſenſe that He calleth Himſelf, in the Apocalypſe, Rev. 3.14. & 1.8 & 21.6. & 22.13.Rev 3:14Rev 1:8Rev 21:6Rev 22:13the beginning of the creation of GOD; and elſewhere in the ſame Book, Alpha and Omega, the beginning, and the end. But ſpeech here, being of the Church, and the reſurrection; the word, beginning, muſt be reſtrained to this matter; and we are preciſely to underſtand, that He is the beginning of this ſecond work of GOD. JESUS CHRIST, the eternal wiſdom, may ſay in reſpect of this ſecond creation, what it ſaith of the firſt, that the Father poſſeſſed Him in the begining of His ways: and that it is the ſame wiſdom, that projected, prepared, and executed, all this great deſign of the renovation of the world. Firſt, it is the Son of GOD, who intervening, at the beginning, in the counſel of the Father, took upon Him the expiating of Sin; without which, it was not poſſible to found this ſecond Frame; And though he actually did it not, till the fulneſs of time; yet His engaging His word for it, being once accepted of the Father; it had as much efficacy, as if the thing it ſelf had been then already executed, and performed; which makes the Apoſtle elſewhere ſay, that JESƲS CHRIST is the ſame, both yeſterday, and to day, and for ever. He hath the ſame efficacy always; as well before, as after His manifeſtation. Without this not a man could have been called into the ſtate of Grace. Therefore St. Paul ſaith in another place, that GOD hath choſen us in JESUS CHRIST; conſidering Him, as the foundation of our election, becauſe out of Him there could not be ſalvation, or happineſs for any one of us. He is therefore truly the beginning of this work; ſince His merit is the foundation of the counſel, GOD hath taken, to make, and form it: as St. Peter alſo obſerves, when ſpeaking of the redemption wrought by the blood of the Lamb, he ſaith expreſly; that He was fore-ordained before the foundation of the world. But p. 80beſide the merit of His Croſs, which was, from all time, preſent in the counſel of GOD, He is further, the beginning or the principle of the Church, another way; even by the operation, and efficacy of His power, having called unto GOD all the faithful, that ever were. It's He, that brought Abraham, out of Chaldea: It's He, that appeared to the Patriarchs, and that led Iſrael in the deſert, and that inſpired the Prophets. Pſal. 110.1.Ps 110:1Whence it comes, that David calls Him, his LORD. He builded, and kept up, that whole ancient Church, as well as the latter, by the vertue of His word, and Spirit. But He is again, the beginning of the Church, in the quality of a pattern, and an exemplary cauſe; the faithful of all ages, having all been, as it were, caſt into His mould, as the Apoſtle teacheth, at the eighth Chapter of the Epiſtle to the Romans; ſaying, that all thoſe whom GOD hath fore-known, He hath predeſtinated to be conformed to the image of His Son. And it's to no purpoſe to object; that this cannot be ſaid of that time, when He had not yet aſſumed that humane nature, tempted on earth, and crowned in Heaven, unto which we are conformed: For to this, I anſwer, firſt, that though that nature were not really yet in being, it is enough, that its idea, and image was in the mind of GOD, for the aſſimilating, and conforming His work thereto. This ſufficeth, to ſhew, that He is the beginning, and principle of it. But I adjoyn in the ſecond place, that this work, the Church, may be conſidered two wayes: either in its beginnings, while it is yet but forming; or in its perfection, as finiſhed; when it hath all the touches requiſite to ſet it in the higheſt degree of excellency, which it muſt abide in. I confeſs, the Church, under the firſt conſideration, had its being before the Son of GOD was made man, and raiſed up to Heaven: But if you take it under the ſecond, it is evident, that in this reſpect, He is truly the beginning of this Divine work. For no one was perfect before Him. He is, if I may ſo ſay, the firſt piece fully ended, that ever came out of the Fathers hand, and His own. No one of the reſt is abſolutely completed. Their bodies are yet under the power of Death, the laſt of our enemies. CHRIST is the only one, that hath altogether broken its bonds, and raiſed up His body from the grave, and clothed it with glorious immortality. He is the firſt man of the new world, that the univerſe ever ſaw; and it's in Him, hath been ſhewed us the true form of that ſecond nature, which we hope for in the time to come; but which none hath, or ſhall have for the preſent, ſave JESUS CHRIST alone. It ſeems to be this properly, that the Apoſtle here intendeth, when he calleth Him the beginning, or principle; becauſe he addeth, the firſt-born from the dead: which words, as you ſee, do evidently correſpond, with this ſenſe. St. John alſo giveth this quality to the LORD. Rev. 1.5.Rev 1:5Grace be unto you, and peace, (ſaith he) from JESƲS CHRIST, who is the faithful witneſs, 1 Cor. 15.20, 23.1 Cor 15:201 Cor 15:23the firſt-born from the dead. And St. Paul illuſtrates this expreſſion elſewhere, ſaying to the ſame purpoſe, that JESƲS CHRIST being raiſed from the dead, was become the firſt-fruits of them that ſleep. And a little after, In JESƲS CHRIST (ſaith he) ſhall all be made alive: But every man in his own order. CHRIST the firſt-fruits; afterwards they that are CHRIST's. And otherwhere yet, Act. 26.23.Acts 26:23in the Acts, he ſaith, it was neceſſary, that CHRIST ſhould be the firſt that roſe from the dead, who might ſhew light to the people. From all theſe places, doth ſufficiently appear, what the Apoſtle ſignifieth, when he ſaith, that JESƲS CHRIST is the beginning, and the firſt-born from the dead: to wit, that He is the firſt of all mankind, who was raiſed from the ſtate of the dead, and ſetled in glorious immortality; that He is the firſt ear of this bleſſed harveſt, that was carryed up into the Sanctuary, and offered in due ſeaſon to the eternal Father, untill the reſt do become ripe. This truth is throughly evident. For of what other man, but the Lord JESUS, was it ever heard ſay, that he aroſe from the dead, and aſcended into Heaven? I know, the Scripture telleth us, of ſome dead, that were raiſed before the reſurrection of the LORD; But this deprives Him not at all of the glory, which the Apoſtle here giveth Him. For, that I may not alledge, that thoſe perſons were raiſed from the grave, not by their own force, and vertue, as JESUS CHRIST, but by the touching, or prayer of Eliah, and Eliſhah, and by GOD's command; I ſay, that the reſurrection which St. Paul underſtandeth, is the riſing again unto glory, and immortality. It's a being born again, not to the former life, which is terrene, and fading: but to the other, which is celeſtial, and incorruptible. Who ſeeth not, p. 81that in this ſence, there never was, nor yet is any raiſed again, except the LORD JESUS alone? For the Son of the Shunamite, Lazarus, and the others of like quality, at their coming forth of the grave, did reaſſume that ſame natural, and periſhing life, which they had laid down; a life ſubject to the ſame infirmities, and to the ſame neceſſity of dying; and indeed, they dyed after they had lived again awhile. Their death was rather deferred, than aboliſhed. Their bodies did corrupt, and in the end, return to that duſt, from which they were preſerved for ſome years. But with JESUS CHRIST it is not ſo. He in coming forth from the dead, retook not the life He had quitted, that is the life of the firſt Adam, that infirm, natural, and earthly life, a life ſtill ſubject unto death. He left it in the Sepulchre, where it muſt remain, as in eternal oblivion. He put on a new life, and nature; ſuch as is ſpiritual, and celeſtial, as the Apoſtle elſewhere termeth it; a life wholly full of ſtrength, and glory; that is not ſubject, either to the uſe of meat, or ſleep: not ſubject to dolour, or death; a life appropriate to the ſecond world, and not to the firſt; a nature peculiar to the future age, not to the preſent. Accordingly you ſee, that being veſted therewith, he remained not on the earth; This is the old Adam's element; the habitation of corruption, and death: But having only ſojourned there fourty days, ſo long as was needful, to aſſure His Apoſtles, of the truth of His reſurrection, and to ſhew them, in His own perſon, the firſt-fruits of the myſtical Canaan; He aſcended up above the Heavens, to the true element of the new man, and the Sanctuary of eternity. Conclude we then, that He is truly, the beginning, and the firſt-born from the dead; ſince He is the firſt of all the dead, that was born, and raiſed again in incorruption. But theſe titles ſignifie yet another thing, namely, that it ſhall be He, who ſhall raiſe again all the members of the Church in like glory; that He is the maſter, and the Lord of the dead, for the inveſting them one day, in their order, with a nature reſembling His own; according to what St. Paul elſewhere ſaith, that He will make our vile body, Phil. 3.Phil 3like unto His own glorious body. For He would not be, the firſt-born from the dead; if He did not communicate the priviledge, and the poſſeſſion of this ſecond birth, to all His brethren, that is to ſay, all the faithful. The Apoſtle adds, to the end, that He might have the firſt place in all things. Thoſe, that are well verſed, in the reading of theſe divine Books, do know, that the word, to the end that, is often put in them, for ſo as that, or in ſuch a ſort as; even to ſignifie the event, and conſequence of an action, rather than the intention, or deſign of the agent; I account, that it muſt be ſo taken in this place. For the intention of our LORD, in being made Head of the Church, and the beginning of the new life, was rather to Save us, and glorifie His Father; then to obtain unto Himſelf, the firſt place in all things. Yet true it is, that ſuch was the ſucceſs of this His undertaking, as He actually hath the firſt place in all things. For there are but two ſorts of things, one of thoſe that pert… …o the firſt world, and its creation: the other of thoſe that are of the ſecond world, and of the regeneration. CHRIST therefore being already the Maſter and Creator of the former, it is evident, that having been alſo eſtabliſhed, Head of the Church, (which is the State, that conſiſts of the latter) and the beginning, and firſt-born of the reſurrection of the dead. He doth obtain, by this means, the firſt place in all things, that is to ſay, both in thoſe of the firſt creation, whereof He is the author; and in thoſe of the ſecond, whereof He is the Head. This is the concluſion, which the Apoſtle deduceth, from his whole precedent diſcourſe; there he ſaid, that the LORD is the image of the inviſible GOD, the firſt-born of every creature, the Creator of the Elements, and the Angels: and moreover the Head of the Church, the principle, and the firſt-fruits of the new Creation; now he addeth, ſo as He hath the firſt place in all things. This being, as ſeems to me, from hence, clear enough, there is no neceſſity, we ſhould make any longer ſtay upon the expoſition of this Text.

It remains, that, to conclude, we do briefly touch at, the duties, to which the doctrine of the Apoſtle doth oblige us; and the comforts, which it doth afford us. JESUS CHRIST (ſaith he) is the head of the body of the Church. Theſe few words, if we meditate them, as we ought, will teach us all that we owe, both of obedience to the LORD, and of charity to our brethren, and of care, and reſpect to our ſelves. As for the LORD, ſince He hath vouchſafed to become our Head, p. 82it is evident, we ought to honour Him, with utmoſt devotion, and ſubmit all the actions of our life, to His conduct. See, with what promptitude, the body obeyeth the head, and with how abſolute a ſubmiſſion it follows all its movings. The body neither ſtirreth, nor reſteth, but as the head ordereth. It depends entirely, on its guidance, and never croſſeth its orders, or reſiſteth its commands. The head hath no ſooner conceived a thing, but the ſpirits forthwith preſent themſelves at the place, it deſireth, and each of the members employeth all the vigor, and ſtrength it hath, to execute its will. This is an image of that obedience which the LORD, our myſtical Head, demands of us: and this is that, which the Apoſtle meaneth elſewhere, Eph. 5.24.Eph 5:24when he ſaith, that the Church is ſubject to Him. It's in vain therefore, that they boaſt themſelves, to be the Church, who do contrary to what the LORD ordaineth; who are ſubject to another, beſide Him, and inſtead of His orders, follow the will of a mortal man; owning another head, adoring another oracle, keeping, what He hath forbidden. Bleſſed be His Name, for that He hath granted us, to diſclaim their errour, and to hang all our religion upon His ſacred lips, believing only that truth, which He hath revealed to us, in His Goſpel, and engraven in our hearts by His Spirit. But what will it profit us, to follow Him in our faith, if we reſiſt, in our manners? How can he avouch for His Church, a body ſubject to Mammon, to pleaſure, to ambition, and other idols of the world? a body wholly bended down to the earth, whereas this divine Head is lift up above the Heavens? Dear Brethren, let us not deceive our ſelves. We cannot be the Church of CHRIST, except we be His body; and we cannot be His body, except we depend abſolutely on Him: except we caſt out of our members, the ſpirit of the Fleſh, and of the world, and take in His, to follow it's light, and obey it's movings. Henceforth then let us ſo compoſe our life, that it do not contradict our profeſſion. Let the LORD JESUS be, truly our Head; let Him be ſtill above us; let Him preſide in all our deſigns; let Him conduct our ſteps, and govern all our motions, and inſpire into us all the ſentiments we have, Let there appear nothing in our words, in our affections, or our works, but what is His.

But this leſſon of the Apoſtles, doth no leſs recommend to us, charity towards our neighbour, than ſubmiſſion towards JESUS CHRIST. For ſince the Church is a body, and even the body of CHRIST: that is, the faireſt, and moſt perfect body, in the world; judge ye, what ought to be the union, and the love of all the faithful, that compoſe it? Look upon the body of man, from which this reſemblance is taken; how great is the zeal of all the parts, for the conſervation of the whole? How do they love it, and conſpire for it's good; how do they do, and ſuffer all things: and each in it's rank, expoſe their life, and being for it? Such, ye Faithful, ought to be your affection for the Church; this Divine body of the LORD, whereof you are members. Its peace, its preſervation, and its glory, ſhould be the object of your higheſt, and moſt urgent defires. There is nothing, that ſhould not be cheerfully employed in ſo brave a deſign. Wo to them, that have no feeling of the wounds of this ſacred body; that are not affected with its bruiſes, and look upon the breaches of it, unmoved; who are ſo far from groaning at them, and endeavouring to repair them: that themſelves make more; rending with extream impiety, and inhumanity, the moſt innocent body in the world, and moſt beloved of GOD; the body of His Son, which He hath redeemed, at the price of His own Blood. But beſides the affection, we ought to have, for the Church in general, this ſimilitude advertiſeth us alſo, to love ardently each of the faithful in particular. St. Paul toucheth at, and treateth of this advice expreſly, in another place; There is no diviſion in the body, 1 Cor. 12.25, 26.1 Cor 12:251 Cor 12:26(ſaith he) the members have a mutual care one of another; and if one of the members ſuffer any thing, all the members ſuffer with it: or if one of the members be honoured, all the members rejoyce together in it. Now ye are the body of CHRIST, and His members each one on his part. O GOD! how great would be our happineſs, and our glory, if the union, and concord of our flock did anſwer this fair, and rich picture? if knit together by an holy, and inviolable love, and having but one heart, and one ſoul, as we have, but one Head, we did amiably converſe together, tenderly reſenting the good, and evil of each other, and each of us putting forth his power to conſerve, and encreaſe the good of our brethren, and p. 83to comfort, and cure their evils? But alas! inſtead of this ſweet, and grateful ſpectacle, which would raviſh heaven and earth, we behold nothing among us, but quarrels, and coldneſs, and hatred, and animofities. The welfare of our brethren diſpleaſeth us, and their ill caſe toucheth us not at all. The former raiſeth our envy, and the latter ſtirreth not our compaſſion. Vanity, and the love of our ſelves, make us either diſdain, or hate all others. There are no bonds, which our fierceneſs doth not break; it equally violates, both thoſe of nature, and thoſe of grace. Is this that great name, of the body of CHRIST, which we glory to be called by? CHRIST is nothing but ſweetneſs, and love. He hath laid down His life for His enemies. How are we His, we that hate, and perſecute our brethren? And how are we His body, ſince we rend one another? Were ever the members of the ſame body, ſeen at war together, the hand aſſaulting the foot, and the teeth falling on the hand? If any ſuch thing appear, is it not taken for the effect of an extream rage, or for an horrible prodigy? Oh! how ordinary is this rage, and this prodigy among us? who being members of the ſame body, and (which infinitely augmenteth our ſhame) of the body of CHRIST, the Saviour of the world, have yet no horrour at the biting, and conſuming of one another, as if we were an herd of Canibals, and not the flock of the Lord JESUS. I well know, we do not want plauſible reaſons, to palliate each of us our faults, paſſion it ſelf making us witty, in the defence of this bad cauſe. But let our own conſcience be our judge, let it remember, it hath to do with JESUS CHRIST, and not with men: if it beguile us, it cannot deceive GOD. Renounce we then unfeignedly, all this kind of vices; and cordially loving our Brethren, ſuccouring the afflicted, aſſiſting the poor, comforting the ſick, and living in concord with all, let us truly be, as we ſay we are, the body of our LORD JESUS CHRIST. It's this in particular, that the bread, and the wine, of our LORD, the ſacred embleme of our myſtical union, do require of us: they mind us, that we are but one bread, and one body, as the Apoſtle repreſents it, Chap. 10.in the firſt Epiſtle to the Corinthians.

Finally, this doctrine further ſheweth us, with what purity, and ſanctity, we ought to keep our own perſons, ſince all being the body of CHRIST, we are, each one, members of Him. Againſt every temptation, that ſin ſhall let fly at us, let us take up this conſideration, for our ſuccour: ſay, ſhall I take the members of CHRIST, to make of them members of Satan? Shall I defile that body, in the ordure of incontinency, or of drunkenneſs, or any other debauches, which the Son of GOD hath cleanſed with His blood? which He hath united, and joyned to Himſelf? and whereof He is become their Head? Far be it from me, to commit ſo vile a fact. It's thus, My Brethren, that we ought to regulate our whole life, for the being truly, the body of CHRIST. And if we ſo be, this Divine Head (doubt it not) will love us, and tenderly preſerve us. For no one ever yet hated his own fleſh; He will feed us, and ſet us at His own Table, and give us the bread, and wine of Heaven; and after the combats, and trials of this life, will clothe us with His own glory, and immortality, as being the firſt-born from the dead. To Him with the Father, and the Holy Spirit, the true GOD, bleſſed for ever, be honour, and glory to ages, of ages. Amen.