One Hundred Select Sermons, New Testament · Sermon 46
SERMON XLVI.
Revel. 1.5.
And from Jeſus Chriſt, who is the faithful witneſs, and the firſt-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and waſhed us from our ſins in his own blood.
There is nothing more neceſſary for Chriſtians in the bleſſings and good things that they partake of, than to be fully ſenſible and apprehenſive of the ſpring and fountain of them, and of the conveyance of thoſe bleſſings to them; and this as that which is here done in this Scripture by the Apoſile John in his Salutation of the ſeven Churches of Aſia, to whom he directs and inſcribes this his Book of Revelation more eſpecially. He wiſhes them Grace and Peace; and he withal informs them who it is, from whom they muſt expect them; and that is not only from God himſelf conſidered eſſentially, From him that was, and that is, and that is to come; but from God eſpecially conſidered Diſpenſatively, and as revealed and made known in Chriſt, whom he adds to the other: And from Jeſus Chriſt, who is the faithful witneſs, &c.
IN this preſent Text before us we have a threefold deſcription of Chriſt according to his ſeveral Offices which he hath undertaken for us: Firſt, From his Prophetical, who is the faithful witneſs. Secondly, From his Prieſtly, who is the firſt-begotten of the dead. And thirdly, From his Regal, who is the Prince of the Kings of the Earth. Theſe are the Parts of the Text.
We begin with the firſt of theſe Parts, viz. the Prophetical Office of Chriſt, expreſt to us in theſe words, wherein Jeſus Chriſt is ſaid to be the faithful witneſs. There are two words here put together, and both of them with their diſtinct Emphaſis, as they run in the Original Text, it is the witneſs, foreign, and it is the faithful, foreign, an Article prefixt to each.
Firſt, It is the witneſs. Chriſt is a witneſs, and he is a witneſs with a witneſs; he is a ſpecial and ſingular witneſs, ſo as there is none elſe beſides, that in this particular is like unto him, Iſa. 55.4. Behold, I have given him for a witneſs to the people: it is ſpoken of Chriſt. This he is ſaid to be, according to a twofold Explication: Firſt, By way of Diſcovery and Revelation. And ſecondly, By way of Aſſurance and Confirmation; In each of theſe reſpects is Chriſt a witneſs.
Firſt, By way of Diſcovery and Revelation, as making known to us the will of his Father. Thus in Matth. 11.27. All things are delivered unto me of my Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. So Joh. 1.18. No man hath ſeen God at any time: the only begotten Son, which is in the boſom of the Father, he hath declared him. Chriſt being God's Eternal Wiſdom, and ſo always preſent with the Father; By him, as one brought up with him, Prov. 8.30. He from hence knows the mind of the Father, and ſo is able to diſcover it to us, and make it known, which accordingly is done by him. In Heb. 2.3. it is ſaid, that the Goſpel began to be ſpoken by the Lord himſelf: And in Heb. 1.2. God hath in theſe laſt days ſpoken unto us by his Son, &c.
There were two ways wherein Chriſt did make known unto us the Goſpel, and the will of his Father: The one was directly and mediately in his own perſon, and the other was immediately and miniſterially in the mouths and pens of his Servants, who were ſent and appointed by him.
Firſt, In his own perſon, Iſa. 61.1, &c. The Spirit of the Lord God is upon me, becauſe the Lord hath anointed me to preach good tidings to the meek, &c. And we ſee it fulfill'd in Luk. 4.18. ſo Epheſ. 2.17. He came and preached peace to them that were a far off, and to them that were near; that no man may think meanly or ſcornfully of this work of Preaching, and publiſhing of the Goſpel; it was the work, and buſineſs, and employment, even of Chriſt himſelf in his own perſon.
But ſecondly, He did it alſo, and ſtill does in his ſervants, who were ſent and appointed by him. Thus 1 Pet. 1.10, 11. Of which ſalvation the Prophets have inquired, and ſearched diligently, who propheſied of the grace that ſhould come unto you: ſearching what, or what manner of time the Spirit of Christ which was in them did ſignifie, when it teſtified before-hand the ſufferings of Chriſt, &c. And ſo St. Paul, in 2 Cor. 13.3. Since ye ſeek a proof of Christ ſpeaking in me, &c. It is Chriſt that ſpeaks to us in his Miniſters, who have his Spirit given them to this purpoſe. Thus is Chriſt a witneſs by way of Diſcovery and Revelation, which is the firſt Explication.
Secondly, By way of aſſurance and confirmation, not only ſo far forth as he reveals to us thoſe things which we knew not; but alſo as he does further ſettle us in theſe things which we know in part already; he is a witneſs in this reſpect likewiſe. And that by virtue of his Spirit that dwelleth in us, God hath revealed theſe things to us by his Spirit; For the Spirit ſearcheth all things, even the deep things of God. And as he reveals them, ſo alſo he confirms them, and gives us a further aſſurance of them, as it is alſo intimated to us, 2 Cor. 2.10.
Now there are two things which Chriſt by his Spirit doth thus witneſs to all thoſe that are members of him: Firſt, The Truths and Doctrines of Christianity, and Religion it ſelf: And ſecondly, Their own ſpiritual condition and ſtate in Grace, as having ſuch truths belonging to them.
Firſt, For the Truths and Doctrines of Religion: Chriſt is a witneſs in regard of theſe, namely ſo far forth as he does illuſtrate them, and ſhine upon them, and open our minds and underſtandings for the conceiving and apprehending of them. As it is ſaid of the Diſciples in the general, in Luk. 24.45. He opened their underſtandings that they might underſtand the Scriptures. The Spirit of Chriſt in his children witneſſes Divine Truths not only to their heads, but to their hearts; and gives them a further ſavour and relliſh of thoſe things which they know in part already, which is the great difference betwixt them and other men. Take common and ordinary perſons who have no work of Grace at all in them, and they have many times a great deal of knowledg in the Doctrines and Points of Religion ſo far as belongs to the brain, and are able to diſcourſe it may be pretty largely and plauſibly of them. But now a good Chriſtian indeed he has another kind of knowledg of them. He ſees ſpiritual Truths by a ſpiritual light; that which others diſcourſe of, he feels; and has his heart transformed and changed into the nature of them. Thus he knows the Scripture and written Word to be the Word of God not only from the teſtimony of the Church, but from the teſtimony of the Spirit, and as finding in his own ſoul the workings and impreſſions of it, as Auſtin ſometimes profeſſes it for his own particular.
This is that accordingly which we ſhould labour to find in our ſelves, as being that which will be of greateſt uſe and benefit to us, and moſt likely to hold out with us. It is the beſt and readieſt way to perſeverance, and continuance, and abidance in the truth, when it is thus wrought and riveted into us. When the Doctrines of Religion are meerly notional and ſpeculative, as ſwiming and floating in the underſtanding, men do more eaſily let them go and part with them; but when Chriſt by his Spirit does ſeal them, and engrave them upon the heart, then they are ſure and certain, and we ſhall conſtantly hold them out even to the end.
Again (for a further explication of this Point) as Chriſt may be ſaid to be a witneſs of the Truths of Religion by his Spirit, ſo alſo by his life, and his whole converſation, Joh. 18.27. For this end (ſays he) was I born, and for this cauſe came I into the world that I ſhould bear witneſs to the truth. Chriſts actions they gave a teſtimony to his Doctrine, and to the truth and reality of it. That which was done by him it was a manifeſtation of that which was ſaid, which is indeed the beſt witneſs of truth that can be given unto it. And it teaches us the ſame likewiſe in ſome kind of conformity unto him. We ought thus far to be fellow-helpers to the truth, and promoters of it all that may be.
And ſo as by doing, ſo by ſuffering likewiſe; Chriſt was a witneſs to the truth alſo thus, and enables all his ſervants where they are called unto it to be ſo likewiſe. He is in a ſenſe the firſt Martyr, and all others take it from him, that have any ability to be ſo.
That's the firſt Branch of this witneſs, as to the matter of it, as extending to the Truths of Chriſtianity.
The ſecond is as to Chriſtians own condition and ſtate of Grace; Chriſt is a witneſs likewiſe thus, as he witneſſes by his ſpirit to their ſpirits, that they are his children, Rom. 8.16. Thus 1 Joh. 5.10. He that believeth on the Son of God hath the witneſs in himſelf; that is, wrought and imprinted upon his heart by the Spirit of Chriſt, which dwelleth in him, and certifies him in this particular; and that againſt all falſe witneſſes and objections to the contrary. When Satan or a mans own miſgiving heart ſhall be ready ſometimes to accuſe him and fly in his face; here's the witneſs and testimony of Christ himſelf, which will carry all down before it. And ſo again when a mans own heart acquits him, and ſpeaks comfortably to him; here's the witneſs of Chriſt alſo to confirm it, and to add ſtrength unto it, which is the chiefeſt of all. As Peter ſometime to Chriſt, Lord, thou knoweſt all things, thou knoweſt that I love thee. Chriſt is not only a Judg, but a Witneſs, and accordingly we may appeal unto him for the clearing and juſtifying of us upon any occaſion, as this Diſciple here does, and he will be ready accordingly to give in witneſs to us and for us, as it is proper unto him: my witneſs is in heaven, and my record on high, Job 16.19.
Yea and to give witneſs in us too, within our own breaſts; Chriſt he can ſpeak peace to the Conſcience, and make it ſpeak peace to it ſelf, which no other witneſs can do beſides. He can ſo enlighten and over-power the Conſcience, as thereby to enable it to give a right judgment of it ſelf, which oftentimes (eſpecially in temptation) of it ſelf it is unable to do. Miniſters may be able to bear witneſs of the promiſes in general; but Chriſt he is able to apply them, and bring them home in particular. Therefore we ſhould learn to give Chriſt the honour which is due unto him in this reſpect, by owning and acknowledging of his power and ability to this purpoſe, and complying with it. We ſhould take heed of denying it, either in point of Doctrine, or in point of practiſe. Thoſe deny it in point of Doctrine, who with the Papists deny it to be poſſible for a Chriſtian here in this life preſent, to be aſſured of his Eternal ſalvation or ſtate in Grace; and thoſe deny it in point of practice, who chuſe rather to cloſe with the malicious ſuggeſtions of Satan, than with the comfortable intimations of Chriſt, and his Spirit applying himſelf to them. And both of them do exceedingly derogate from Chriſt in his Prophetical office, whereof this is one part, to teſtifie the condition of his people in order to ſalvation, that they are indeed in the ſtate of Grace. And ſo much may be ſpoken of the firſt word of Emphaſis in the Text, and that is the Witneſs.
The ſecond is, The Faithful. Chriſt is not only a witneſs but a faithful witneſs, which is the chief and principal commendation of a witneſs indeed; what St. Paul ſays of a ſteward, the ſame may be ſaid of a witneſs; of the former we have it in 1 Cor. 4.2. It is required in ſtewards that a man be found faithful; and ſo it is required in witneſſes. And accordingly ſuch an one is Chriſt, as we find him deſcribed, Revel. 3.14. The Amen, the true and faithful witneſs. This faithfulneſs of Chriſt in point of teſtimony, it may be explained and laid forth unto us in three particulars eſpecially: Firſt, In the veracity of it. Secondly, In the univerſality. And thirdly, In the ſincerity.
For the veracity of it: Firſt, Chriſt is a faithful witneſs, becauſe he witneſſes nothing but that which is indeed truth. Whatever Chriſt propounds to his Church to be believed by it, it hath an undoubted certainty in it. Thus 2 Cor. 1.19, 20. the word of Chriſt is declared not to be yea and nay, but in him to be yea. And it is added, For all the promiſes of God in him are yea, and in him Amen, unto the glory of God by us. And what is there ſaid of the Promiſes, it holds good of the whole word at large; it is no other than Truth it ſelf, as proceeding from him whoſe name is faithful and true.
Secondly, From the univerſality of it: Chriſts faithfulneſs is ſeen in this likewiſe, not only in delivering the truth, but the whole truth. There are many witneſſes ſometimes in the world who are partial and imperfect in their teſtimony, ſomewhat they will be content to witneſs, but other things they will deſire to conceal; this is a great part of unfaithfulneſs. But now with Chriſt it is far otherwiſe, he reveals and declares whatſoever is to be revealed by him, not reſerving or concealing any thing, Joh. 8.26. He that hath ſent me is true, and I ſpeak to the world thoſe things which I have heard of him. Thoſe things which I have heard of him indefinitely, whatſoever they be, without any reſervation or exception.
And ſo as without reſervation, ſo without addition likewiſe; that which the Father commits unto him to be declared, that alone does Chriſt declare. As he is the Mediator of the Church, ſo he does all by diſpenſation from him, and varies not.
Thirdly, His faithfulneſs is ſeen in his ſincerity in all this, in that herein he ſeeks not his own glory, but the glory of him that ſent him, as he teſtifies of himſelf, Joh. 7.18. He that ſpeaketh of himſelf ſeeketh his own glory, but he that ſeeketh his glory that ſent him, the ſame is true, and there is no unrighteouſneſs in him. Where Chriſt does therefore conclude himſelf to be true, becauſe he ſeeks not his own glory, but the glory of his Father; and ſo indeed he did, and that in a principal manner; and ſo likewiſe he ſought the good of thoſe perſons to whom he was ſent; which was another part of ſincerity in him, and ſo conſequently of faithfulneſs. Therefore as he revealed to them the whole Truth of God, ſo ſtill with reſpect had to their capacities, and as they were able to bear it: He would not obtrude more upon them than was fitting for them, and than they themſelves were capable of for ſuch a particular ſeaſon: He would not withhold from them ſo much as they needed; and he would not impoſe upon them more than they could bear; and ſo making their good and advantage his main aim and intendment. This was his ſincerity.
The Conſideration of this Point thus open'd and explain'd unto us, may have a ſuitable influence upon our ſelves in a way of Application: Firſt, As a ſpecial Argument and Ingagement to us to believe what is afforded and propounded by Chriſt to be believed by us. Faithfulneſs on Chriſts part, it calls for Faith on ours; and his witneſſing, it calls for our aſſent: That's the improvement which is to be made of it by us. We ſee here from hence the hainouſneſs of the ſin of unbelief and infidelity: By how much the more faithful Chriſt is in his witneſs, ſo much the more ſhame is it for us to diſcredit it, and to ſet our ſelves againſt it: He that believeth not God (ſays the Apoſtle) he hath made him a lyar, becauſe he believeth not the Record that God gave of his Son. An unbeliever, he makes Chriſt unfaithful, which is ſuch a ſin as he will never put up. We ſee amongſt men, how much commonly they ſtand upon their faithfulneſs, that that ſhould not be any thing call'd in queſtion; and where it is ſo, they are impatient of it. To give a man the lye, it is counted the greateſt indignity that can be. And how then may we think will Chriſt take it, when we ſhall in effect do as much to him, as by our unbelief we are ſaid to do? He that ſtands ſo much upon his Truth which he hath magnified above all his Name, as the Pſalmist tells us, certainly he will not hold them guiltleſs which diſparage it, by not cloſing with it, and aſſenting to it.
Therefore let this provoke us to ſtir up our Faith as much as may be upon all occaſions; and make it as General, and as large, and of as full extent as poſſibly may be; look how large Chriſt's witneſs is, ſo large and full in like manner ſhould be our receiving of it; and that whether as to the promiſes of Christ, or elſe to his threatning; for he is faithful in both.
Firſt, Take him as to his Promiſes. Let us hold upon Chriſts faithfulneſs in them, by truſting perfectly to the grace which is revealed, as the Apoſtle Peter exhorts us, 1 Pet. 1.13. And again, as the Apoſtle to the Hebrews, Let us hold faſt the profeſſion of our faith without wavering, for he is faithful that hath promiſed, Heb. 10.23. Remember thy promiſe unto thy ſervant, wherein thou hast cauſed me to hope, ſays the Prophet David, Pſal. 119.49. Where-ever we meet with a promiſe, we have there ground of hope. And what's the reaſon of this? namely, becauſe Chriſt is the faithful witneſs, from whom all the promiſes of God do receive their eſtabliſhment. And therefore accordingly we ſhould reſt and rely hereupon, and ſtrengthen our faith from it.
Eſpecially in caſes of difficulty and obſtruction, which we do at any time meet with. We ſhould here make uſe of this property in Chriſt, which is above all impediments whatſoever: His faithfulneſs, and his truth ſhould be our ſhield and buckler, as the Pſalmiſt makes it, Pſal. 91.4. This will hold when nothing elſe will, and we ſhall not need to call it in queſtion, as St. Paul ſpeaking of himſelf, 2 Tim. 1.12. I am not aſhamed, for I know whom I have truſted, &c. That is to ſay, ſuch a perſon as will make god whatſoever he hath promiſed.
And ſo ſecondly, As for promiſes, ſo for threatnings; he is the faithful witneſs here likewiſe, and ſo we ſhould look upon him: There are many who are perhaps now and then willing to believe God in point of promiſes, becauſe they are comfortable things, and ſuch as they deſire. Et facile credimus, quod volumus. We believe that eaſily, which we would have to be ſo: But in point of threatning, here they withdraw; they think that God will not be ſo ſevere a puniſher and revenger of ſin, as he hath threatned; yes, but he will be this alſo, as well as the other: Chriſt is a faithful witneſs in both, and ſo at laſt he will prove. Thus Joſhua ſpeaks to the Iſraelites, in Joſh. 23.14, 15. Ye know (ſays he) in all your hearts, and in all your ſouls, that not one thing hath failed of all the good things which the Lord your God ſpake concerning you; all are come to paſs unto you; not one thing hath failed: Therefore it ſhall come to paſs, that as all good things are come unto you, which the Lord your God hath promiſed you: ſo ſhall the Lord bring upon you all evil things, &c. Namely, becauſe there is the ſame Ground and Foundation of both, which is his Truth and Faithfulneſs.
A ſecond Uſe of this point may be to acquaint us with the bleſſed eſtate and condition of the Servants of God: Thoſe that are true Members of Chriſt, they are happy perſons, becauſe he is a faithful witneſs. We judg of men commonly in the world, according to their intereſts and relations, and the perſons that they have to deal withal. Take men that have but little by them, as to preſent injoyment and poſſeſſion; yet if they have the bonds and ingagements of ſuch as are able and faithful, we think them rich upon that account. Why this now is the caſe and condition of true Chriſtians: Whatever they have at preſent here below, they have much in reverſion and expectation; and that becauſe they have an intereſt in Chriſt, who will be ſure not to fail them.
Therefore (by the way) it ſhould teach us eſpecially to look to this for our particulars: There is nothing excellent in Chriſt, which we are any thing better for any further than we are Members of him, and ſuch perſons as belong unto him. And ſo as to his faithfulneſs amongſt the reſt, it is that which will do us no good without this, but rather the contrary. Take men that are as yet out of Chriſt, in a carnal and unregenerate condition, and Chriſt will be ſo far from being a faithful witneſs for them, as that he will rather be a ſwift witneſs againſt them, as he ſometimes threatens to be, in Mal. 3.5. But thoſe that will have benefit by his faithfulneſs, they muſt have firſt intereſt in his perſon.
Thirdly, Seeing Chriſt is a faithful witneſs, it ſhould teach us alſo conformity to Chriſt in this particular, that we may herein be like unto him, whether Miniſters or other Chriſtians: For Miniſters eſpecially, foraſmuch as we are witneſſes by our places, we ſhould be faithful in the diſcharge of them, as our Lord and Maſter was before us. It is recorded in commendation of Moſes, that he was faithful in all his houſe, as a ſervant, Heb 3.5. and ſo ſhould we be likewiſe. It is the charge which the Apoſtle Paul gives to Timothy, to this purpoſe, 2 Tim. 2.2. The things that thou haſt heard of me among many witneſſes, the ſame commit thou to faithful men, who may be able to teach others alſo. We ſhould be faithful in the matter of our Doctrine, in the impartiality of it, in the manner of it, in the ends of it, and in every thing about it.
And ſo for other Chriſtians likewiſe in their places, and according to their conditions to be faithful witneſſes likewiſe: They ſhould be ready upon all occaſions to juſtifie the Truths of Religion, and to bear witneſs unto them, eſpecially by a life and converſation ſuitable to them and ſavouring of them. This is to conform to Chriſt himſelf in this property which is here faſtned upon him. And ſo I have done with the firſt General Part of the Text, which is the deſcription of Chriſt taken from his Prophetical Office in thoſe words, Who is the faithful witneſs.
The ſecond is taken from his Prieſtly, in theſe, And the firſt-begotten of the dead. The Principal Actions of Chriſt's Prieſthood conſiſt in two Particulars: The one is in dying for us, and the other in riſing again from the dead, and making interceſſion for us; and both of them are couch'd in this paſſage which we have here before us. There are three diſtinct Points which are here obſervable of us, though the laſt moſt to be inſiſted on, as moſt agreeable to the ſcope of the place. Firſt, That Chriſt was once dead. Secondly, That he roſe again from the dead. Thirdly, That he was the firſt-begotten of the dead.
Firſt, Chriſt was once dead. This is one thing which is here imply'd: Thus 1 Cor. 15.3. I delivered unto you first of all, that which I alſo received, how that Chriſt dyed for our ſins according to the Scriptures. And ſo Rom. 5.6. When we were without ſtrength, in due time Chriſt died for the ungodly: The Death of Chriſt is a ſpecial Article of our Chriſtian Faith.
This was requiſite in ſundry regards: Firſt, That thereby he might make ſatisfaction to God's Juſtice for our offences, Heb. 9.22. Without ſhedding of blood, there is no remiſſion. Chriſt by dying, does ratifie that Covenant which God hath made with us to this purpoſe, Heb. 9.15. For this cauſe is he the Mediator of the new Teſtament, that by means of death, for the redemption of tranſgreſſions, they which were called might receive the promiſe of the eternal inheritance, &c. Again, That he might deſtroy him that had the power of death, that is, the Devil, and deliver them, who through fear of death were all their life-time ſubject to bondage, Heb. 2.14, 15. And then likewiſe that he might ſanctifie Death to all Believers, and take away the ſting and curſe of it. That's one thing which is here intimated to us, That Chriſt was amongſt the dead.
The ſecond is, That he roſe again from the dead; he was begotten among the dead, that is, he was raiſed from death to life. And this the Scripture alſo mentions in ſundry places to be profitable and beneficial to us, both in point of juſtification, and in point of ſanctification likewiſe. The former we have in Rom. 4.25. where it is ſaid expreſly, That he roſe again for our justification. And the latter we have in Rom. 6.4. where it is ſaid, That Chriſt was therefore raiſed from the dead by the glory of the Father, that ſo we might walk in newneſs of life.
The third and laſt Point, and which comes more home to the Text, is That Chriſt was the first-begotten of the dead. Thus he is call'd here in this place, and alſo in ſome other Scriptures, as in Col. 1.18. He is ſaid to be the beginning and the firſt-born from the dead, foreign. This he is ſaid to be according to a twofold Explication: Firſt, In regard of order. And ſecondly, In regard of influence. In regard of order, as being himſelf the firſt in the reſurrection; In regard of influence, as being operative and efficacious in our riſing again.
Firſt, I ſay, Chriſt was ſaid to be the firſt-begotten of the dead, in point of order, as being firſt in the glorious Reſurrection. Therefore he is call'd in another place, the firſt-fruits of them …t ſleep, 1 Cor. 15.20. Chriſt is before any other in this particular. And this again in a twofold reſpect: Firſt, As to the principle of his Reſurrection. And ſecondly, as to the terms of it.
For the principle firſt, In that he alone roſe by his own proper virtue and power, others they roſe from the dead, but they were raiſed by the Power of Chriſt: Chriſt, he roſe purely of himſelf. Thus Joh. 2.19. Destroy this Temple, and I will in three days raiſe it up: he ſpoke of the temple of his body. And ſo Joh. 10.18. I have power to lay down my life, and I have power to take it again. This was the Power of his Divine Nature, which from hence did manifeſt it in him. And therefore in Rom. 1.4. he was ſaid to be declared to be the Son of God with power, by the reſurrection from the dead.
Secondly, As from the Principle of his Reſurrection, ſo likewiſe from the Terms of it. Chriſt was the firſt that roſe from Death to Life eternal, and ſo to Glory. Though Lazarus and ſome others roſe from the dead before Chriſt, yet they roſe from natural death, to natural life, and ſo as to dye again; but Chriſt ſo roſe, as never more to dye, Rom. 6.9. Christ being raiſed from the dead, dyeth no more: death hath no more dominion over him, &c. Thus now Chriſt is the firſt-begotten of the dead, in point of order, which is the firſt Explication.
The ſecond is in point of influence; ſo far forth as Chriſt's Reſurrection was operative and efficacious to ours, as indeed it was: Chriſt's riſing again from the dead, is a cauſe of riſing again to all his Members, who roſe in reference to him; by way of Merit, by way of Efficiency, and by way of Pattern or Example.
Again (which we may refer hereunto) he is ſaid to be the firſt-begotten of the dead, in regard of that authority which he has over the dead, obtained by his riſing again. We knew amongſt the Jews, he that was the firſt-born and eldeſt in the Family, he had many priviledges and preheminences above his brethren; as Lordſhip, right of the Prieſthood, a double portion, &c. even ſo has Chriſt the like priviledg over thoſe whom he is pleaſed to call his brethren: And ſo the Apoſtle himſelf ſets it, That in all things he might have the preheminence. But more expreſly in Rom. 14.9. To this end Christ both dyed, and roſe and revived, that he might be Lord both of dead and living. Which he is therefore ſaid to be, becauſe in his riſing again he entred into the poſſeſſion and exerciſe of that Lordſhip which he had purchaſed over us, and which did now of right give this Denomination unto him. Chriſt was Lord of us before he roſe again, as he was alſo before he dyed, and in dying it ſelf; but his Reſurrection put him into the actual poſſeſſion of this Lordſhip, and was a fuller and clearer diſcovery and manifeſtation of it.
This is a Point of ſingular comfort and encouragement to God's Children; and that eſpecially againſt the fear of Death, and the horror of the Grave; wherein notwithſtanding they belong to him, as the head of them: God is in this ſenſe, not only the God of the living, but of the dead; and Chriſt is likewiſe their elder Brother, and as the firſt-begotten amongſt them.
There is an inſeparable and perpetual Union betwixt Chriſt and every Believer; and that not only in regard of their ſouls, but alſo of their bodies; which as they are the Temples of the Holy Ghoſt, ſo they are likewiſe the Members of Chriſt, as it is in 1 Cor. 6.15. And God has made a gracious Covenant with them likewiſe in Chriſt, to be their God, even for ever and ever, and in death it ſelf, which they ſhall at laſt be alſo raiſed up from, upon the account of Chriſts Reſurrection, as it is in 1 Pet. 1.3, 4. He hath begotten us again to a lively hope, by the reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heaven for you. And ſo I have done alſo with the ſecond General Part of the Text, which is the deſcription of Chriſt taken from his Office of Prieſthood, in thoſe words, The first-begotten of the dead.
The third and laſt is from his Regal, or Kingly Office, And the Prince of the Kings of the earth. Chriſt is not only a Prophet, and a Prieſt, but likewiſe a King, Act. 5.31. The God of our Fathers hath raiſed up Jeſus, &c. and exalted him to be a Prince, and a Saviour, for to give repentance to Iſrael, and forgiveneſs of ſins; not only a Saviour, but likewiſe a Prince, yea a Prince of all Princes, as he is here and elſewhere called. Thus 1 Tim. 6.15. Who is the bleſſed and only Potentate, the King of kings, and Lord of lords, who only hath immortality, &c.
And ſo Rev. 19.16. He hath on his vesture, and on his thigh a name written, King of kings, and Lord of lords.
This Chriſt is ſaid to be upon a twofold Conſideration: Firſt, In reference to his Nature. Secondly in reference to his Office.
For his Nature firſt of all, as he is God, ſo together with the other two perſons in the Sacred Trinity, hath he juſtly this Title put upon him, as being the Maker and Governour of all things by his Divine Power.
But ſecondly, That's not all; He is further ſo in regard of his Office, as he is Mediator God-man. Thus he hath all Power in Heaven and Earth committed unto him, Matth. 28.18. He is Lord of all, in Act. 10.36. And God has given him a name above every name, that to him every knee ſhould bow, as it is in Phil. 2.9, 10.
Now here he is ſaid not only to be a Prince abſolutely, but relatively, the Prince of the Kings of the Earth, as ſhewing both his influence upon them, and likewiſe their dependance upon him.
His influence upon them, as giving Laws and Rules unto them, and their dependance upon him who do receive their Power, and Government, and Protection, and all from his hands. By me, ſays Chriſt, do Kings reign, and Princes decree juſtice, Prov. 8.15.
The Conſideration of this Point is uſeful both to Princes and People.
Firſt, It is uſeful to Princes, to teach them to look up to this great and mighty Prince of all, whom they thus ſtand in ſubjection unto, and who hath the Lordſhip over them.
And ſecondly, It is uſeful to People in ſundry regards likewiſe. Firſt, To infer their Obedience. And ſecondly, To regulate it.
To infer it firſt of all, Becauſe Chriſt, he has an influence upon Governours and Magiſtrates, and they belong to him, therefore to yield Obedience to them, Tit. 3.1. Put them in mind to be ſubject to principalities and powers, to obey magistrates, &c.
And then further, to regulate their Obedience, and to put a qualification upon it, that it be in and for Chriſt; and ſtill with reſpect had to his Government and Principality over them, which muſt be the guide and meaſure of it.
We ſhould make uſe of this Kingly Office of Chriſt alſo in reference to our luſts, for the conquering and ſubduing of them.
And ſo I have done alſo with the third General Part of the Text, which is the Deſcription of Chriſt from his Regal Office, And the Prince of the Kings of the Earth. And ſo much of the whole Text it ſelf.