Christs eternal existence, and the dignity of his person asserted and proved in opposition…
Christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the Socinians : in several sermons on Col. I, 17, 18, 19, 20, 21 verses / by the Reverend Tho. Manton.
Thomas Manton 1620–1677London printed : s.n., 1685
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Use I. Is Information: To show how much we are bound to God for putting this honour upon us, that Christ should be our head. Christ is over the Angels in point of Superiority and Government, but not properly ⟨p. 128⟩said to be an head to them, in that strict notion which implies relation to the Church: As to influence, he is not an head to them: You will say they are confirmed by him; but the Mediation of Christ presupposes the Fall of Adam, for Christ had not been Mediator, if Adam had never fallen. Now if Christ should come to confirm Angels, if this had not been, is groundless; besides Christ merited for those that have benefit by him, and the consummate act of his Merit is his Death; but where is it said that he died for Angels.
Use I. Is Information: To shew how much we are bound to God for putting this honour upon us, that Christ should be our head. Christ is over the Angels in point of Superiority and Government, but not properly ⟨p. 128⟩said to be an head to them, in that strict notion which implies relation to the Church: As to influence, he is not an head to them: You will say they are confirmed by him; but the Mediation of Christ presupposes the Fall of Adam, for Christ had not been Mediator, if Adam had never fallen. Now if Christ should come to confirm Angels, if this had not been, is groundless; besides Christ merited for those that have benefit by him, and the consummate act of his Merit is his Death; but where is it said that he died for Angels.
II. It informs us of the shameless Usurpation abetted by the Papists, who call the Pope head of the Church. None can be a Head of the Church, to whom the Church is not a Body; but it would be strange to say the Church is the Popes body. None can be a governing head of the Church but he who is a Mediatorial Head of Vital influence. The Papists indeed distinguish these things, ascribe the one to the Pope, the other to Christ, but the Scripture allows not this Writ of Partition; None can be the one but he must also be the other. But they say he is a ministerial head; but a ministerial Universal Head, that shall give law to other
Churches and christian societies, and if they depend not on him, shall be excluded from the Privileges of a Christian Church, this is, as to matter of Right, Sacrilege; for this honour is too great for any man, and Christ hath appointed no such head, and therefore it is a manifest Usurpation of his Royal Prerogative without his leave and consent. And as to matter of Fact, it is impossible the Church being scattered throughout all parts of the World, which can have no commerce with such an head in matters essential to its Government and Edification. They that first instituted such an universal Head, besides that they had no Authority or Commission so to do, were extremely imprudent, and perverters of Christianity. Therefore let us consider how it came up at first, and how it hath been exercised: It came up at first for the prevention of schisms and divisions among Christians, they thought fit the Church should be divided into certain Dioceses, according to the secular division of the Empire, which at first were thirteen in number under the names of Patriarchs and Bishops of the first See, who should join in common care and counsel for the good of the christian commonwealth: Among these, some, who in regard
⟨p. 130⟩
of the cities wherein they resided, were more eminent than the rest, and began to encroach upon the others Jurisdiction, till at length they were reduced to four. The Bishop of Rome being the Imperial City, had the precedency, not of Authority super reliqous, but of place and order inter reliquos. It was potestas honoraria, a difference or authority by courtesy, afterwards ordinaria, an ordinary power, then what was de facto given, was afterwards challenged de jure.
II. It informs us of the shameless Usurpation abetted by the Papists, who call the Pope head of the Church. None can be a Head of the Church, to whom the Church is not a Body; but it would be strange to say the Church is the Popes body. None can be a governing head of the Church but he who is a Mediatorial Head of Vital influence. The Papists indeed distinguish these things, ascribe the one to the Pope, the other to Christ, but the Scripture allows not this Writ of Partition; None can be the one but he must also be the other. But they say he is a ministerial head; but a ministerial Universal Head, that shall give law to other ⟨p. 129⟩Churches and christian societies, and if they depend not on him, shall be excluded from the Priviledges of a Christian Church, this is, as to matter of Right, Sacriledge; for this honour is too great for any man, and Christ hath appointed no such head, and therefore it is a manifest Usurpation of his Royal Prerogative without his leave and consent. And as to matter of Fact, it is impossible the Church being scattered throughout all parts of the World, which can have no commerce with such an head in matters essential to its Government and Edification. They that first instituted such an universal Head, besides that they had no Authority or Commission so to do, were extreamly imprudent, and perverters of Christianity. Therefore let us consider how it came up at first, and how it hath been exercised: It came up at first for the prevention of schisms and divisions among Christians, they thought fit the Church should be divided into certain Dioces•es, according to the secular division of the Empire, which at first were thirteen in number under the names of Patriarchs and Bishops of the first See, who should join in common care and counsel for the good of the christian commonwealth: Among these, some, who in regard ⟨p. 130⟩of the cities wherein they resided, were more eminent than the rest, and began to incroach upon the others Jurisdiction, till at length they were reduced to four. The Bishop of Rome being the Imperial City, had the precedency, not of Authority super reliqous, but of place and order inter reliquos. It was potestas honoraria, a difference or authority by courtesie, afterwards ordinaria, an ordinary power, then what was de facto given, was afterwards challenged de jure.
2. Let us consider how this power hath been exercised to the Introduction of Idolatry, and divers corruptions and superstitions, to the destruction of Kingdoms, the blood of the Martyrs, and tumults and confusions, too long to relate.
II. Use. To persuade you to accept Christ as your head, we are to preach him as Lord, 2 Cor. 4.5. you are to receive him as Lord, Col. 2.6. our consent is necessary. God hath appointed him, and the Church appointeth him: God by authority, the Church by consent. We voluntarily acknowledge his dignity and submit unto him, both with a consent of dependence and subjection. Some God draweth to Christ and gives them to him, and him to ⟨p. 131⟩them; Joh. 6.44. All that live within hearing, have means to seek this Grace, and if they so do, they shall not lose their labour. Gods set not men about unprofitable work, mind but the duties of the baptismal covenant, and the business is at an end, Acts 2.39.
II. Vse. To perswade you to accept Christ as your head, we are to preach him as Lord, 2 Cor. 4.5. you are to receive him as Lord, Col. 2.6. our consent is necessary. God hath appointed him, and the Church appointeth him: God by authority, the Church by consent. We voluntarily acknowledge his dignity and submit unto him, both with a consent of dependance and subjection. Some God draweth to Christ and gives them to him, and him to ⟨p. 131⟩them; Ioh. 6.44. All that live within hearing, have means to seek this Grace, and if they so do, they shall not lose their labour. Gods set not men about unprofitable work, mind but the duties of the baptismal covenant, and the business is at an end, Acts 2.39.
2. None can be a true Members of Christ body who doth not receive vital Influence from him; Rom. 8.9. It is not enough to be members of some visible church, they that are united to him, have life; there is an influence of common Gifts according to the part we sustain in the body. A common Christian hath common Graces, those gifts of the spirit which God gives not to the Heathen World; as knowledge of the Mysteries of Godliness, ability of utterance about heavenly things, Heb. 6.4.
1. Obedience to his Laws, and the motions of his Spirit. His Laws; Luke 6.46. Why call you me Lord, Lord and do not the things which I say. The motions of his Spirit, Rom. 8.14. As many as are led by the spirit of God, they are the sons of God.
2. Self-denial. Christ spared not his natural body to promote the good of his mystical Body, he exposed his life for our Salvation, we should hazard all for his Glory. Nature teaches us to lift up the hands to save the head.
2. Self-denial. Christ spared not his natural body to promote the good of his mystical Body, he exposed his life for our Salvation, we should hazzard all for his Glory. Nature teaches us to lift up the hands to save the head.
1. His Ability: He can give us Life, Strength, Health, Eph. 3.16. That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inner man. Col. 1.15. Strengthened with all might, according to his glorious power unto ⟨p. 133⟩all patience and long-suffering with joyfulness.
1. His Ability: He can give us Life, Strength, Health, Eph. 3.16. That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man. Col. 1.15. Strengthned with all might, according to his glorious power unto ⟨p. 133⟩all patience and long-suffering with joyfulness.
2. His Sympathy: He is touched with the feeling of our Infirmities: Heb. 4.15. We have not an high priest, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. The Head is concerned for the Members.
2. His Sympathy: He is touched with the feeling of our Infirmities: Heb. 4.15. We have not an high priest, which cannot be touched with the feeling of our infirmities; but was in all points •empted like as we are, yet without sin. The Head is concerned for the Members.
