pardon of any sin He answereth that it would not be idle and in vaine and his confirmation of it will mutatis mutandis with due change serve our turne Neque id est otiosum sicut potentia Dei non est otiosa etiamsi infinita possit operari quae non operatur qùia est attributum quoddam connaturale ipsi Deo pertinens ad perfectionem ejus Ita enim infinitus valor propriorum operum est quasi naturalis proprietas Dei hominis pertinens ad perfectionem ejus Gods power is not idle though it can worke infinite things which it never worketh because it is a connaturall attribute of God belonging unto his perfection So the infinite value of the satisfactory works and sufferings of Christ is as it were a naturall property of God man and therefore we cannot say that any of them be superfluous though they be not applied unto those unto whom they are appliable A Second Argument may be framed thus The bloud of Christ is of infinite price and therefore every drop of it sufficient to cancell the sins of the whole world Christ therefore did endure much more then was necessary for the redemption of man and of his superabundant satisfaction the treasure of the Church principally consisteth Unto this I shall answer 1. in the words of Dr. Francis White in his reply unto the Jesuite Fisher pag. 553 554. Although one drop of Christs bloud even when he was circumcised and whipped might have been sufficient for mans redemption if God had so ordained yet presupposing the Divine decree and ordinance to the contrary one drop of Christs bloud is not sufficient to make satisfaction for our sins because sufficiency in this kind is to be measured by the wisdome will and acceptation of the ordainer which requireth as much as himselfe appointed and decreed should be and neither more nor lesse 2. A confutation of this popish conceit touching a sufficiency in one drop of Christs bloud to satisfy for sin you may fetch out of another Bishop Dr. Bilson in his survey of the sufferings of Christ c. pag. 103. Nothing saith he did fully satisfy the justice of God for sin nor make a perfect reconciliation for us with God but his obedience unto death For that which must satisfy for sin must be death other ransome for sin God neither in his wisdome and counsell would nor in his truth and justice could accept after his will once determined and declared It was the first wages appointed and denounced by God to sin In the day that thou eatest thereof thou shalt die the death Gen. 2. or certainly thou shall diâ— the doubling of the word noting the inflexibility of Gods counsell and justice The Apostle witnesseth the same when he saith the wages of sin is death Rom. 6. Then as sin was irrevocably rewarded with death so must it necessarily be redeemed by death which rule stood so sure that when the son of God would give himselfe for us to redeem us he could not do it by reason of Gods immutable counsell and decree but by death Wherefore the Apostle calleth him Heb. 9. the mediatour of the new Testament through death for the redemption of transgressions And where a testament is there must be saith he the death of the testator He contenteth not himselse to say there was but there must be the death of the testator before we could be redeemed A necessity not simply binding Gods power but plainly declaring his counsell to be fixed and his will revealed I have alleadged the testimony of these two Bâ—shops because I find others of the same ranke to speak another language And those that have been the most rigid assertors of the prelaticall cause have made this Monkish dreame one piece of their Divinity and have bespattered as Puritans all that have adventured upon any limitation or mitigation of this hyperbole of Bernards Thirdly I shall referr the reader for further satisfaction unto x Illud non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur de totali causa meriti Christi sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat departiali causa nempè dignitate atque habilitate perscuae satisfacientis c. Ludovicus Lucius against Gittichius the Socinian who doth what he can to qualify the Rhetorick of such Protestants as say with Bernard that one drop of Châ—ists blood is enough to ransome all mankind pag. 22. and withall he proveth pag. 121. out of Heb. 9.15 that in strictnesse and propriety of speech there was need not only of some few drops of his bloud but of his very death it selfe for satisfaction of Gods justice Unto him I shall also fourthly adde Chamier tom 3 lib. 24. cap. 12. sect 7 8 9. p. 1093. Who there thus argueth against the Papists in this particular The Scripture ascribes the redemption and salvation of the elect as to the blood so to the death of Christ We were reconciled unto God by the death of his Son Rom. 5.10 You that were sometimes alienated c now hath he reconciled in the body of his flâ—sh through death Col. 1.21,22 Now will they play the sophisters with Christs death as with his bloud and say that some are redeemed with one part and others with another branch of his death What can be more absurd then such a distribution of the application of Christ's death As all the elect considered joyntly are redeemed by the whole death of Christ so every one of them severally and apart Paul is not ransomed by one portion of his death and Peter by another But each of them by the same whole death considered entirely in all its kinds members and degrees Now if by the scripture the whole death of Christ is requisite for the redemption of but one single soule then it is but a curious and rash presumption so peremptorily to affirme that but one drop of Christs blood one teare of his eie one drop of his sweat is more then sufficient for the ransome of all mankind Unto all these I shall in the last place subjoyne out of Ames Bell. Enervat tom 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of bloud to be an unmeet satisfaction unto the divine justice for the numerous and heinous sins of men Quamvis valor passionis pensandus sit ex dignitate patientis tamen ut passio idonea esset ad valorem illum in talem usum sustinendum proportio fuit observanda inter poenam debitam solutam Although the value of Christ's passion be to be weighed and measured by the dignity of his person suffering yet notwithstanding that his passion might be fit to receive or sustaine the now mentioned value requisite it was that a proportion should be observed between the punishment that was due from us and that which was paid and suffered by him That Christs sufferings might be satisfactory there was requisite not only dignitas personae but also gravitas poenae not only the
and full discharge unto him their surety and so a virtuall pardon of them Hence the answer or apology of a good conscience unto the cry of sinne the accusation of the law and the concurrence of this answer unto our salvation is made by the Apostle Peter to depend upon the resurrection of Jesus Christ his going into heaven and his being there on the right hand of God and the subjection of Angels authorities and powers unto him 1 Pet. 3.21,22 Hence is it also that the Apostle Paul inferreth the non-condemnation of the elect rather from Christs exaltation then his death because his exaltation is a cleere and full evidence that his death is abundantly satisfactory unto the justice of God Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Rom. 8.34 many sin Satan and the law may be ready and very forward to accuse but none of these have any power to condemne for it is Christ that died for us And in the death of such a person as Christ there cannot but be a fulnesse of satisfaction But of this without his resurrection we could have had but little assurance and therefore that with the following parts of his exaltation the Apostle makes the chiefe ground of his confidence yea rather that is risen againe He haith paid the utmost farthing for he is delivered out of prison He is risen nay he is exalted unto a throne a crowne a Kingdome He hath all power given unto him in heaven and earth He is sate downe at the right hand of God and there he hath authority to make intercession in the behalfe of all the elect for whatsoever he pleaseth If he were not disburd'ned of the guilt of our sinne God would never have thus highly exalted him never suffered him to have been thus neare him to have had such power and prevalency with him Because the father hath committed all judgment unto the sonne Joh. 5.22 the sonne himselfe concludeth the freedome of all believers from condemnation Verily verily I say unto you He that Heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Joh. 5.24 Thus you see how the fulnesse of Christs soveraignty dominion exempts believers from the guilt of sinne Now It is only guilt that makes men afraid of death hell it is the sting of death it is that which puts us into danger of hell fire therefore being freed from guilt we may be confident to be delivered from the wrath to come we need not fear the arrest of death or imprisonment in hell Christ our mediatour hath the keyes of death and therefore unto his death shall not be a prison but a bed or a withdrawing roome a place of repose He hath the keyes of hell and therefore he will suffer none of these to be cast into it for whom he hath prepared a mansion in his fathers house Secondly The fulnesse of Christs authority may comfort all his members against the power rage and raigne of sinne what complaint more usuall with believers then that of the violence of their lusts Oh say they our corruptions are so powerfull and vigorous as that we are afraid they will sometime or other break out unto our either disgrace if not undoing why if they would but looke off from themselves upon Christ Jesus at the right hand of his Father they might behold him invested with authority to mortify their most violent lusts to subdue their most head-strong corruptions He gave his Apostles power against uncleane spirits to cast them out Math. 10.1 and to heale all manner of sicknesse and all manner of diseases He gave the seventy disciples power to tread on Serpents and Scorpions and over all the power of the enemy Luk. 10.19 So he gives unto his disciples and members power to cast out uncleane habits every serpentine lust which are the spawne and broode of that great Serpent Indeed no wind so boisterous impetuous as the unmortified passions of men no sea so tempestuous so rough or restlesse as the hearts of unregenerate men Isa 57.20 The wicked are like the troubled sea when it cannot rest whose waters cast up wire and dirt The sea is calme sometimes but there is a perpetuall tempest in their bosomes their lusts are alwaies raging they are like a troubled sea when it cannot rest they cast up nothing but mire and dirt All their words and actions are not only sinfull but sins mire and dirt But now Christ is such a manner of man as that he can easily rebuke both the very wind seas obey him Mark 4.41 He hath such authority from his father as that he can in all the elect with a word as it were still the wind of passion and calme the sea of sinne and stay it 's proud waves Secondly The fulnesse of Christs power and authority yeelds comfort against the strength malice and temptations of Satan Christ hath the keyes of hell and therefore they that have interest in Christ have no reason slavishly to feare all the Divels in hell Satan indeed is the prince of the power of the aire but what is the power of the aire in comparison of the power of our mediatour All power in heaven and earth Satan is compared to a strong man armed Luk. 11.21 but in the next verse we find that Christ is stronger then he able to overcome and bind him to take from him all his armour wherein he trusted and to divide his spoiles Math. 12.29 Luk. 11.21,22 The Seed of the woman is able to overpower the seed of the serpent the utmost mischiefe that the seed of the serpent the Divell and his instruments can doe is but to bruise the heele and that is no mortall wound for it is farre from either head or heart but the seed of the woman Christ Jesus shall bruise the head of the serpent that is destroy the power the Kingdome and workes of the Divell 1 Jo. 3.8 It is true we wrestle not against flesh blood but against principalities against powers against the rulers of the darknesse of this world c. Eph. 6.12 But let us be strong in the Lord Jesus and in the power of his might for it is a power farre above all principality power might and dominion c. Eph. 1.21 Christ is the head of all principality and power Col. 2.10 And therefore Paul had good reason to be perswaded that neither Angels principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord. Lastly The fulnesse of Christs authority is a support and comfort unto all that belong unto him against opposition of men whether violent by persecution or fraudulent by heresy schisme Why should any member of the Church be diffident and distrustfull
There dwelleth in Christ considered as the cause of our salvation an all fulnesse of sufficiency an all sufficiency to effect it Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 In which words we have Christs sufficiency to carry on the worke of our salvation affirmed confirmed and amplified from the qualification of those to whom it is actually effectuall 1. Affirmed he is able to save unto the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase may denote three things the perpetuity the perfection of the salvation which he worketh or else the perfection of his influence or causality in the working of it 1. It may signify the perpetuity and indeficiency of that salvation which he worketh He is able to save unto the uttermost of time for evermore He is not as Joshua Othniel Ehud Shamgar a temporary but an eternall Saviour he is able to save unto all eternity 2. It may import the absolute perfection and fulnesse of the salvation which he worketh He is able to save unto the uttermost degree of salvation he doth not save by halves but fully and perfectly from every degree of evill whether of sinne or misery And indeed there is not the least degree in the salvation of true believers that he leaves unaccomplished He is the author and finisher of their faith Heb. 12.2 able to keepe that which they commit unto him against that day 2 Timoth. 1.12 as he hath begun a good worke in them so will he performe or finish it Phil. 1.6 he will establish their hearts unblameable in holinesse before God 1 Thess 3. ult he will preserve their whole spirit soule and body blamelesse unto his coming 1 Thes 5.23 3. The forme of speech may denote thinke some the perfection of Christs influence in the effecting of our salvation He is able to save unto the uttermost that is all manner of wayes as a morall as a physicall cause of salvation 1. He is the morall cause of our salvation by the merit of his humiliation by the prevalency of his intercession and by the light of his Doctrine and Example 1. By the merit of his humiliation he hath purchased our salvation 1 Cor. 6.20.1 Pet. 1.18 and so is the meritorious cause thereof 2. His intercession for our salvation cannot but be prevailing because it is in the vertue and strength of the all-sufficient merit of the sacrifice of his obedience for it It is nothing else but the continuall presentation thereof unto his father and therefore is tearmed by some a presentative oblation Lastly He is the morall cause of our salvation by the light of his Doctrine and Example 1 In his Doctrine he hath so fully taught the way unto salvation that it is able to make wise unto salvation through faith in him 2 Tim. 3.15 2 By his Example he hath as our forerunner guide as the captaine of our salvation so fully chalked out unto us the way unto salvation as that if we follow him therein it will bring us infallibly thereunto But now in the next place he is not only a morall cause of our salvation by his merit advocation and example but also a physicall cause by his omnipotency for by this he will remove all impediments levell all mountains of opposition and notwithstanding them put every believâ—… into as the actuall so full and compleat possession of happinesse and salvation It will in the conclusion make such a finall and through conquest of all corruption whatsoever as that it will present his Church unto himselfe without blemish glorious not having spot or wrinkle or any â—uch thing Eph. 5.26,27 2. We have in this text Christs sufficiency and ability to worke our salvation confirmed by two reasons one drawne from the incommunicablenesse the other from the last act of his Priesthood his intercession The first from the uncommunicablenesse of his Priesthood this man because he continneth for ever hath an unchangeable Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impassable priesthood which passeth not from his owne person unto any other wherefore he is able to save unto the uttermost They that make Christ's Priesthood communicable and derivable unto any successors or Vicars doe in effect deny that Christ is able to save unto the uttermost those that come unto God through him The Second reason is from the last act of his Priesthood his intercession for us which implieth and presupposeth the first as being a continuall tender thereof unto his Father He is able to save unto the uttermost seeing he ever liveth to make intercession for them But the Angells live for ever and we shall live for ever and yet no Saint or Angell is able to save so much as one soule Christs life therefore is the cause of our salvation not Causam breviter inserit salvificae Christi potentiae quia semper vivit Sed et Angeli semper vivunt nos semper vivemus videtur igitur causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè Vita enim Christi non absolutè sed relatè ad suum sacerdotium est nobis causa salutis Vivit ènim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper non otiosus nec sibi tantum beatusâ—sed sacerdotio regno suo defungens sâ—que invigilans Sic Rom. 5.10 in perpetua Christi vita fundari docet salutem nostram cap. 6. v. 8. vitam Christi nostram vitam facit Additur igitur finis perpetuae vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut interpellet pro nobis q. d. vivit non sibi sed nobis nostrae salutis causam asserens in Dei conspectu Tacita subest occupatio Potest servare At à posse ad esse non est firma consecutio Imò non potest solum sed vult quia voluntatem interpellatione testatur A posse autem velle ad effectum bene sequitur Et potest igitur vult Christus nos servare Potest quia sacerdos semper vivens vult quia interpellat pro nobis Idem tribuit Christo Rom. 8.34 Heb. 9.24 absolutely saith Pareus but in relation unto his Priesthood He is able to save unto the uttermost seeing he ever liveth to act and discharge the part and office of a Priest for us to make intercession for us He died to merit our salvation and he liveth for ever actually to conferre it upon every soule that cometh unto God by him If he had not risen from his grave if he had not lived or if he had lived as Lazarus to dy againe we had been irrecoverably buried in the graves of our sinns but he liveth for ever Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 and therefore as the Apostle argueth Rom. 5.10 if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life His exaltation and raising of himselfe
and lively description of Christs exaltation 1. from the antecedent 2. from the parts or branches thereof 1. We have the antecedent of it Christs humiliation He humbled himselfe and became obedient unto death even the death of the crosse Wherefore God also hath highly exalted him c. Not only Papists but divers Protestants as Peter Martyr and Zanchy are of the opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quapropter wherefore denoteth a meritorious cause and not only a bare antecedent Doctor Featly to compose the controversy distinguisheth of Christ considered as a mediatour and as man Albeit saith he as mediatour he merited for us yet as man he might also merit for himselfe I should rather say that by his humiliation he merited his exaltation not for himselfe but for us in our behalfe and for our behoofe He merited it as it was the exaltation of a publique person the head of the Church The first light of this I confesse I had from Mr Cartwright in his answer unto the annotations of the Rhemists upon Philippians 2. v. 9. Whereas the Rhemists had alleadged Revel 5 9. Thou art worthy to take the booke c. for thou hast slaine and hast redeemed us v. 12. The place saith Mr Cartwright is nothing to this question For the worthinesse there spoken of is not considered in regard of that wich Christ was worthy to receive for himselfe but in regard of that which he was worthy to receive for us Now he was worthy for himselfe after the personall unitie to know all misteries and to receive all glory without regard of any worke that ever be did But to be worthy to receive it that we might be partakers of it could not be with safety of Gods justice but by his obedience and that to the death of the Crosse And this is the worthinesse which the Angels do so dignifie and commend in Jesus Christ v. 12. 2. Christ's exaltation is here made to consist in two particulars Transcendency of renowne v. 9. Supremacy of Authority vers 10 11. 1. Transcendency of renowne Gave him a name which is above every name The Lord rold David 2 Sam. 7.9 the type of Christ that he had made him a great name like unto the name of the great men that are in the earth But here we see that he hath given Christ the Antitype a name farre surmounting that of the greatest men upon the face of the earth A more glorious a more unspotted a more powerfull name 1. A more glorious name How narrow is the fame of the most renowned of the sonnes of men in comparison of that of Jesus Christ which is like the circuite of the sunne universall successively unto the whole world Hath the persons of any men been adored and worshipped with that Zeale and sincerity as Jesus Christ hath been by his Saints What mortall wight or immortall Angell hath been so much upon the tongues and hearts of men as he Whose life hath been read or heard with that assent that admiration and those affections as his No name you see hath been so celebrated and magnified as his And indeed none deserveth the praise and glory that his doth For what are the conquests of the greatest warriers unto that victory of his over our spirituall adversaries on the Crosse Where he spoiled principalities and powers and made a shew of them openly triumphing over them in it Col. 2.15 No scepter like unto the rod of his strength Psal 110.2 no earthly throne like to his on the right hand of the majesty on high The exploits of the greatest conquerours by the most formidable armies are but triflâ—… compared with his atchievements by the ministery of a few weake despised men 2. Christs name is more unspotted then any other name whatsoever and therefore in this respect it out shineth all other names farre more then the light of the sunne doth that of the dimmest taper The greatest chieftaines in the world have had some blot some odious but or other upon their names that have darkened all their glory Thus the name of Alexander the great was sullied with pride drunkenesse and Luxury the name of Hanniball stained with cruelty the name of Julius Caesar spotted and blur'd with ambition and tyranny But the name of Christ is as a most glorious so a spotlesse name Heb. 7.26 which is holy harmlesse undefiled separate from sinners In a third place It is a most powerfull name that hath all the world at a beck and that unto the very end of it The power of mens names hath seldome out-lived their persons Those that in their life time have most flourished in military glory whose very names hath awed not only their owne but bordering kingdomes yet we see their authority hath died with them After death their names have had a weake influence upon those of their servants and subjects whom they have most obliged In the Charnell house the greatest coward may tread upon the dust of the greatest conquerour The great name of Alexander could not secure his mother sister wives concubine posterity from violent and untimely ends The great name of * Three daies the corps of this great Monarch is said to have laine neglected while his servants attending to imbeazle his moveables in the end his youngest Son Henry had it conveyed to the Abbey of Cane where first at the entry into the Towne they who carried the corps left it alone and ran to quench an house on fire afterward brought to be intombed a Gentleman stands forth and in sterne manner forbids the interment in that place claiming the ground to be his inheritance descended from his Ancestors taken from him at the building of that Abbey appealing to Row their first founder for justice Whereupon they were faine to compound with him for an annuall rent Such adoe had the body of him after death who had made so much in his life to be brought to the earth and of all he attained had not now a roome to containe him without being purchased at the hand of another men esteeming a living dog more then a dead lyon Daniel Hist England p. 50 51. William the conquerour could not procure him in his own dominions a respectfull quiet and undisturbed funerall But now the name given unto Christ in his exaltation was no empty powerlesse thing but accompanied with the vast empire and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Beza noteth dignitatem celebritatem nominis cum re ipsâ conjunctam He gave him such a name that thereat every knee should how of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father v. 10 11. In which words we have the supremacy of Christs authority set forth unto us by three particulars à correlato ab adjuncto occupato à fine 1. From the generall subordination of all creatures unto it 2. From
their externall confession of it 3. From the reference of it unto its end the glory of God the Father 1. A correlato from the subordination of all rationall creatures unto it expressed in a borrowed speech by the bowing of the knee that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth The words plainly have reference unto Isaiah 45.23 which place Rom. 14.10,11,12 is brought as a proofe of the last and generall judgment we shall all stand before the judgment seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give account of himselfe to God Now all rationall creatures and only rationall creatures shall be judged and therefore they and only they are here meant However they may here in this world make head and opposition against the kingdome of Christ Jesus yet at last in the day of judgment they shall submit thereunto if not voluntarily yet by constraint and from this bowing and bending this submission of all intellectuall creatures unto Christ we may also argue by way of comparison from the greater unto the lesse for the universall subjection of all other creatures in their kind unto his authority 2. Ab abjuncto occupato from the confession hereof which shall be not only internall in the conscience but some way or other externall that every tongue should confesse that Jesus Christ is Lord. The good Angels and the glorious Saints in Heaven together with the Devils and damned ghosts in hell have neither bodily knees nor fleshly tongues as men have yet they have some meanes whereby they can and shall will they nill they testify their subjection unto the Lordship and dominion of Christ 3. We have this supremacy of Christs authority explained from it's end To the glory of God the Father The Kingdome Authority and dominion of Christ hath relation unto the glory that is knowledg worship and service of the Father and was confer'd upon him purposely for the promoting thereof Now is the Son of man glorified and God is glorified in him John 13.31 The third place is Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living That this is spoken of Christ as man is evident because the procurement of this dominion was the end of Christs death resurrection or revivall Two things here are to be considered 1. Who are the dead and living here spoken of 2. How his death and resurrection conduced unto his Lordship over these dead and living 1. Who are the dead and the living here spoken of He that expoundeth this of some only of the dead and living dares pervert Scripture from it's plaine sense saith Mr Baxter against Mr Tombes pag. 229. To say nothing of Estius and other Papists that so interpret it my poore plunder'd study affords five Protestants that so expound it Aretius Pareus Piscator Diodati and Dickson The holiest and most learned of men may mistake in the sense of a place of Scripture but sure me thinkes it is somewhat too severe a censure so say of such learned reverend and godly men that they dare pervert Scripture from it's plaine sense Such toothed expressions we must account but keenenesse in Mr Baxter But if such a passage had dropt from the tongue or penne of others very wise and pious men would have charged it at least with the appearance of scorne and arrogance But this exposition hath countenance from the coherence Whereas Mr Baxter saith nothing for the justifying of his sense only in a magisteriall way he passeth a very bitter censure upon those that dissent from him The dead and living here are as appeares by comparison of this verse with the foregoing such as live unto the Lord and such as die unto the Lord. And if Mr Baxter will say that all the living live unto the Lord and all the dead die unto the Lord he will make very bold with Scripture to maintain his prejudice and some perhaps may thinke as hardly of him as he doth of those worthies above mentioned that he dare pervert Scripture from it's plaine sense The scope of the Apostle is to take off believers from despising and judging one another v. 3. and the argument which he brings to perswade hereunto v. 7 8 9. is that all believers are the Lords servants They all live and die unto him for to this end Christ both died and rose and revived that he might be Lord both of the dead and of the living And if this be the scope of the words as Divers men of great ability and piety suppose why then the living and the dead spoken of v. 9. are not all the living and dead but only such as are believers and the Lords servants In a second place we are to enquire how Christs death and resurrection conduced unto this his Lordship over the dead and the living Why he died that he might purchase this Lordship over the dead and the living Revel 5.12 and he arose and revived that he might as man actually * notandum est non dicit ut fiat dominus scilicet ut accipiat jus potestatem dominandi sed ut dominetur id est ut exerceat acceptae patestatis et dominii usum Nam Christus a primo instanti suae incarnationis ratione unionis Hypostaticae fuit dominus omnium sed post mortem hujus dominii plenum exercitium accepit Cornel Alapide exercise and administer it that he might Lord or rule it over the dead and the living and indeed if he had not risen and revived he could not have as man actually exercised this Lordship because if he had not risen he had ceased to have been man In triduo mortis as Aquinas resolves and proves it * Dicendum quòd Christum verè fuisse mortuum est articulus fidei unde assercre omne illud per quod tollitur veritas mortis Christi est error contra fidem Propter quod in epistolâ Synodali Cyrilli dicitur fi quis non confitetur Dei verbum passum carne et crucifixum carne et quod mortem gustavit carne anathema fit Pertinet ad veritatem mortis hominis velanimalis quod per mortem definat esse homo vel animal mors enim hominis vel animalis provenit ex separatione animae quae complet rationem animalis vel hominis Et ideò dicere Christum in triduo mortis hominem fuisse simpliciter et absolute loquendo erronecum est par tert quaest quinquages Art quart He was not man He had not been able as man to have saved unto the uttermost unlesse he had lived for ever to make intercession for such as belong unto him Heb. 7.25 The fourth and last place is Col. 1.18 He is the beginning the first borne from the dead
locum Speciem ponit pro genere nam per lotionem pedum quod omnium ministeriorum humillimum est omnia exempla omnia ministeria intelligit humilitatis Maldonat in locum Quod ad externam pedum ablutionem attinet minimè fuit Christo propositum talem ritum sacrum in Ecclesia instituere sed secutus morem illis temporibus regionibus ab ultima vetustate consuetum ablutionis pedum ad viatores praesertim vespere excipiendos ut ex quamplurimis Scripturae locis apparet hoc genere sermonis mutuam verorum Christi Discipulorum omnium inter se conjunctionem ad quid vis muruae aedificationis causâ praestandum commendavit non verbo tantum sed suo quoque ipsius exemplo 1 Cor. 9.19.1 Tim. 5.10 Luc 7.44 Generalis est ergo haec praeceptio mutuam Christianorum omnium inter se charitatem omni officiorum genere testandam complectens quidem iis inprimis conveniens quos Dominus caeteâ—is doctrina omni verarum virtutum exemplo praefecit inter quas excellit profecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantopere ipsis commendata Mat. 20.27,28 Beza in locum Vide Piscatorem in locum The holiest of men have Christ for their Master the greatest and most powerfull have him for their Lord his washing then the feet not the head of his Disciples and servants should be a forcible inducement unto any man whatsoever to serve even the meanest of his brethren in the most condescending and self-denying acts of love especially seeing hee himselfe tells his disciples that this his practice was not so much for admiration as imitation vers 15. for I have given you an example that ye should do as I have done unto you This example of Christ obligeth all Christians for he speaketh unto his Apostles not only in the notion of Apostles or Ministers but also under the capacity of Christians and believers but yet there may be and no doubt is an appropriation of the obligation unto ministers so that it concerneth them in a more especiall manner then it doth others and so much may very probably be gathered from the last words of the next verse neither is he that is sent greater then he that sent him They that are sent by Christ as Ambassadors should not above all men disdaine the doing that of which they have a president in him their great Lord and Master but should make use of the meditation hereof as a powerfull incentive unto an affable humble carriage and behaviour and that unto both their fellow ministers and their brethren First unto their fellow brethren of the ministry no kind of eminency whatsoever can put such a distance between ministers of the gospell as there was between Christ the Apostles for he had all things delivered into his hand and them amongst the rest yet though he knew this he performed unto them an act of such servility as that when he addressed himselfe unto the performance thereof Peter was transported with a just wonder and utterly refused it as he thought then out of a devout reverence because he judged it no way suiting with the relation he had unto Christ for he was his Lord and Master and therefore he thought he should much forget himselfe to receive such service from him Peter saith unto him Lord dost thou wash my feet thou shalt never wash my * Tu mihi quid est tu quid est mihi cogitanda sunt potius quaÌ„ dicenda ne forte quod ex iis verbis aliquatenus dignum concepit anima non explicet lingua Aug. Oratio est abominantis remabsurdam indignam nam interrogando quidnam faciat Christus quasi manuÌ„ illi injicit Calv. in locum Interrogatio admirantis detrectantis tanquam rem absurdam minimeque decentem Piscat in locum feet ver 6 8. would some ministers but seriously sadly ponder this servile act of our Saviour unto his disciples servaÌ„ts they would not looke with such an eye of scorne neglect as they doe upon their poore brethren over whom they are advanced in this worlds lottery either by others ignorance or their own confidence Pragmaticalnesse rather then any true desert and ability This point of the humility of ministers towards one another our Saviour enforceth from the scope of his whole humiliation and from the last and lowest act thereof his death and passion Math. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many Seeing Christ who is the King of Kings hath for our sake subjected himselfe as a servant taken upon him the form and nature of a servant done the worke of a servant dyed the * Crucifixion was a death that commonly servants were sentenced unto seldome times freemen whence it is many times noted out by the name of servile supplicium by Tacitus Godwin Rom. Ant. death of a Servant he humbled himselfe and became obedient unto death even the death of the Crosse Phil. 2.8 There is a great deale of reason that as all Christians so all ministers should serve one another by love Gal. 5.13 Looke upon the words foregoing those but now quoted out of Mathew and you may see that Christ brought this his example as a motive whereby first he backs his prohibition of all affectation of Prelacy or domination in his ministers verse 25 26. Secondly he presseth them either unto humility diligence and faithfulnesse in discharge of the worke of their ministry in generall or else more particularly as some thinke unto an humble submission unto their fellow servants in the ministry for the furtherance of that which should be the common designe the salvation of mens soules and in this only he placeth the eminency of a minister vers 26 27. whosoever will be great among you let him be your minister And whosoever will be chiefe among you let him be your servant Those ministers that otherwise have been of great parts and learning have not left behind them so precious a name in the Church of God as those despised ones that have made it their study by submissive service of their brethren to further the common worke Mr Dickson hath another interpretation of these last words with which I have not met in any other and therefore I think it not amiss to acquaint the Reader with it If this command do not prevaile with the ambitious party but he must needs bring forth his ambitious desires then the rest of the Ministers are warranted to diminish of that mans estimation and to account the lesse of him by so much as he is ambitiously inclined to a principality and majority over the rest for so do the words beare let him be your Servant that is let him be so esteemed of and no more If any one among you affect to rule the rost to be a Dominus fac totum expect that his ipse dixit
unto whom it relates And therefore Christ intended good unto those principalities and powers unto whom he is an head But he designed no good unto the wicked Angels and therefore they are not here meant 3. The Principalities and powers here are in all probabilitie the Angels the worship of whom is prohibited vers 18. And they are good Angels For unlikely that the seducers against whom the Apostle dealeth should presse them unto the worship of wicked Angels Having found what is meant by these principalities and powers enquire we next how Christ as man is an head of them Why 1. in regard of excellency above them 2. in regard of authority over them And 3. As some thinke in respect of influence upon them 1. Then because in the manhood of Christ there dwelleth all-fulnesse of the Godhead bodily therefore as man he is an head unto the good Angels in regard of excellency or eminency above them He is superiour to them because all Angelicall perfections whatsoever fall farre short of the hypostaticall union which is denyed unto the Angels and vouchsafed unto the humane nature in the person of Christ He tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they Heb. 1.4 Though they be Principalities and powers excellent glorious and powerfull creatures yet they are still but meere creatures But now Christ as man hath by the personall union obtained a more excellent name then they because thereby as man he is personally the sonne of God * Homo potest accipi ratione suppositi sie cum suppositum naturae humanae in Christo siâ— persona filii Dei cui per se convenit esse Deum verum est quod Christus fecundum quod homo sit Deus Aquinas part rert quaest 16. Art 11. God himselfe the Lord and creatour of principalities and powers 2. Because in Christ man dwelleth all-fulnesse of the Godhead bodily therefore he is an head of the good Angels in regard of authority over them they are his servants his ministring spirits Heb. 1.14 made subject unto him 1 Pet. 3.22 so that he can command them at pleasure And hereupon they are tearmed his Angels Math. 13.42 and 16.27 and 24.31 Mark 13.27 Revel 1.1 and 22.16 That holy thing which shall be borne of thee said the Angell unto the Virgin Mary shall be called the sonne of God Luk. 1.35 Christ as man was the naturall sonne of God by the assumption of our nature in unitie of one person and because he was the sonne of God heire and Lord of all therefore he is the King and governour of even thrones and dominions principalities and powers and hath them all at a becke 3. Some go farther say that Christ is an head unto the goâ—d Angels in regard of internall influence upon theÌ„ He is unto theÌ„ say they a mediatour though not of redemption or reconciliation For so he is a mediatour only betweene God and men for whom he gave his life a ransome 1 Timoth. 2.5,6 yet of preservation or confirmation in that they owe unto his merits the prevention of their fall and the continuance and establishment of their peace and friendship with God But this opinion may be impugned by what some Schoolemen of great note Vasquez in tert part Thomae tom 1. disp 49. Becaâ—us Summa Theol. tom 1. tract 3. cap. 2. quaest 4. pag. 58. c. and tom 5. cap. 14. quaest 9. pag. 261 and others have said against the meritorious influence of Christ as man upon the grace and essentiall glory of Angels who yet grant in his humanity an influence of illumination Ephes 3.10 and accidentall joy Luk. 15.7,9 upon them We may from them take these two arguments 1. To say that the Angels confirmation in their gracious and glorious estate the preservation of them from falling doth presuppose the fall of Adam is a proofelesse assertion But the mediation of Christ presupposeth the fall of Adam as being occasioned thereby And for any one to affirme that Christ had been mediatour and had been incarnate if Adam had never falne is to speake without evidence from scripture therefore Christ's mediation for the confirmation and preservation of Angels is an unscripturall notion 2. Christ merited for those unto whom he was a mediatour But now Christ did not merit any thing for Angels therefore he was not a mediatour for them The minor which onely will be questioned may be thus proved Christ died for all those unto whom he merited any thing because his merits had their consummation at his death * John 19â—36 But now the scripture speakes not one word or syllable of Christ's dying for the Angels and therefore we may conclude it is also silent as touching his meriting any thing for them And therefore I shall for my part content my selse with ignorance thereof Indeed the two former particulars of Christ's headship over the Angels superiority above them and government of them is sufficient for the comfort of the Church It is a great honour unto the Church that the good Angels in heaven are in point of Dignity inferiour unto her husband but that they are under his authority subject unto his government makes much for her reall benefit and security For how can she be unsafe who is married unto the Lord Generall of the Militia of heaven All the Angels in heaven are the subjects of Christ man fully conformable unto his commands and therefore will be very ready to doe any possible service unto the Queene of their King They will be very forward to minister in all things requisite unto all heires of salvation Heb. 1.14 to encampe round about them Psalm 34.7 It is part of their charge given unto them by Christ to keepe his members in all their wayes to beare them up in their hands least they dash their foot against a stone Psalm 91.11,12 Though the Church be begirt with never so many and powerfull adversaries yet she should shake off all carnall feare of them Because her Saviour can when he will command what multitudes please him of the heavenly host for her guard and protection The combinations and attempts of all the principalities and powers in earth and hell for her ruine cannot but be vaine and fruitlesse as long as her head is head of all the principalities and powers in heaven for against these the other can make no resistance This Presidenteship of Christ over the Angels was shewed in a vision unto the prophet Zechariah for the incouragement of the Jewes against their abject state under the Persian empire I saw by night and behold a man riding upon a red horse and he stood among the myrtle trees that were in the bottome and behind were there red horses speckled and white Then said I O my Lord what are these And the Angell that talked with
Priests bearing the names of the children of Israel upon his two x Quod verò spectat usum Ephod seu amiculi debuit reliquis vestibus summi Sacerdotis superindui eidem pectorale inseri in gemmis quae humero aptarentur habere nomina duodecim filiorum Israel ut significaret Christum Ecclesiam ejusque membra omnia semper in memoria habere etiam obverso tergo propter amorem ardentissimum quo eos prosequitur ac propter ipsos coram Deo semper apparere Heb. 7.16 Rivet in locum shoulders for a memoriall as well as on his breast plate ver 12. His heart is towards them when his face is not I shall close all these testimonies with that of the Apostle Paul Ep. 3.18,19 then which no one place of Scripture more fully expresseth the transcendency of Christs love unto us 1. Vers 18. He ascribes unto Christ's love one dimension more then Naturalists attribute unto bodies not onely length breadth depth but also height a Dickson in locum Length in regard of it's eternity breadth in respect of it's extent unto all ages and orders of men unto the Catholique Church scattered over the face of the whole earth depth in regard of it's condescension unto a deliverance of us out of an abysse of sinne and misery Height in regard of it's exaltation of us unto an heavenly happinesse Aquinas as Estius informeth mee thinkes that the Apostle here alludeth unto Job 11.8,9 It is as high as heaven what canst thou doe Deeper then Hell what canst thou know the measure thereof is longer then the earth and broader then the sea But now in vers 19. we have this immensity of Christ's love set forth more plainly The love of Christ passeth knowledge that is cannot be perfectly fully and exactly knowne either by men or Angels The Apostle thinks b Videri potest Apostolus respice real Gnosticos qui hoc superbo nomine sese nuncupaverunt à scientia quam sihi peculiariter venditabant utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atqui longè majus est scire charitateÌ„ Christi â—…pote quae universam Gnosticorum omniúmque Philosophorum scientiam excedit quia mysterium charitatis Christi quâ semetipsum pro nobis tradidit in cor hominis cujusquam non ascendit sicut in genere de hujusmodi mysteriis sapientiae Christianae testatur Apostolus 1. Cor. 2.9 Estius seems to have regard unto the Gnosticks who called themselves by this proud name from that knowledge which they pretended unto above others To take them off from this overweening conceit the Apostle tels them that the love of Christ is so incomprehensible as that it surpasseth all the capacity of our wits fully to conceive it in our minds and therefore it is able to puzzle and non-plus them and all others that vainly boast a knowledge of darke and hidden mysteries Unto these testimonies I shall adde two other arguments of the fulnesse of Christs love 1. The freenesse of it And 2. the unmeasurablenesse of it's fruits or effects 1. The absolute freenesse of it It was neither for his advantage as an end nor for our deservings as a motive He first loved us 1 Joh. 4.19 While we were sinners Christ died for us Rom. 5.8 When we were enemies we were reconciled unto God by the death of his Sonne vers 10. As it is unmerited so secondly its fruits and effects to wit his purchase and application of our redemption are unmeasurable by our understandings here in this life 1 His purchase of our redemption not by corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18,19 did so farre exceed humane reason as that it became thereunto a rocke of offence Greater love saith our Saviour hath no man then this that a man lay downe his life for his friend Joh. 15.13 But he himselfe hath given us a greater expression of his owne love He hath laid downe his life for enemies for traytours and rebels and besides this life that he laid downe cannot be equalled by the lives of the greatest of all the sons of men For it was the life of the Son of God and therefore of peerelesse and inestimable value 1 Joh. 3.16 2. As for his application of our redemption if we endeavour to search it unto the bottome it will be found farre to surmount humane reach Is not the originall of it our election one of the most mysterious points in all Divinity are not the parts of it vocation justification adoption sanctification glorification all matters of perplext difficulty Alas how endlesse intricate are the disputes of most learned Theologues touching their nature order and distinction And we should but flatter our selves to expect a decision of these disputes fully and clearely satisfactory as long as we remaine cloathed with corruptible flesh To make now some briefe application of this fulnesse of Christ's love unto us 1. It yeilds abundant consolation unto all true believers That may be said of them which was prophesied of Naphtali Deut. 33.23 They shall be satisfied with favour and full of the blessing of the Lord. The earth is full of the goodnesse of the Lord Psal 33. â—5 Therefore much more the Church Riches of patience long suffering and forbearance are extended unto vessels of wrath Rom. 9.22 Rom. 2.4 therefore undoubtedly the c Divitias gloriae pro gloriofissimas Hebraismus Pareus riches of glory that is glorious grace or the most glorious riches of grace Rom. 9.23 shall be heaped and poured upon vessels of mercy If Christ as a private person out of Charity unto the humane nature as * Dr Twisse some hold did commiserate the impenitent Jewes and wept over them Luk. 19.41 O then what yearning of bowels what tendernesse of compassion is there in him by vertue of his office as he is mediator towards those whom his father hath given him If our hearts be sad and disconsolate our spirits weary wounded and heavy laden with the sense of sinne Why Christ's love saith the Church is better then wine Cant. 1.2 Wine is a very comfortable creature making glad the heart Psal 104.15 and the life merry It maketh the needy and those that are of heavy heart to forget their poverty and remember their misery no more Prov. 31.6,7 and therefore may very well by a synecdoche be put for all worldly delights The words then may be thus paraphrased Thy love is sweeter more comfortable pleasant and rejoycing the heart then the choicest of earthly pleasures If we are assayled by our Corruptions within by temptations afflictions and persecutions without why Christ's love is a banner over us animating us to quit our selves as becommeth the souldiers of the Lord of Hosts for the use of a banner standard or ensigne is as to draw and keepe souldiers togeither Isay 5.26 and 11.10 So also to encourage them Psal 60.4 thou hast given a
teares Here they sow in teares Psal 126.5 Thou feedest them with the bread of teares and givest them teares to drink in great measure Psalm 80.5 But light is sowen for the righteous and gladnesse for the upright in heart Psalm 97.11 and a glorious harvest will come wherein they shall reape in joy and God shall wipe away all teares from their eies Revel 21.4 Man that is borne of a woman is of few dayes and trouble Job 14.1 man is borne unto trouble as the sparkes flee upward Job 5.7 But there remaineth a rest unto the people of God Hebr. 4.9 a rest from all their labours Revel 14.13 their hearts therefore may be glad and their glory may rejoyce and their flesh also shall rest in hope Psalm 16.9 who almost but may take up that complaint of the Psalmist Psalm 88.3 My soule is full of troubles and my life draweth nigh unto the grave But unto it all Christ's members may oppose that which David speaketh in the name of Christ himselfe Thou wilt make knowne unto mee the waies of life Thou shalt make me full of joy with thy countenance Act. 2.28 Here Gods people have waters of affliction of a full cup wrung out unto them Psalm 73.10 Here they have a full draught of misery But against the bitternesse of this cup they may be cheared by expectation of the river of divine pleasures the streames thereof make glad the city of God which God hath promised to make all those drinke of that put their trust under the shadow of his wing For with him is the fountaine of life in his light shall we see light Psalm 36.8,9 Amongst the miseries of this life we may well range the infamy of our names and it is common and incident to the most of men Who almost so innocent but hath occasion to complaine as David Psal 69.19,20 Thou hast knowne my reproach and my shame and my dishonour c. Reproach hath broken my heart and I am full of heavinesse Against this we should comfort our selves with this confidence that God will one day cleare up our reputations and wipe away all obloquies from our names The Lord Christ will come to be glorified in his saints and to be admired in all them that believe 2 Thes 1.10 The Lord Christ will be the fountaine of their glory and the measure of it will be unto admiration Unto the reproaches which the names of saints and Believers lie under we may add that which ministreth no lesse argument of griefe and sorrow unto a sanctified soule the unavoidable society of the ungodly How was just Lot vexed with the filthy conversation of the wicked 2 Pet. 2.7 Woe is me saith David that I sojourne in Mesech that I dwell in the tents of Kedar Psalm 120.5 But against this we must solace our selves by the hopes of Gods glorious presence in which we shall enjoy as Christ now doth fulnesse of joy and pleasures for evermore at the right hand of God Lastly here is comfort and encouragement unto those that are Christs against the terrours of death When we are as Joshua and David to goe the way of all the earth Joshua 23.14 1 Kings 2.2 to die This consideration may comfort us that God will shew us the path of life make knowne unto us experimentally the waies of life Nature trembleth to consider that one day it must descend downe into the throne of death make it's bed in the dust among wormes and putrefaction But Faith erects the soule by giving evidence of our future full vindication from all the dishonour of the grave and full conformity unto the all-fulnessē of Christs glory Lastly the all-fulnesse of glory that dwelleth in Christs humanity may be applied in a way of exhortation 1. Because it is the pattern pledge of our owne fulnesse of glory Phil. 1.21 Therefore it should weane us from the love of this miserable world and life and quicken in us an earnest expectation of and fervent longing for that time day wherein this glory shall be not only revealed but communicated unto us Death will put a period unto the most lasting joyes of this world therefore we should not let out our hearts unto them but there are pleasures at Gods right hand that are beyond its reach for they shall be for evermore The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from a word that signifies victory because * Rivet in locū eternity is as it were a conquest of time and whatsoever is measured thereby Unto these everlasting delights our soules should be alwaies suspiring Here we are troubled with the passibility animality and weaknesse of our bodies and we dread all thoughts of the corruption and dishonour of the grave and therefore we should sigh and groane in our selves for the redemption of our bodies we should ardently wish and pray for incorruptible powerfull glorious and Spirituall bodies The sin of the soule is an heavier loade unto a gracious heart then the frailty of the body O wretched man that I am saith Paul who shall deliver me from the body of this death Rom. 7.24 Why death it selfe will give a full and finall deliverance it will exempt as from the pollution of sin so from the vexation of all temptation to it After death there will be no more any lustings of the flesh against the Spirit no more any warring of the law in our members against the law of our minds and bringing us into captivity unto the law of sin which is in our members Rom. 7.23 And therefore death is desirable by all that are in Christ Phil. 1.23 so it be with submission unto the decree of God with a patient contentation to serve our owne generation by the will of God Act. 13.36 To do first that service for the Church which God hath appointed us No filthinesse comparable unto that in the spot of sin and therefore how welcome should a glorified condition be unto us in which we shall be without spot blemish wrinkle or any such thing The mortification of sin in this life is attended with the peace of conscience that passeth all understanding but because it is not perfect therefore it is often interrupted with stormes But the utter eradication of sin is followed with a perpetuall calme and therefore ardently desired by all that know and prize tranquillity of Spirit A cluster of grapes cut down at the brook of Eshcol and brought into the wildernesse was very sweet Numb 13. Oh then how pleasant will the whole vintage in the land of Canaan be If the first fruites of our glory be so joyous and delightfull O then the comfort that we shall reap in the whole crap or harvest The fulnesse and perfection of our glory is such as never entered into the heart of man 1 Cor. 2.9 The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter as that he desired his sight of it might never have end or