I shall at large handle those words Math. 28.18 All power is given to me in heaven and in earth Here by power may be understood either a physical power of efficacy or a moral power of authority 1. A physical power of efficacy and that is say some the omnipotency of his God-head or else as others determine a spiritual power of his manhood 1. Some take this all power for the omnipotency of his Godhead and they are againe subdivided 1. Divers Orthodoxe writers affirme that omnipotency is given unto Christ as he is the eternal Son of God Others 2. as the Vbiquitaries hold that it is given unto him as man 1. Divers Orthodoxe writers averre that omnipotency is given unto Christ as he is the eternal Son of God and that againe two waâ—es 1. By eternal generation 2. In respect of the declaration thereof at his resurrection 1. They affirme that omnipotency together with all other divine properties are communicated from the Father unto the Son by eternal generation and whereas perhaps some may think it strange that any thing should be given unto the eternal Son of God to satisfy such they alleadge John 5.26 As the Father hath life in himselfe so hath he given unto the Son to have life in himselfe That is as the Father hath the divine essence or Godhead independently So hath he given unto the Sonne to wit non gratuito dono saith Cajetan sed naturaliâ—generatione to have it also without dependance on any The learned Gillespie in his Aarons rod blossoming c. pag. 217. 218. Undertaketh to prove this interpretation to be agreeable as unto the analogy of faith so also unto the cohesion and dependance of the words Christ saith he being to give a commission to the Apostles to go and preach the Gospel to all nations he first anticipateth a great objection which might arise in the Apostles minds they might thinke how shall we be able to carry the Gospel through the nations We shall have all the powers of the world against us To remove this fear he said all power is given unto me in heaven and in earth as if he had said Doe you believe that I who send you out am the Son of the living God Then know assuredly that my divine power and soveraignty shall be for you and I will so over-rule all the Kings and Potentates and States of the world as may be most for my glory and your good fear not therefore but go and preach to all nations The same Author addeth that all power in heaven and in earth may be said to be given unto Christ as he is the eternal Son of God in another respect namely in respect of the Declaration thereof at his resurrection He was declared to be the Son of God with power by the resurrection from the dead Rom. 1.4 This sense he tels us Gomarus and others give in answer unto the Vbiquitaries as also that they clear it by Augustin's rule Aliquid dicitur fieri quando incipit patefieri And this is no more strange then to say That Christ was begotten that day when he was raised from the dead Act. 13.33 Unto both these interpretations I oppose these following particulars 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza urgeth upon the text against the Lutherans signifieth properly not might and ability but right and authority And why shall we recede from the proper acception of the word without some cogent reason which to me is yet invisible 2. A gift to speak properly is free and arbitrary Whereas the communication of omnipotency unto the Son by eternal generation is natural and necessary and therefore cannot be said to be given unless by a metaphor And then as for manifestation of this omnipitency by the resurrection that is said to be a donation thereof only metonymically Now why should we hunt for tropes as long as the words may fairly be interpreted in their native and proper sense 3. In all probability the power that is here given unto Christ is for it's general nature the same which in the following words he d Loquitur hic non de qualibet potestate sed ea quam Apostolis dabat id est de potestate regni sui spiritualis acquirendi colligendique quam ad rem Apostolos mittâ—bat Maldonat in locum communicates unto his Apostles But this is a power of office and authority a power to teach and baptize all nations and therefore unlikely that the former should be a power of efficacy And these exceptions I make against both interpretations joyntly Against the first I shall yet farther argue in particular And my arguments shall be drawn 1. from the ground 2. From the Antecedent and 3. from a comparison of this donation 1. From the ground of this donation Gods free love and grace Joh. 3.35 Because God loveth the Son therefore he giveth all things into his hands Phil. 2.9 God hath given him a name which is above every name The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hath given freely and frankly out of grace But now the communication of the God-head and it's properties and consequently omnipotency unto the Sonne is not by grace but by nature For the Father did not beget the Son freely as freedome implieth indifferency and is opposed unto not only coaction but also intrinsecal and naturall necessity Because it was not in the power of the Father to forbeare the begetting of his Son he could not but beget him and therefore the Fathers generation of the Sonne was not say the * Suarez de Deo uno Trino tract 3. de trinitate lib. 6. cap. 4. pag. 445 446. Raynaudus de libertate pag. 52 53. Schoolmen voluntary causally but objectively He willed it not with an antecedent will by way of a cause or principle but with a concomitant will He willed it not with a will of desire but with a will of most perfect complacency or approbation Whereupon he is termed the Son of his love Col. 1.13 the Son in whom he was wel-pleased Math. 3.17 he was well pleased with and delighted in the communication of the Godhead unto him 2. From the Antecedent of this donation c. which is Christ's humiliation and obedience unto the death of the Cross together with his resurrection as appeareth by Phil. 2.7,8,9,10 and Ephes 1.20,21,22 which are places generally looked upon by Interpreters as of the same importance with this in Mathew But now the communication of omnipotency unto the Son by eternal generation can have no such antecedent 3. From a comparison of this donation of all power unto Christ with the sending of him by the Father for the Syriack Interpreter as Beza informeth me quotes Joh. 20.21 as a place paralel unto this As my Father hath sent me so send I you He thought it seemeth that this giving of all-power in heaven and in earth unto Christ was the same with the Father's sending of him And his Fathers sending of him was
and head of his Church and therefore termed a mediatory power and this is the power spoken of in this place But now say our Divines against the Papists Christ is Mediatour according unto both natures not only as man but as God and man The divine authority then of Christ is mediatory not as it is common unto every person in the Trinity but as it is appropriate unto him the second person Thus speakes the learned and pious Bayne on the Ephesians pag. 187. This person as God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute government over all the creatures in heaven and earth And again pag. 183. So that though the Father and Spirit have a right and soveraignty over the creature yet they doe not immediately execute this in such sort as the Son doth which maketh Christ say Joh. 5.22 The Father judgeth none but hath given all judgment unto the Son But now it may be objected that as every person executeth government over all creatures both in heaven and earth because it is an outward worke of the Trinity and therefore common unto every person so also they doe it in an immediate manner immediatione tum suppositi tum virtutis as all divine works are done and therefore Christ's execution of the soveraigne dominion of God over every creature immediately makes nothing unto the appropriation of this soveraigne dominion unto his person A solution of this doubt you may gather from what D. Field pag. 43. answereth unto a like objection against his being a mediatour according unto both natures concurring in the work of mediation His words I shall insert at large If it be alleadged that opera Trinitatis ad extra are indivisa that is that there is nothing that one of the persons of the blessed Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the persons We answer that as the persons of the blessed Trinity though they be one and the same God yet differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subsistence and the manner of having and possessing the Deity and divine nature so though their action be the same and the work done by them yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of doing it for the Father doth all things authoritativè and the Son subauthoritativè as the School-men speak that is the Father as he from whom and of whom all things are the Son as he by whom all things are not as if he were an instrument but as principium à principio that is a cause and beginning of things that hath received the essence it hath and power of working from another though the very same that is in the other And in this sort to quicken give life and to impart the spirit of sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity and therefore notwithstanding the objection taken from the unity of the works of the divine persons may be a worke of mediation In these words he layeth down two grounds of the appropriation of workes of divine power and authority to Christ as a Mediatour The first is the order and manner of his both subsisting and working but this if I mistake not is impertinent and unsatisfactory unto the Objection For it would have agreed unto him as the Sonne of God if he had never been Mediatour But the second ground the instrumental concurrence of the humane nature commeth home and fully satisfieth the doubt For though all the persons have an immediate influence upon all works of divine power and Authority yet the Sonne only produceth such of them at least as relate unto his Church by the instrumental association and concurrence of his manhood personally united with him To performe them simply as God is common to the whole Trinity To performe them as God man is appropriate to Christ as Mediatour As ascribed unto him they are say Divines Theandrical that is divinely humane And this occasioneth me to interpret that place alleadged by M. Bayne John 5.22 The Father judgeth no man but hath committed all judgment unto the Son Here the Father judgeth no man in the same sense that it is committed unto the Son now it is committed unto the Son as he is Mediatour God incarnate God manifested in the flesh subsisting in the forme of a servant that is the nature of a man and thus the Father judgeth no man Thus f Judicare describitur aliter paâ—ris quà m filii Describitur enim pater non judicare eâ ratione quia non exerceâ— personam sensibilis judicis quia pater non est homo non est judex sensibilis deillâ— enim judicio est sermo quo mundus est judicaâ—dus Cajetan expounds the words The Sonne alone shall exercise the part of a Judge which may be perceived by the senses of the body He alone shall set upon an external Tribunal and pronounce an audible sentence But this appropriation of Divine authority unto Christ is not this donation of all power unto him in heaven and earth For that as you may see in D. Feild pag. 434. is an immediate consequent of the personal union Whereas this is a sequel of Christ's passion and resurrection Ought not Christ to have suffered these things and to enter into his glory Luk. 24.26 When he had by himselfe purged our sins he sate down on the right hand of the majesty on high Heb. 1.3 2. Christ's judiciary power is one branch of that universal power given unto him in heaven and earth Now saith Christ the Father hath given the Son authority to execute judgment because he is the sonne of man John 5.27 or rather as Beza renders it as the Son of man so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much thinkes he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the foregoing verse as you may see in Cajetan Christ sheweth how that the Father hath given unto the Sonne as he is the Sonne of God to have life in himselfe without dependance on any other not by any gratuitous gift but by natural generation and here in this verse he declareth how he hath given him Authority to execute judgment as he is the Son of man by a gratuitous gift 3. The giving of all Authority to Christ in heaven and in earth is by the general consent of Divines included in the placing of him at the right hand of God Now however Damascene stretcheth the expression of his sitting at the right hand of God to signify his equality with the Father from all eternity in point of divine majesty yet as Bishop Davenant on the Colossians pag. 263. observeth
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
shall not be confounded v. 6 that is shall not be disappointed of his hope all other foundations will faile men and prove but as a Spiders web Job 8.14 so that whosoever relieth on them shall be covered with shame and confusion of face In the words I believe there is a litotes by deniall of Confusion and shame is understood the affirmation of extraordinary comfort and confidence He that believeth on him shall not be ashamed or confounded that is he shall lift up his head with a full joy triumph and unshaken confidence whereas others shall hide their heads and not be able to looke the lambe in the face as being utterly abashed at the vanity and deceitfulnesse of those foundations upon which they have built and relied From this in the third place the Apostle inferreth the honour and glory of those that by faith leane upon him as a foundation He that believeth on him shall not be confounded unto you therefore which believe he is an honour v. 6 7. indeed for a man to have his expectation concerning the eternall happinesse of his soule fully answered at the last day when the hopes of the great and wise men of the world shall be utterly frustrate must needs make much for a mans honour in the sight of men and Angels Vnto you which believe he is an honour because you have honoured him received his testimony set your seale as it were to his veracity therefore he will honour you derive unto you his honour and glory make you in together with him the Sons of God heires of Heaven spirituall Kings and priests Revel 1.6 To conclude what I have to say at present touching this fulnesse of Christs office over the Church Submission unto it is a thing from which we are of our selves averse The resolve of the Jewes is the naturall language of every carnall mans heart We will not have this man to reigne over us Luk. 19.14 Well therefore let us humbly implore the over-ruling influence of heaven to worke us unto an unfeigned acknowledgment of and sincere obedience unto the full authority of Christ for no man saith the Apostle can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 It is an easy matter formally and verbally to professe it but to acknowledge it cordially and affectionately out of a true faith and full perswasion of heart impossible unlesse we be taught swayed and acted by the Holy spirit 2. I shall proceed to that use and application which may be made of the fulnesse of Christs authority in generall over the whole universe wherein I shall not wholly exclude his fulnesse of authority over his Church but shall sometimes have reference thereunto 1. Then for information we may hence inferre the dignity of the members and ministers of Christ 1. The dignity of the members of Christ they are the servants subjects friends favourites brethren nay spouse of him that hath all power in heaven and in earth and to be so neerely and intimately related unto a person of such power and authority is in heavens Herauldry a farre greater honour then to be absolute and universall monarch of the whole earth This is an unspeakable comfort unto all true believers in their lowest condition and should be a strong engagement to walke suitably unto the height of such relations as becommeth the servants of so great a master the subjects nay friends and favourites of so redoubted a king the spouse of so powerfull and glorious a husband 2. We may hence inferre the dignity of the ministers of Christ They have their office and commission from him that hath a commission from the father to governe all creatures in heaven and in earth They are the only Embassadours of the King of Kings and Lord of Lords the keepers of his great seales the sacraments the stewards and rulers of his house 1 Cor. 4.1 Heb. 13.17 And from this dignity of the ministeriall function we may presse both ministers and people unto their severall and respective duties 1. The Dignity of ministers should mind them of and move them unto their duty not to walke beneath the eminency of that relation which they have unto their great Lord and master the prince of all the Kings of the earth His name is above every name and therefore they who are chosen vessels to beare his name Act. 9.15 should be very carefull not to cast any reproach or dishonour upon his name not to occasion the blasphemie thereof by any either indiscretion or scandall in their conversation It would be a very great and foule incongruence if whereas Christ who hath a fulnesse of all authority hath given them an office worthy of double honour yet notwithstanding they should render their persons vile and contemptible 2. The dignity of ministers should be a powerfull incentive unto their people to give them all due respect double honour as the Apostle phraseth it 1 Timoth. 5.17 I cannot enforce this use better then in the words of one of the best of our English Prelates Bishop Lake He that looketh upon the persons of ministers only will not much esteeme either them or their words but adde whose ministers they are and that requireth reverence to be yeelded to their persons and obedience to their doctrine Especially if we consider that all those to whom they come are at his mercy from whom they come for he hath power over them all and such power he must have that sends so it is not a message sent by a King to a neighbour King but by a King to his vassals the more are they to be respected and their words heeded States and Princes in all ages have had a very deep resentment of injuries done unto their Embassadours How severely did David revenge the disgrace that Hanun put upon his messengers 2 Sam. Chapters 10 11 12. And the Romans extinguished Corinth though the eye of Greece for violating their Embassadours and yet the violation was so small as that Florus could not tell whether it were voce or manu What severity then may they expect in the day of retribution the greatest part of whose religion is to heap indignities upon the messengers of Christ Jesus whom he hath sent with the offer of peace and pardon unto the sonnes of men For if earthly Potentates be so tender and touchy in the point of their Embassadours honour and safety can they dreame that Christ who hath all power given unto him in heaven earth should be so tamely insensible of the affronts that are offered unto his Embassadours as without repentance to suffer them to passe unpunished and unrevenged Doth not he himselfe tell us that a bare contempt of his ministers much more all violent and other injurious treatings of them reflect in the upshot upon himselfe and his father He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk. 10.16 They have their commission from him and he hath
me said unto me I will shew thee what these be And the man that stood among the myrtle trees answered and said These are they whom the Lord hath sent to walke to and fro through the earth Zech. 1. vers 8 9 10. Here we have the then low and depressed condition of the Church set forth by diverse particulars It was night with her a darke and sad time she was in a valley or bottome And this bottome was covered with the shadow of black and thick trees It was in the bottome among the myrtle trees But now the King and protector of the Church is ready for her succour and reliefe And therefore he is said to be riding And he is like a consuming fire all in a flame with anger against her enemies and therefore he is said to ride on a red horse He is wayted and attended on by Angels whom he employeth in his errands They walke to and fro through the earth vers 10. And they give up their account unto him vers 11. Behind him were there red horses speckled and white They were behind him as souldiers following their captaine and there were some for all dispensations Junius Red horses ad praestanda judicia for execution of his judgments White horses ad beneficia ejus praestanda for conveyance of his benefits And speckled horses ad utrunque conjunctim for actions of a mixt nature partly for protection of his Church and partly for punishment of her adversaries Christs soveraignety over the Angels is you see a very comfortable doctrine unto the people of Christ As it is usefull for their consolation so farther it may serve for dehortation of them from the adoration and invocation of Angels which perhaps the Apostle particularly aymed at against the Gnosticks and other seducers that urged the worship of Angels vers 18. Suppose they be most excellent and powerfull creatures Principalities and Powers yet they are still the subjects and servants of Christ our mediatour He still is their head and soveraigne and therefore it were a very foolish part to forsake him and flie unto their mediation I shall conclude all that I have to say on these words with that of Calvin in locum Sed interim tenendum est sursum deorsum cancellos nobis circundari ne à Christo vel tantillum divertat fides nostra This one thing must be kept in remembrance that the Apostle here sets us limits up-wards and down wards Upwards towards the Angels Principalities and powers And down-wards towards philosophy and vaine deceit after the tradition of men and after the rudiments of the world that so our faith may not swerve a jot from our head and redeemer Christ Jesus in whom dwelleth all fulnesse of the Codhead bodily In Christ as man Secondly there was a fulnesse of grace There was in Christ saith Pererius upon Joh. 1.14 a threefold fulnesse of grace For there was in him habituall grace the grace of headship and the grace of union and in all these three he had a fulnesse 1. The habit uall grace concreated with the soule of Christ was most full because it was in the highest degree and in the highest manner and in the greatest excellency wherein it could be had secundum rationem gratiae and according unto the end whereunto grace was ordained which is the union of an intellectuall nature with God He was full of grace having every vertue grace gift operation effect of grace 2. The grace of headship was most full in Christ as reaching unto all the elect not onely men but angels also 3. The grace of union was in him not onely full but * He meaneth terminatively as it is terminated unto an infinite person For formally in it felfe the union is finite infinite Because the union was made in the person of the word which was of infinite perfection and vertue He nameth also another cause for which this grace of union may be said to be most full Because the word hath assumed into the unity of it's person not onely the soule of man but also his body and all the parts thereof All things whatsoever that appertaine unto either the verity or integrity of the humane nature Neither is this union of them with it for a certaine determinate time but for perpetuity so that they never are to be separated therefrom Thus Pererius For the fuller opening of this branch of Christs fulnesse I shall handle these two following particulars Christ as man was 1. the object 2 the subject of a fulnesse of grace 1. He was the object of a fulnesse of grace taking grace for the love and favour of God And to shew this Solomon a type of Christ was by the command of the Lord himselfe tearmed Jedidiah Cornell Alapide that is beloved of the Lord 2 Sam. 12.24 and Ephes 1.6 He is tearmed absolutely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beloved Because he is beloved above all others and none are beloved but in and for him Because it is he whom the father loveth and hath loved from everlasting not for any other but for himselfe as being his naturall sonne in whom there is a perfect resemblance of him Agreeable unto this is that which Christ under the name of wisdome speakes of himselfe in Prov. 8.30 Then was I by him as one brought up with him and I was dayly his delight c. Two things are here remarkable unto our present purpose 1. in the Hebrew 'tis in the plurall number * The new Annotations delights to signify that he was his greatest delight And 2. we have the connexion of this delight of the father in the sonne and that on both the fathers and the sonnes part 1. It is connexed on the fathers part with his creation of all things Then was I dayly his delight that is when he prepared the heavens when he set a compasse upon the face of the depth when be established the clouds above when he strengthned the fountaines of the deepe when he gave to the sea his decree that the waters should not passe his commandement When he appointed the foundations of the earth vers 27 28 29. And the reason of this connexion of the fathers complacency in the sonne with his creation of the heavens the fountaines of the deepe the sea the foundations of the earth was to intimate that the father tooke more pleasure in his sonne then in the view of all his creatures then in all the glory and beauty that was in heaven and in earth Next we have the connexion of it on the sonnes part and that 1. naturall and necessary with his owne delight in the father Rejoycing alwaies before him vers 30. 2. gratuitous and voluntary with his complacency in the sonnes of men Rejoycing in the habitable part of his earth and my delights were with the sons of men vers 31. The great and wonderfull interest he hath in his father's love is as some conceive set forth by
clearly demonstrates the matchlesse eminency of the Fathers love unto us and so is a very pressing argument for our thanksgiving See what our Saviour himselfe speakes in exaltation and as it were admiration of this love Joh. 3.16 God so loved the world that he gave his onely begotten sonne c. The particle so points out such an height of love as is unexpressible Ransacke all the Poëts and in all their fictions you can find no paralell unto this love That he should seeme for a time to suspend his love unto his beloved that he might extend his love unto enemies unto traytors and rebels that he should deliver up the sonne of his love unto the utmost severity and rigour of the law for the ransome of Children of wrath that he should not spare him for this intent that he might spare them that hee should make him a curse to redeeme them from the curse of the law Galat. 3.13 that hee should scourge him to heale them Isai 53.5 punish him to save them give him up unto death that they might enjoy eternall life that he should desert him in point of consolation that they might not be eternally lost but embraced in the armes of his love for ever O this speaketh the most transcendent love that ever God shewed towards any miserable creature And therefore the most enlarged thankes and praises will fall infinitely short of it In the next place if we consider the connexion of this fulnesse of Gods love unto Christ with Christ's fulnesse of love unto us we shall find very great reason for the direction of our thankes and praises unto Christ himselfe as well as unto the Father We have these two fulnesses of love connexed by Christ under the name of wisdome Prov. 8.30,31 Though he was by God as one brought up with him and was daily his delight rejoycing in the habitable part of his earth and his delights were with the sons of men Which passage we may expound by those words of our Saviour Joh. 15.3 As the Father hath loved me so have I loved you O what an astonishable condescention is there in this love of our Saviour that the darling and onely beloved of the great God of glorious heaven should fetch a spouse from this miserable earth should cast his eye and set his heart upon such forlorne creatures and depraved sinners as we are that he which is in the bosome of the Father should take such despicable wretches as we are into his owne bosome marry us unto himselfe and rejoyce over us as a Bridegroome rejoyceth over his bride Isai 62.5 Such was the happinesse of Christ in the fruition of his Fathers eternall love as that it was uncapable of any further improvement But yet notwithstanding this his happy state and condition he stooped so low as to make his rebellious servants the objects of a boundlesse affection Was not this as it were a debasing of himselfe and such a mercy unto us as is above recompence All that we can do is humbly and thankfully to acknowledge admire and adore it to resigne up our selves unto the service of him and unto suffering for him if he honour us with a call thereunto and to make it the chiefest matter of our care to decline whatsoever is unsuitable unto this high place of grace and favour with him and will reflect any dishonour or reproach thereon 4. The height of Christs grace and favour with God should prevaile with us for obedience unto his doctrine and submission unto his directions This use was made of it by Christ himselfe Prov. 8.30,32 c. I was dayly his delight Now therefore hearken unto me O ye Children for blessed are they that keepe my wayes vers 33. Heare instruction and be wise and refuse it not It is also pressed by his father in his transfiguration Math. 17.5 This is my beloved son in whom I am well-pleased Heare ye him that is in the language of scripture obey him accept him not onely as a priest to satisfy for you as a redeemer to save you but also as a prophet to instruct you as a King and soveraigne Lord to governe and guide you The onely begotten sonne is alone in the bosome of the father and therefore best acquainted with his mind and will and consequently best qualified and enabled for the revelation thereof He onely can declare him for no man besides him hath seen God at any time Joh. 1.18 Unto him therefore in his word let us onely have recourse for instruction in things towards God And unto such instructions let us lend an open eare and heart let us yield a ready and full conformity without farther consulting with flesh and bloud 5. Because Christ is in such great grace and favour with God it will be discretion to have all our addresses unto and worship of God in his name through his mediation He is the powerfull favourite of heaven and therefore all accesses unto the God of Heaven are by him all dispatches from heaven unto earth passe through him not a promise not a saving mercy not a word of peace and comfort is conveyed unto a believing soule but through his mediatorship The greatest part of publicke ceremoniall worship under the law was lawfull and acceptable unto God onely at the Temple in Jerusalem Sacrifices were to be offered onely upon the Altar there Isai 20.4 and 56.7 The Temple and Altar were herein types of Christ in whom alone the whole morall worship and service of God is acceptable out of him God rejecteth and looketh upon the most glorious performances as heathenish abominations as the butchery of a man the cutting off a dogs neck the offering swines bloud the blessing of an Idol Isay 66.3 It is in the beloved alone that God accepteth of and is well pleased with as our persons so our services all prayers preferred all duties performed in his name will speed well and find a gracious and favourable reception It is related in Plutarch of Themistocles that when he fled from the fury of his Citizens unto Admetus King of the Molossians whom yet he had formerly provoked he tooke the Kings little young sonne in his armes and went and kneeled downe before the Altar in his chappel which humble manner of sueing the Molossians tooke to be most effectuall and such as was not to be refused When being pursued by the guilt and cry of our sinnes the rigorous sentence of the law the accusations of Sathan and the terrours of our owne conscience for them we runne unto an incensed God for mercy there is no way to appease him but to take his deare sonne in the armes of our faith and to lodge or offer him as it were upon the Altar of his bosome This is such an enforcing manner of supplication as that God in his new covenant of grace hath engaged himselfe unto a complyance with it 6. Because Christ is so eminently gracious with God the father we should be stirred
together gâ—oweth unto an holy Temple in the Lord. As the ground stone in the corner because it beares up the joynts couplings of the whole edifice is therefore the chief stay thereof So Christ upholds the chief weight of his Church because he is a prop unto the salvation of every soule therein as a Prophet by his word as a Priest by the satisfaction and merit of his sacrifice and by his constant and uninterrupted presentation thereof unto his Father in his intercession and as a King by his power and spirit But now the chief corner stone though it be a foundation stone yet it is but a part though a principal part of the foundation But now Christ is not only a principal but the total sole and entire foundation of his Church that is of her salvation 1 Cor. 3.11 for other foundations can no man lay then that is laid which is Jesus Christ Acts. 4.12 Yea but the Prophets and Apostles are at least a secondary and ministerial foundation Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephes 2.20 But 1. Some here by foundation understand Christ himselfe who is said to be the foundation of the Prophets and Apostles objectively the fundamental object of their doctrine the foundation which they laid in their ministry both by preaching and writing But suppose 2. that these words the foundation of the Prophets and Apostles be as Estius saith expounded intransitively and thus paraphrased which is the Prophets and Apostles Why then the Prophets and Apostles are taken not in regard of their persons or successours but metonymically in regard of their doctrine which they left behind them in scripture for they declared it with such infallible certainty as that it is unto the Church a doctrinal foundation and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus But 2. I shall prove the sulness of each of his offices his Prophetical his Priestly his Kingly office 1. There was in him a fulness of the Prophetical office Mal. 3.1 He is the Angel or messenger of the Covenant to wit of grace and reconciliation the chief Ambassadour from the Father for the revelation offer and confirmation thereof unto the Church He is the Apostle of our profession the Gospel Christian doctrine faith or Religion which we profess and he is so tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the supreame of all the Ambassadours whom his Father hath sent for the promulgation thereof Thus also is he tearmed by way of eminency the faithful and true witness Revel 3.14 Because he alone hath fully and effectually revealed the truth and will of God by himselfe and his ministers He is the word of the Father because he alone hath fully disclosed his mind Math. 23.8,10 One is your master even Christ he only teacheth with authority and efficacy and therefore he alone hath the mastership amongst all the teachers of the Church between whom there is a brotherhood and equality One is your-master Christ and all yee are Brethren No Teacher is an under master unto other Teachers One part of Christ's pastoral office is his Prophetical office to feed his sheep with the sound and saving doctrine of his word to make them to lie down in green pastures to lead them beside the still waters Psal 23.2 And the pastoral office agreeth unto him in all fulness ' He is the one shepherd Eccles 12.11 The chief shepherd 1 Pet. 5.4 The great shepherd of the sheep Hebr. 13.20 2. There was in Christ a fulness of the Priestly office such an unspeakable superexcellency of Priesthood as is incommunicable unto any other of the Sonnes of men And therefore the Apostle Paul stileth him emphatically a great high Priest Heb. 4.14 an High Priest of good things to come chap. 9. vers 11 an High Priest over the howse of God chap. 10. vers 21 the High Priest of our profession chap. 3. vers 1 a Priest for ever after the order of Melchisedech Heb 7.17 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24 an intransmissible Priesthood which passeth not from one unto another as it is varied in the margent which cannot pass from his own person unto any Successours or Vicars and Substitutes 3. And lastly there was in him a fulness of the Kingly office The government to wit of the Church shall be upon his shoulder Isai 9.6 and that this Government is supreame and regal is plaine by vers 7 where it is described to be upon the Throne of David and upon his Kingdome He is the Lord of the vine-yard Math. 21.40 He is in his howse not as a Servant but as a Sonne that is as Lord and master Hebr. 3.5,6 He is the King of Saints Revel 15.3 He is Michael the great Prince which standeth for the Children of his people Dan. 12.1 and 7.14 Christ is the Lord of all Acts. 10.36 that is as appeares by the foregoing verse of all that in every nation feare God and worke righteousness He is the Lord as of all persons so of all ordinances in his Church The Sonne of man is Lord even of the Sabbath day Math. 12.8 All things are dilivered unto me of my Father Math. 11.27 that is as Beza restraines the place all things appertaining unto the salvation of the Elect And indeed this his restriction is warrantable by the particular instance which he brings for examplification of this general Neither knoweth any man the Father save the Sonne and he to whomsoever the Sonne will reveale him The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect and reveale the Father unto them This fullnesse of Christs Kingly office is set forth in Scripture by his Head-ship over his Church for as head he hath such a full influence upon his Church internall and externall as that he needeth no viceroy no ministeriall or visible head on earth And that to be head of the Church is a dignity proper unto Christ and incommunicable unto any other the incomparable Cartwright proves as by others so especially by these two following arguments in his confutation of the Rhemist annotations on the New Testament pag. 487. 1. By the same reason that you may give this title of head unto a meere Man you may also give him the name of the first begotten of all creatures and the first begotten of the dead considering that the Apostle fastneth this unto the Crowne of our Saviour Christ as well as he doth the other Col. 1.15,18 2. This is further strengthned by the demonstrative Article whereby the Scripture is accustomed so to appropriate a thing unto one that it shutteth forth all other from communication therewith for when he saith that he is the head it is as much as if he would say he and none other Col. 1.18 This fullnesse of Christ's Kingly office is further signified by his power of the keyes
his from his father He sends them and his father him As my father hath sent me even so send I you Joh. 20.21 If then we slight wrong or violence them both he and his father may justly interpret it as done unto themselves 2. Here is an use of terrour unto all the enemies of Christ whether open and professed or secret and dissembled Can there be a point of greater folly then for impotent dust and ashes to be against him that hath all power in heaven and earth all judgment committed unto him authority to sentence all his enemies unto eternall flames and torments All opposition of him is like the dashing of an earthen vessel against a great stone or rock for he is the head of the corner and whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder Math. 21.44 All his enemies all unregenerate and unbelieving persons whatsoever may be said to fall on him Vnto them he is a stone of stumbling rock of offence 1 Pet. 2.8 And they shall all of them be broken either to their conversion or destruction But now as for reprobates such as die in finall unbeliefe and impenitency Christ is an enemy unto them he falleth on them as a great stone from an high place and therefore he shall grind them to powder they shall utterly and irrecoverably be destroyed What King saith our saviour going to make war against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand or else while the other is yet a great way off he sendeth an Embassage and desireth conditions of peace Luk. 14.31,32 These foolish soules that wage warre against Christ the King of Kings and Lord of Lords if they would consult their owne safety so farre as to consider how unable such poore wormes as they are to cope and encounter with him that hath all the hostes of the Lord under his command They would speedily lay aside all farther thoughts of hostility and send their teares and prayers as Embassadours and desire conditions of peace upon Christs own termes It was a vaine bragge of * Plutarch Pompey that as oft as he did but stampe with his foot upon the ground of Italy he should bring men enough out of every corner both footmen and horsemen But much more may truly be averred of Christ he hath heaven earth and hell at a beck and can whensoever he please arme the whole creation against all that oppose him or his But indeed his justice doth not goe alwaies in the same path or pace His patience many times grants a reprive unto his greatest enemies during their lives here on earth Latter ages have hardly afforded a more bloudy and cruell adversary unto the Church of Christ then the Duke of Alva and yet Christ suffered his hoare head to goe downe to the grave in peace But there will come a day of wrath and revelation of the righteous judgment of God and Christ And then Christ will put all his enemies under his feete His father will make them all his footstoole Then the stoutest and proudest of his enemies shall be sufficiently sensible of their Impotency and when it is too late repent their mad and successelesse assaults of his kingdome And the kings of the earth and the great men and the rich men and the chiefe captaines and the mighty men and every bond-man and every free-man shall hide themselves in the dens and in the rocks of the mountains and shall say to the mountaines and rocks fall on us and hide us from the face of him that setteth on the throne and from the wrath of the lamb Rev 16.15,16 How will the boares out of the wood that have wasted the vineyard of the Lord and the wild beasts of the field that have devoured it Psal 80.13 The Foxes the little Foxes that spoile the vines the tender grapes how I say will they be filled with despaire and confusion when they shall come to be censured for this by the Lord of the vine-yard How will they be able to look in the face the Lord of the harvest whose chiefe designe hath been to hinder the sending of labourers into the harvest to obstruct their worke and labour there in how will those Tobiak's and Sandallat's c. be confounded who have used all their interest and power in the world to oppose the building repairing and reforming of the house the Church of God when for this they shall be called unto an account by the sonne that is Lord of the house When those that have all their lives long been obstinate profaners and impugners of the sabbath and all other ordinances when they shall see their judge the Lord of the Sabbath and all other ordinances how unspeakable will their horror and amazement be One great part of the torments of those that have waged warre against the saints will be that the doome of the everlasting state of their soules is to proceed out of the mouth of the King of Saints No tongue can decypher no heart imagine the terrours that will overwhelme those wolves that have worried the sheepe of Christ when they shall see themselves drag'd unto the tribunall of the great shepherd of the sheepe At that last day the lot of all Christs enemies will be fatall and dismall and Christ himselfe giveth so comprehensive a character of his enemies as takes in all that in the Church visible are not active for his cause and glory all that concurre not with him in promoting the salvation of mens soules all that endeavour not according to their callings to gather in unto his Church He that is not with me saith he is against me and he that gathereth not with me scattereth abroad Math. 12.30 But now the condition of none of Christ's enemies will be so unsupportable as that of those who are visibly subjects and yet cordially enemies who professe service and subjection and yet practise nothing but enmity It shall be more tolerable for Tyre and Sydon for the land of Sodom for infidels Turkes and Pagans then for such because they adde unto their hostility falsehood treachery and mockery They deale with Christ as the souldiers that said unto him Haile King of the Jewes but it was in a way of scorne for they crowned him with thornes smote him with their hands Joh. 19.2,3 How bitterly did Christ himselfe expostulate with such hypocrites Why call ye me Lord Lord and doe not the things which I say Luk. 6.46 If men were but duely sensible of Christs soveraigne authority they would tremble at their hypocrisy in professing that Christ is their King when in the meane while they are wholly swayed by the worst of his enemies the basest of their lusts As for those citizens of Christ the members of his Church visible that hated him and sent a message after him saying we
living God therefore it is a fearfull thing to fall into his bands to be obnoxious unto his vindicative justice Hebr. 10.31 He is the Lord how dare we then provoke him to jealousy Are we stronger then he 1 Cor. 10.21 He woundeth and killeth neither is there any that can deliver out of his hand Deut. 32.39 He is able to destroy soule and body in hell fire Math. 10.28 He is the Lord of Host's therefore if his hand be stretched out who shall turne it back Isay 14.27 Because he is the Lord of Hosts therefore as you may see in Isay 8. vers 13 14 15. compared with Luk. 2. v. 34. Rom. 9.32,33 1 Pet. 2.7 He will be for a stone of stumbling and a rock of offence for a gin and a snare unto such of his adversaries as are finally impenitent Be they never so great and powerfull He will be as a stone and a rocke to dash and split them in pieces Be they never so crafty and subtile He will be for a gin and a snare to catch and entangle them unto their eternall destruction We may apply here that of Ely to his sonnes 1. Sam. 2.25 If a man sinne against the Lord who shall entreate for him He that sinneth with a high hand presumptuously and impenitently against the Lord Christ sinneth against his judge and therefore none can mediate for his peace and reconciliation 2. This doctrine of the personall union is a ground of unconquerable comfort and unextinguishable joy unto the Church in generall and all the members of Christ in particular They are related unto one of the greatest persons that is a person that is God as well as man and therefore a rewarder of them that seeke him Hebr. 11.6 rich in mercy Ephes 2.4 Excellent in power and in judgment and in plenty of justice Job 37.23 his right hand is full of righteousnesse Psal 48.10 that is The Lords * Dickson power is not idle but constantly working in equity and justice for performance of promises and threatnings for defending his people and punishing his enemies The man who is our shepherd is fellow unto the Lord of Hosts Zechar. 13.7 and therefore He is Jehovah the Lord of Hosts and therefore we may with David be confident that we shall never want c. Ps 23. He is the Sonne of God therefore his bloud cleanseth from all sins 1 Joh. 1.7 therefore the gates of hell shall not prevaile against his Church Math. 16.16 18. He is the first borne of every creature Col. 1.15 therefore they that are his need not dread the malice and opposition of any creature VVhen Zennacharib in the dayes of Hezekiah brake in with his forces like a deluge upon the land of Judah overwhelming it from one side unto another The prophet Isaiah upon this account that it was the land of Immanuel a land interested in Christ who being God from all eternity became one with us in the fulnesse of time bids and as it were proclaimeth a defyance unto all the associations preparations consultations and resolutions of their adversaries Now therefore behold the Lord bringeth up upon them the waters of the river sâ—…ng and many even the King of Assyria and all his glory and he shall come up over all his channels and go over all his banks And he shall passe thorow Judah he shall overflow and go over he shall reach eeven to the neck and the stretching out of his wings shall fill the breadth of thy land o Immanuel Associate your selves o ye people and ye shall be broken in pieces and give care all ye of far countryes gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Isaiah 8. vers 7 8 9 10. The same Prophet having prophesied of the future enlargement and advancement of the Church by the conversion of the Gentiles chap. 54. vers 1 2 3 in the fourth verse he dehorts from doubt and distrust of the fulfilling of this his prophecy assuring them that their expectation thereof should not be frustrated And whereas the maine discouragements of their hope were their reflection on their servitude in Egypt when they were as it were in their youth Jer. 2.2 Ezek. 23.3 and their present sense of their widdowhood that is desolate condition by the Babylonian bondage the Prophet promiseth them such a glorions estate for the future as shall drown the memory of all their former reproach and misery Fear not for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame for thou shalt forget the shame of thy youth and shalt not remember the reproach of thy widdowhood any more But now the argument by which he laboureth to erect their faith and hope touching the performance of all this is the Deitie of Christ For thy maker is thy husband the Lord of hosts is his name and thy Redeemer the holy one of Israel the God of the whole earth shall he be called vers 5. Because the Church is espoused unto her Maker therefore no creature shall hurt her Nay all the creatures as there is occasion shall be serviceable unto her Because the holy one of Israel the God of the whole earth is her Redeemer therefore she may confidently expect a full deliverance for with him is plenteous redemption so that he will redeem his Israel from all he â—…iquities Psal 103. vers 7 8. And from the bondage of corruption into the glorious liberty of the Children of God Rom. 8.21 The Prophet you see makes the Godhead of Christ the foundation of the Churches happiness and that in the most calamitous condition of warre and captivity And for it we have a very good argument from the mouth of our Saviour Joh. 10.29,30 where he asserts the certainety of the salvation of all his sheep from his coequality or coessentiality with his Father in vers 27 he gives us the character of his sheep They are such as obey his doctrine and imitate his example my sheep hear my voice and I know them and they follow mâ— Hereupon he promiseth them eternal life and perseverance in faith and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand vers 28. They are in his hands under his pastoral care and protection and no man or Devil can take them from him can break off or interrupt either totally or finally their union with him This he maketh good by a comparison of himselfe with his Father in regard of power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand I and my Father are one vers 29 30. The Father is more powerful then all the creatures then the Devil and all his instruments and therefore none can pluck
the sheep of Christ out of the Fathers hands And if they be in the Sonnes hands they be in the Fathers to o Joh. 17.10 But now Christ assumeth that he is one with his Father in regard of essentials I and my Father are one vers 30. and therefore he is as powerful as his Father He is whatsoever his Father is as touching his essence and can doe whatsoever his Father can doe What things soever the Father doth these also doth the Sonne likewise Joh. 5.19 Hereupon then it undeniably followeth that all the men on earth all the Devils in hell are not able to pluck so much as one of his sheep out of his hands That the fulness of the Godhead in Christ is a storehouse of blessings that never can be emptied I shall yet farther evidence by a brief view of the names attributes and workes of God and their application unto Christ 1. Then as touching the names of God and their attribution unto Christ together with the comfort that hereupon redounds unto the people of Christ I shall desire the Christian Reader to peruse and consider these following Scriptures Jer. 23.6 In his dayes Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall bee called The Lord our righteousness Here we have a name of God given unto Christ Jehovah the Lord and the salvation and justification of the Church depending upon and resulting from this name 1. The salvation in general of the Church depends upon this his name Because he is Jehova the Lord therefore in his dayes Judah shall be saved and Israel shall dwell safely Which words of the Prophet may be paraphrazed by those of the Angel Math. 1.21 He shall save his people from their sinnes 2. A particular branch of salvation depends upon this his name Because the branch of David is the Lord therefore he is able to justifye us to be our righteousness This is his name whereby he shall be called the Lord our righteousnesse Which words may be expounded by those of Paul 1 Cor. 1.30 Christ Jesus is made of God unto us righteousness c. Unto this place we may aptly conjoyne Isai 45.22,23,24,25 for that it is meant of Christ a comparison of vers 23. with Rom. 14.11 and Phil. 2.10 will easily demonstrate Look unto me and be ye saved all the ends of the earth For I am God and there is none else I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear Surely shall one say in the Lord have I righteousnesse and strength In the Lord shall all the seed of Israel be justified and shall glory Another name of God given unto Christ is the Lord of Hosts and how comfortable the attribution of it unto Christ is may be cleared from these two following scriptures The first is Isai 8. vers 13 14. Sanctify the Lord of Hosts himselfe c. and he shall be for a Sanctuary c. Because he is the Lord of Hosts therefore he is a sanctuary which none can violate a sure refuge That the Person there spoken of is Jesus Christ cannot not be questioned by any true Christian For Simeon in Luke Paul Peter applieth the latter part of the 14 verse unto him and that speaks still of the same Person which the former part doth Agune in Zech. 2. vers 8 9 10 11 12. Because he is the Lord of Hosts sent by the Lord of Hosts therefore he assureth the Church of the Jewes that after their own glorious restitution they should enjoy a full victory over their enemies unto whom for the present they were vassals and servants And that this victory should be gained very easily on his part as it were with the shaking of his hand or lifting up of his finger And hereupon he exhorts them to triumph sing and rejoyce and he back 's his exhortation from a promise of his presence in her of the conjunction of the Gentiles with her and of his government of her For thus saith the Lord of Hâ—sts after the glory hath he sent me unto the nations which spoyled you For he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoile to their servants and ye shall know that the Lord of Hosts hath sent me Sing and rejoyce o Daughter of Sion for lo I come and will dwell in the midst of thee saith the Lord. And many nations shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of thee and thou shalt know that the Lord of Hosts hath sent me unto thee And the Lord shall inherit Judah his portion in the holy land and shall chuse Jerusalem againe To go from the Old Testament unto the New and there I shall single out but one place at present 1 Joh. 5. vers 18 20. where he is tearmed the true God and his being so is a reason of the saving illumination of the regenerate as also of their preservation from the sinne unto death and protection against the temptations of Satan We know that whosoever is borne of God sinneth not But he that is begotten of God keepeth himselfe and that wicked one toucheth him not And we know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Sonne Christ Jesus This is the true God and eternal life 2. Proceed we next from the names of God unto his attributes and consider we what comfort the ascribing of them unto Christ doth minister I shall at present instance onely in his eternity immutability omnipresence omnipotency omniscience 1. Then for his Eternity Because his goings forth have been from of old from everlasting therefore the remnant of his Brethren shall returne unto the Children of Israel And he shall stand and feed in the strength of the Lord in the majesty of the name of the Lord his God and they shall abide for now shall he be great unto the ends of the earth And this man shall be the peace when the Assyrian shall come into the land and when he shall tread in our palaces Micah 5.2,3,4,5 If he had beene but a meere man if his coming forth had beene onely from Bethlehem Ephratah he had been utterly unable to have accomplisht any of all this He could not have brought in the fulnesse of the Gentiles the remnant of his brethren and have joyned them unto the believing Israelites He could not have fed them that is he could not have made provision for them He could not have governed and protected them He could not have been peace and security unto them against the dreadfull fury of the Assyrians invasion Our Saviour Christ having averred Joh. 8.51 that whosoever kept his sayings
None of all these render a man uncapable of being the object of this filling here spoken of of the giving of gifts unto men For such is the objective latitude thereof as that it excludes no times no places nor any condition of men whatsoever q Caeterum mihi non displicet illa quoque interpretatio quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur omnia Christi officia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro persicere Duo enim officiorum genera injuncta fuerunt a patre Christo perficienda primum continebat omnia quae in terris pro nostra redemptione perficienda erant ut pati mori sepeliri Vbi haec perfecit ait apostolus eum ascendisse ut reliqua etiam omnia impleret in caelo scilicei è caelo Inter quae etiam erat hoc de quo immediate loquitur Apostolus de donis scilicet è caelo dandis distribuendis hominibus in Ecclesia Et eò magis jâm haec interpretatio placet quia complectitur etiam superiorem de effundendo suo spiritu donisqúe spiritus S. super omnem carnem sed illa superior non complectitur hanc Certè erant etià m multa alia Christo implenda in caelo è caelo ut supra declaratum est Ergò quia latiùs patet haec postrema eam amplector Zanchy after he hath insisted upon that interpretation which we have now gone over acquaints us with another that he dislikes not and it is that which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand's all Christs offices and render's the word translated fill fulfill discharge or performe For there were saith he two sorts of offices enjoyned Christ by his father The first contained all those things which were to be performed here below on earth for our redemption as to suffer to dye and to be buried c. As soone as he had finished these the Apostle saith that he ascended that he might fulfill all those other offices which remaine to be performed by him in and from heaven for us at the right hand of his father But this is no prejudice unto what we have said in our sence of the place because one of these offices as Zanchy himselfe informeth us was that which the Apostle speakes of immediatly before the giving of gifts from heaven unto men And the reason why he approveth of this interpretation is because it is so comprehensive as that it takes in the former sence concerning the pouring of his spirit and the gifts thereof upon all flesh The last head of arguments is from the prayers for this progressive fulnesse of the saints recorded in scripture from the prayers of petition and from the prayers of thanksgiving for it 1. From the prayers of petition for it which doubtlesse had a gracious answere and returned into the bosomes of those that put them up This I pray saith Paul unto the Philippians that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.9,10,11 We do not cease to pray for you saith he to the Colossians and to desire that ye might be filled with the knowledg of his will in all wisedome and spirituall understanding Col. 1.9 He prayed unto the Lord to make the Thessalonians to increase and abound in love one towards another and towards all men c. 1 Thes 3.12 He puts up also a petition unto the God of peace c. in the behalfe of the Hebrewes to make them perfect in every good worke Heb. 13.21 You have Peter also 1 Pet. 5.10 petitioning for the perfection of such converts of them as were scattered throughout Pontus Galatia Cappadocia Asia Bithynia The God of all grace who hath called us unto his eternall glory by Jesus Christ c. make you perfect stablish strengthen settle you Thus also Epaphras was a petitioner for the spirituall compleatnesse and perfection of the Colossians Epaphras who is one of you a servant of Christ saluteth you alwaies labouring fervently for you in prayers that ye may stand perfect and compleate in all the will of God Col. 4.12 2. From the prayers of thanksgiving for it which if this progressive fulnesse were unattaineable would be but a taking of Gods name in vaine I thanke my God alwaies in your behalfe saith he to the Coâ—inthians for the grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledg c so that ye come behind in no gift c. 1 Cor. 4.5,7 The same Apostle Ephes 1.3,7,8 blesseth the God and Father of our Lord Jesus Christ for that in the riches of his grace he hath abounded tawards us in all wisedome and prudence In the 1 Timoth. 1.12,14 We have him presenting his thankes unto Christ Jesus our Lord because the grace of our Lord was exceeding abundant towards himselfe with faith and love which is in Christ Jesus And thus have I at large proved that the members of Christ shall enjoy every one of them 1. A communion in the fulnesse of Christ's grace in their justification 2. A conformitie unto it in their sanctification I proceed now unto the last thing which I promised in this use to shew that from the premises Christ's members may reape a double comfort 1. against the strength and fulnesse of sinne 2. against their wants in and emptinesse of grace 1. Against the strength and fulnesse of sinne Naturally there is a fulnesse of sinne in us Our powers and members are full of sinne And the very fulnesse of sinne is in them Now where there is a fulnesse of a thing there that thing must needs be exceeding strong How strong are the waters of the sea onely because the sea is full of waters and the fulnesse of waters is there Against this fulnesse of sin now that is in our natures we have comfort nay a full joy and triumph in the fulnesse of grace that dwelleth in Christ for it is imputed to us that is accepted for us And God will make us conformable unto it And therefore it gives us assurance that Christ will quench cure and expell all our sins If in us there be the treasury of an evill heart bottomlesse depths of folly lust and ignorance in Christ there are hid unsearchable riches and treasures of grace and wisedome If corruption in us be of an unbounded rage if we be out of measure sinfull why the grace of Christ is answerably of an unstinted measure The spirit was not given by measure unto him Joh. 3.34 If sin abound in us grace doth much more abound in him Excedit quippe pietas Jesu omnem criminum quantitatem seu numerositatem as Bernard in Vigilia nativitatis Domini Serm. 1. If the