〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The keyes of an house towne or city are a badge of power and Authority And therefore in the yeelding of places the keyes are render'd unto the conquerour In Garrisons the keyes are every night deposited with the Governour The Steward of an house hath the keyes of it committed unto him Thus it is said of Eliakim the Steward of Hezekiahs pallace Isai 22.20,21,22 And it shall come to passe in that day that I will call my servant Eliakim c. And I will commit thy government into his hand c. And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open 2 Kings 18.18 That herein he was a type and figure of Christ the principall steward of Gods house is evident by the holy Ghosts application of the words of the place unto Christ Revel 3.7 He hath the key of David he openeth and no man shutteth and shutteth and no man openeth that is saith Diodati he is the soveraigne Lord and governour of his Church whose power is soveraigne and absolute not subject unto any contradiction diction opposition or hinderance Indeed Christ gives unto Peter in the behalfe of all the ministers of the Gospell the keyes of the Kingdome of heaven Math. 16.19 But that as Durand l. 4. dist 18 q. 1. noteth is only a key of ministery The key of excellency saith hee is Christs prerogative as the key of Authority belongs principally unto God Lastly the fulnesse of Christs Kingly office may be proved from the fulnesse of his pastorall office for the duty of a shepherd is as to feed so to governe and protect his flock and hereupon Kings are termed shepherds of their people Now what proofs we have for the fulnesse and perfection of Christ's pastorall office you may read above touching his Propheticall office I come unto a second sort of proofes that confirme Christ's Fulnesse of Authority as Mediatour as man not only in but also out of his Church his Vniversall soveraignty and dominion over all Creatures in Heaven and Earth Heb. 1.2 He hath appointed the sonne heire of all things Estius observeth that there is a Catechresis in the word heire very usuall in Scripture Psal 89.27 Gal. 4.1 For properly an heire succeeds a dead father But the Apostle termes him an heire because his father hath made him as an heire Lord of all things He is the heire the Lord not only of all things in the Church but also of all things in the world He is the heire the Lord of all persons Angels and men elect and Reprobate He is the heire the Lord not only of all persons but of all things whatsoever and that not only by nature as God but by appointment as mediatour according unto the nature which he assumed Whom he hath appointed heire of all things John 3.35 the father loveth the sonne and hath given all things into his hand g Non apponitur hic conjunctio enim quia non referuntur haec verba ad immediate praecedentia sed ad illa qui de caelo venit supra omnia est Et ut penetres contextum adverte quod quum dixisset illa duo scilicet qui de caelo venit supra omnia est quod vidit audivit hoc testatur prosecutus est priùs secundum subjungendo testimonium et reliqua spectantia adtestimonium ejus modo prosequitur primum scilicet qui de coelo venit supra omnia est Et assignat rationem quarè Jesus qui de coelo venit supra omnia est ex paternâ dilectione Pater inquit diligit silium Cajetan fetcheth the coherence of the words not from those immediatly foregoing but from those in v. 31. he that cometh from Heaven is above all Here the Baptist assigneth a reason of this his supremacy It is from his fathers love the father loveth the sonne c. And because love is the ground and reason of this his supreme Authority h Formalis sermo cogit ad inteligendum quod de filio incarnato est sermo Nam dilectio quâ pater diligit filium ratio est quod incarnato omnia tradita sunt non est ratio quòd filio prout est ab aeterno genitus tradita sint omnia Quonia◠non dilectione sed generatione omnia tradita sunt unigenita Dei sed eidem unigenito filia hominis ex paterna dilectione omnia tradita sunt Cajetan concludes that it is to be understood of Christ as he is incarnate the sonne of man for all things are given into his hands as he is the only begotten son of God not by dilection but by eternall generation John 5.22 The father judgeth no man but hath committed all judgment unto the sonne that is say some he hath committed unto him all kingly power power to governe the world and to dispose of all things therein for judgment by a Synechdoche may stand for the whole duty of a king and consequently judiciary power by the like trope may be put for all the power of a king John 13.3 Jesus knowing that the father had given all things into his hands and that he was come from God and went to God Cajetan amongst those all things comprizeth the Devill the heart of Judas and every machination of the Jewes against Christ And that this soveraignty over all things agreeth here unto Christ as man is evident from the following words where we have two grounds of it 1. His incarnation that he was come from God 2. His exaltation that was at hand and went to God The chiefest creatures in heaven and the chiefest creatures in earth are not exempted from his dominion for the chiefest in heaven are the Angels and he is the head of all principalities and dominion Col. 2.10 Angels are made subject unto him 1 Pet. 3.22 The chiefest creatures in earth are men and his dominion extendeth vnto all men Thou hast given him power over all flesh Joh. 17.2 Where by all flesh is understood all men and so it is frequently used in Scripture Isai 40.6 Gen. 6.12 The most renowned and glorious of all the sonnes of men are potentates the Kings and Princes of the earth and even they are subject unto his disposall however they may resist his commands He is the Prince of the kings of the earth Revel 1.5 He hath on his vesture and on his thigh a name written King of kings and Lord of Lords chapt 19. v. 16. and 17.14 He can prevaile with his father for the deposing uncrowning and dethroning of whom he pleaseth for the propagation of the Gospell he can depresse a Maxencius and a Licinius and raise a Constantine unto the Imperiall throne But this his Authority reacheth unto more powerfull Princes then any earthly Monarch whatsoever unto death the king of terrors Job 18.14 unto Beelzebub the prince of Devils Math. 9.34 the prince and
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
it is spoken of Christ properly and chiefly according unto his humane nature He is stiled by the Psalmist the man of God's right hand Psal 80.17 To denote think some that as man he sits at the right hand of God This may be farther proved not only from the Creed commonly called the Apostles Creed but also from Ephes 1.20 For from hence I thus argue Christ was set at the right hand of God in regard of the same nature wherein he was raised from the dead But it was his humane nature that was raysed from the dead and therefore it was in respect of that that he was placed at the right hand of God and consequently unto that all power was given in heaven and earth That shall be the observation which hence I shall pursue Observ All mediatory power was dispensed unto Christ's humanity after it's resurrection This I shall explain confirme and apply 1. For Explication Christ's power of Authority as Mediatour is twofold 1. Special over his Church 2. General not only in the Church but out of the Church over all creatures in heaven and in earth 1. Then Christ as Mediatour hath a special and direct power over his Church And that this power is comprized in the text though not only is agreed unto on all hands Concerning it we have in the Text these particulars remarkable 1. The kind 2. The cause or original 3. The fulness or extent of it 1. For the kind of it it is a spiritual power over the soules and consciences of men Joh. 18.36 Rom. 14.17 2. For the Original of it it is given and that in a twofold sense 1. It is data or dispensatoria in opposition to ingenita or nativa it is not a natural but donative dispensatory or delegated power 2. It is data in opposition to rapta it is given not usurpt therefore a just and lawful power 3. Next we have the fulness or extent of it and that 1. intrinsecal 2. Extrinsecal 1. Intrinsecal He hath all sorts and kinds of spiritual power the Prophetical Priestly and Kingly power 2. Extrinsecal His power as Mediatour extendeth unto all places All power is given unto him in heaven and in earth In heaven the Church Triumphant in earth the Church Militant Here he hath power to distribute grace there he hath power to conferre glory Unto these particulars expressed in the text I shall adde the limitation or restriction of this power in regard of time and that 1. in regard of it's first collation 2. in respect of it's whole duration 1. In regard of it's first collation Our Saviour saith Maldonat so speakes as if he had not this power before the resurrection For he speakes as of a new matter Now all power is given unto me in heaven and in earth and therefore now I give you your full commission Goe ye therefore and teach all nations baptizing them c. And for this he quotes Athanasius But now this is to be understood not so much concerning his commission or Authority in it selfe as of the plenary execution thereof Thus Lyra. Although Christ saith he as man from the very first moment of his conception had power in heaven and earth authoritativè yet he had it not executivè before his resurrection The Baptisme of Christ was as you may see in * Theol. med lib. 1. cap. 21. Sect. 32 33 34 35. Ames his publique inauguration to the publique performance of his office Therefore in it as he there sheweth at large the three offices of Christ are affirmed and confirmed But yet notwithstanding all this there was an enlargement of all his offices after his resurrection in point of execution Thus first there was an enlargement of his Prophetical office The first commission that he opened unto his Apostles was only to goe to the lost sheep of the house of Israel and to refraine the way of the Gentiles and the Cities of the Samaritans Math. 10.5,6 But now he enlargeth their commission and commands them to disciple baptize and teach all nations Besides by his inspired instruments he hath compleated the rule of our faith and manners not only in respect of essentials for so it was before but also in regard of all it 's integral parts 2. There was an enlargement of his Priestly office for now he interced's not so much in an oral as in a real way not in the humble posture of a supplyant as it were with bended knees with strong cryings and teares as in the dayes of his humiliation Heb. 5.7 But in an Authoritative way gloriously representing unto his Father those things which he hath done and suffered for his Elect. When we say that Christ now interced's in a way of Authority our meaning is not that he hath authority to command the Father For to affirme that were blasphemy but that he hath a right unto whatsoever he interced's for as having amply merited it at the hands of his Father so that his intercession is virtute pretii in vertue of the price that he hath paid and purchase that he hath made in the behalfe of all the Elect. 3. There was after his resurrection an enlargement of his Kingly office in poinâ—…f execution 1. The institution of all ordinances and all offices in his Church or Kingdome whether extraordinary or ordinary was fully compleated Ephes 4.11,12,13 During his forty dayes converse with his Apostles after his resurrection he spake with them of the things pertaining to the Kingdome of God Acts. 1.3 And then doubtless gave them full directions for his worship as also for the present and future government of his Church and shortly afterwards he powred on them miraculous gifts and graces of his spirit to qualifie them for the propagation of his Gospel or Kingdome 2. The borders of his Kingdome were enlarged for before they were confined unto Judah and Israel Psal 76.1,2 and such few Proselites as joyned themselves unto the communion of that Church but now he hath the heathen for his inheritance the utmost parts of the earth for his possession Psal 2.8 the Kingdomes of this world are become the Kingdomes of our Lord and his Christ Revel 11.15 2. We have a limitation or restriction of this power in regard of the time of it's whole duration 1 Cor. 15.24 When the end commeth then he shall deliver up the Kingdome to God even the Father that is he shall surrender up to his Father his mediatory power and Kingdome which he now administreth and which he received for the gathering protection and salvation of his Church and subduing of all his and our enemies And this is all that I shall say at present touching Christs special power or Authority that he hath in his Church Divers are of the opinion as you may see in M. Gillespies Aarons rod blossoming pag. 214 215 that this only is the all-power meant in the text But I rather incline unto those that understand it in such an extent as that
comes in that Question whether or no the power of the temporal Magistrate as such be so derived from Christ not only as God but as Mediatour so that he is his Deputy and Vicegerent The negâ—tive may be made good by these following arguments 1. The power of Christ's Deputies as Mediatour is only ministerial the power of servants or Heraâ—lds not counted Luk. 22.25,26 Math. 20.25,26,27 as Protestants prove against Papists in the controversy touching the supremacy of the Pope But now the power of magistrates may be imperial and monarchical and therefore it is not derived from Christ as he is Mediatour unto his Deputies 2. All the Deputies and Vice-gerents of Christ as Mediatour are obliged to promote the Kingdome and Gospel of Christ But now heathenish magistrates that never heard nor could hear of the name of Christ are not bound to promote Christ's mediatory kingdome and gospel for they are invincibly ignorant thereof and there can be no obligation without revelation Joh. 15.22 Rom. 2.12 Therefore they are not the Deputies and Vice-gerents of Christ as Mediatour and therefore no magistrates as such for à quatenus ad de omni valet consequentia 3. All the Deputies and Vice-gerents of Christ as Mediatour have their commission from the Gospel but now temporal magistrates have their commission at least from the secondary Law of nature the Law of nations But now the Law of nature and nations dictates nothing of a Mediatour or any thing relating unto him as such I should send the Reader unto M. Gillespie in his Aarons rod blossoming lib. 2. c. 6 7 to see farther of this subject but because Mr. Baxter thinkes Mr. Rutherford a more able disputant then Gillespie I shall referre unto him in his Lex Rex c. quest 42. from p. 422. to p. 433. As also his divine right of Church government à p. 600 usque ad p. 642. Where he prosecutes these other arguments at large which if the judicious and impartial Reader will seriously examine I am perswaded he will not much weigh what Mr. Baxter hath unto the contrary against M. Tombs p. 227. usque ad 234. pag. 276. 277 278. I confess Mr. Baxter quotes a short passage for the opposite opinion out of Mr. Rutherford His due right of Presbyteries and withall tels us that it was Mr. Rutherford's judgment upon second thoughts which usually are the wisest Whether they were his second thoughts I cannot determine but sure I am if the titles of the bookes doe not deceive me that the Divine right of Church-government which I use for the negative was printed 1646. And the due right of divine Presbyteries which he quotes for the affirmative beares date 1644. Besides in his due right of Presbyteries he speaks of the matter only incidenter upon the by and very briefly in a very few lines and not so clearly and fully home unto the affirmative as Mr. Baxter pretends Whereas in his divine right of Church government he handles the question ex professo and resolveth for the negative and spendeth forty pages in the proof and clearing of it There is but one thing more and I have done with the explication of the point How can this general authority soveraignty and dominion be said to accrue unto him upon his resurretion seeing the government was upon his shoulders when he was a child I sai 9.6 He was from his conception anointed with the Holy Ghost and power Acts. 10.38 He was borne and conceived heire of all things Heb. 1.2 For answer we must distinguish between his title unto and his plenary and glorious possession and exercise of this Authority He had a title unto it from the very first moment of his incarnation But the plenary and glorious possession and exercise of it was deferred until his exaltation Indeed the greatest and fullest act of it will be at the day of judgment when he shall put down all rule and all authority and power when he shall put all enemies vnder his feet 1 Cor. 15.24,25 1. He took not a full glorious and visible possession of it until his exaltation His aseension day was his coronation day and the Father's setting of him at his right hand was the placing of him on his throne 2. There were some initial actings of this universal soveraignty in miracles which he wrought in his state of humiliation But in his exaltation the exercise of it may be said tobe enlarged in reference both unto his Church and unto himselfe 1. In reference unto his Church In his humiliation he exercised it only in reference unto the Jewish Church and such Proselytes as adjoyned themselves thereunto But now he exerciseth it in order unto his Catholique Church dispersed successively through all the world 2. In reference unto himselfe In his humiliation he was so farre from actually fully reigning over all creatures as that he voluntarily subjected himselfe unto the annoyance and violence of many of them But now in his exaltation is become impassible and so beyond the reach and assaults of the whole creation No creature in heaven earth or hell can hurt or annoy him To proceed next unto the confirmation of the point and here I shall prove 1. That Christ had this fulness of authority all power in heaven and earth given unto him 2. That it was a consequent of his resurrection 1. That he had this fulness of Authority All power in heaven and earth given unto him and that 1. Specially in the Church 2. Generally not only in but also out of the Church over the whole Universe The first sort of proofes shall be to prove that Christ hath a fulness of Authority over his Church and they shall runne 1. in a general way 2. more particularly concerning each of his offices apart 1. To begin with those proofes which speake of the fulness of Christ's office and authority in a general way He is called Heb. 3.1 The Apostle and High-priest of our profession to shew that he hath enclosed in his office the eminency the perfection and dignity of the highest callings the chief offices both in the old and new Testament both in the Jewish and Christian Church for the High-priest-hood was the highest office in the old Testament and Jewish Church and the Apost leship was the highest office in the new Testament or Christian Church Christ also in regard of this his fulness of office is compared unto the chief corner stone in a building Psal 118.22 Math. 21.42 Acts. 4.11 Ephes 2.20 unto a foundation Isai 28.16 Which place is by St. Peter applied unto Christ 1 Pet. 2.6 Every corner stone in a building contributes more unto the support thereof then other ordinary stones Whereupon the rulers and chief of a people are stiled in scripture their corners 1. Sam. 14.38 Isai 19.13 Zech. 10.4 But now Christ is the head of the corner or the chief corner stone that is the ground stone the foundation in whom all the building fitly framed
God of this world John 14.30 and 16.11.2 Cor. 4.4 the prince of the power of the aire Ephes 2.2 For he hath the keyes of Hell and death Revel 1.18 He hath the keyes of hell he can cast the Dragon that old serpent the Devill and Satan into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled Rev. 20.3 He hath the keyes of death and one day will unlock the graves of all men In a second place we are to prove that Christ's fulnesse of Authority the all-power that was given to him in heaven and in earth was a consequent of his resurrection and this I shall make good by foure places of scripture The first is Ephes 1.20,21,22 Where we have Christs soveraigne authority or dominion set forth unto us a comparatis ab object o principalitatis or perfectionis and lastly a distributione 1. By a comparison of similitude 2. By the chiefe objects of it 3. By a distribution of it 1. A comparatis by a comparison of similitude It is as it were a placing of him at Gods owne right hand in the heavenly places v. 20. At the right hand of majesty on high Heb. 1.3 at the right hand of the throne of God Heb. 12.2 For what is this his sitting at the right hand of God but the highest degree of his exaltation whereby he enjoyeth the highest glory of his mediation and that is properly and formally a kingly glory which doth also redound unto other of his offices so that he exerciseth a kingly priesthood and a kingly prophecy as you may see in Ames Med. lib. 1. cap. 23. Num. 32 33 34. The phrase is metaphoricall in allusion to the custome of great potentates who placed at the right hand of their thrones their most inward and powerfull favourites or their heires and successors or such great persons as were next in dignity and office unto them Solomon to honour his mother seated her on his right hand 1 Kings 2.19 Vpon the kings right hand did stand the Queene in gold of Ophir Psalm 45.9 When the mother of Zebedees Children desired that her sonnes might sit the one on the right hand and the other on the left hand of Christ in his kingdome what did she crave but the two chiefe dignities in his kingdome Math. 20.21 Eccle 12.12 1 Esdr 4.29 By Christ's sitting then at the right hand of God is understood as the unspeakable glory and dignity so also the imperiall and soveraigne Authority or dominion which Christ hath as man next under God over the whole creation And unto this interpretation of the phrase we are guided by the scripture it selfe The Apostle in his quotâ—tion of that of David Psal 110. v. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies my footstoole thus varieth the words 1 Cor. 15.25 he must raigne till he hath put all enemies under his feet From which variation we may observe that with Paul for Christ to sit at the right hand of God toraigne are all one Thus Peter also having in his sermon Act. 2. v. 34 35. cited the very same place of of the Psalmist in v. 36. he expounds it by Gods making Jesus Lord and Christ The same exposition also he giveth of it 1 Pet. 3.22 He is gone into heaven and is on the right hand of God Angels authorities and powers being made subject unto him To be at the right hand of God is to have Angels authorities powers made subject unto him The largest comment that we have in scripture upon the phrase is in the place now under debate Here the Apostle having affirmed v. 20. that the working of Gods mighty power set Christ on his owne right hand c. In v. 21 22. he fully explaineth what is meant by his sitting at Gods owne right hand why to be farre above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come To have all things put under his feet to be given to be head over all things to the Church 2. We have Christs kingdome soveraigne authority or dominion set forth here unto us ab objecto principalitatis or perfectionis from it's chiefe or principall objects 1. The most powerfull 2. The most renowned of it's objects 1. The most powerfull of it's objects far above all principality and power and might and dominion Cartwright upon the place Where it is evident that the Apostle heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all A great deale of Curiosity there is in interpreters touching the distinction of these termes some understanding them partly of things in earth and partly of things in heaven Others only of things in earth others only of things in heaven and here the Papists with a great deale of Confidence talke out of a counterfeit or forged Dyonysius concerning the distinction of the Orders of Angels as if they had with Paul been rapt up into the third heaven and there exactly muster'd all the heavenly Hostes Hilary Augustine and Bernard doe here with a great deale of modesty and ingenuity confesse their Ignorance herein Indeed there is no ground in Scripture for the severall signification of every of these words And for men in interpretation of Scripture to flee unto groundlesse conjectures would bring in a strange if not a mad kind of Divinity Divers learned expositors both Papists and Protestants say that if the termes be not Synonyma but have severall significations that then the Apostle speakes of them not by way of assertion but by way of concession or supposition in reference say some unto the Jewes say others unto the Gnosticks both which might hold such a distinction between the celestiall spirits or else with relation unto the fables of the Greeke Poëts their Divines who maintained perhaps such a difference betwixt their Imaginary Deities as if the Apostle should have said Suppose though not grant this distinction of principality and power and might and dominion yet Christ is advanced far above them all in dignity and authority 2. We have the kingdome or supreme dominion of Christ illustrated from the most renowned of it's objects Every name that is every person of name or renowne Famous or renowned persons were termed by the Hebrewes * Apud Hebraeos viri celebres dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est viri nominis quos graeci vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo modo etiam in vernaculo nostro sermone loquimur Beza Cornel. Alapide hath also the same note but he fetcheth it out of Beza as it will appeare to any one that will compare them together persons of name and here we have a distribution of these famous or honourable
that in all things he might have the preheminence But this place I have allready handled pag. 150 151 152. and therefore thither I shall referre the reader To come in the last place unto the use and application of this fullnesse of Christs Authority and here I shall make application 1. Of the fulnesse of his office and authority over the Church 2. Of the fulnesse of his authority in generall over the whole universe 1. Of the Fulnesse of his office and authority over his Church 1. Then they are here to be reprehended that wrench out of Christs own hand his fulnesse of office and intrude upon his mediatory power which is incommunicable unto either men or Angels To which of the Angels said he at any time sit thou at my right hand Heb. 1.13 unto the Angels hath he not put in subjection the world to come chap. 2. v. 5. There is but one mediatour between God and man the man Christ Jesus 1 Timoth. 2.5 There are differences of administration but the same Lord 1 Cor. 12.5 there is no Lord like or master-like power in any but in Christ unto us there is but one Lord Jesus Christ 1 Cor. 8.6 Two sorts of men have herein been especially faulty Papists and Prelatists 1. Papists hence the Pope is termed the Antichrist because he is an antagonist not so much unto the natures or person of Christ as unto his unction and office and indeed he hath been injurious unto him in all his offices 1. Unto his Priestly office as by their massing priests and masse sacrifice to propitiate for quick and dead so by communicating unto the saints here on earth a power of satisfying and meriting and unto the saints and Angels in heaven a power of interceding 2. Unto his Propheticall office by assuming unto himselfe authority to supply Scripture with unwritten traditions as also by arrogating unto himselfe infallibility in the interpretation of Scripture and decision of all controversies of religion ex Cathedrâ Lastly he hath most sacrilegiously detracted from the fulnesse of Christs Kingly office by usurping the title and office of a visible and ministeriall head or viceroy in the church without any the least warrant or commission from him the head and King of the Church as also by taking upon him a vast and almost unlimited power of making lawes concerning ecclesiasticall matters obliging the conscience per se of themselves from his meer will and authority This fulness of Christs office hath 2. been prejudiced by Prelatists in their institution of divers Church officers as also of divers ceremonies of ordained and mysticall signification appropriate unto the worship and service of God without any licence from Christ himselfe Herein they have trespassed against his Kingly and Propheticall office 1. They have invaded his soveraignty or Kingly office for he is as the chiefe so the only law-giver in his Church and hath committed unto her as Ames sheweth out of Junius in his reply to Bishop Morton no authority of appointing new things but a ministery to observe and doe such things which Christ hath appointed with order and decency unto edification Indeed the 1 Cor. 14.40 is much used by the Patrons of our ceremonies to prove that the Apostle doth grant a generall licence and authority to all Churches to ordain such ceremonies as ours But that herein the place is abused is evinced by the said Ames med Theol. lib. 2. cap. 13. Sect. 36. by two arguments * Nequè quicquam Authoritatis in istiusmodi ceremoniis instituendis ex co possunt homines fibimet arrogare quod ecclesiis omnibus mandatur ut omnia decenter et ordine faciant 1 Cor. 14.40 Nequè enim ordinis nequè decori ratiopostulat ut res aliquae sacrae de novo instituantur sed utillae quae à Deo sunt institutae er modo adhibeantur qui earum dignitati est consentaneus neque pertinent ordo decoâ—um ad res sacras tantùm sed etiam officia civilia in utrisque enim confusio indecorum sunt vitia opposita debito illi modo qui requiritur ad eorum justum siuem et usum consequendum Neither saith he can men take to themselves any authority in ordaining such ceremonies from that that it is commanded to all Churches that all things be done decently and in order 1 Cor. 14.40 For neither the respect of order nor decency requires that some holy things should be newly ordained but that those which are â—ordained by God be used in that manner which is agreeable to their dignity neither do order and decency pertaine to holy things only but also to civill duties for confusion and indecency in both are are vices opposite to that due manner which is required to the attaining the just end and use of them Nay he undertakes to manifest that this Scripture being rightly understood doth not only not justify but plainly * Reply to Norton pag. 9.10.11.12 Freshsuit against Ceremonies c. The dispute a pag. 56 usque ad 81. condemneth them this argument he hath managed so well as that he hath quite beaten out of the field Bishop Morton and his second Dr Iohn Burges And none of the Prelaticall party hath hitherto dared to take up the cudgels against him A great Schollar I confesse of these times Dr Hammond in his view of the Directory pag. 19. hath made a new attempt from the place I shall transcribe what is argumentative in his words and I hope without offence unto the Doctor examine them I conceive saith he the cleare importance of that grand place to be that all be done in the Church according to custome and appointment The former implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome being the only rule of decency c. And the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order or appointment for so the words literally import and then upon these two grounds is uniformity built and necessarily results where all that is done in the Church is ruled by one of these by custome or by law which being here commanded by St Paul is a proofe of the more then lawfullnesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of ceremonies in a Church and of uniformity therein This sense is I believe received by few interpreters and therefore we might reasonably expect that he should back it with very good arguments Whether he hath done so let the reader judge That the importance of the former part of the words is Let all things be done according to custome he thus goes about to prove The former is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customâ— being the only rule of decency c. He dares not affirme that this is the immediate sense of the place but only that it is implied It cannot be denied but that decency doth imply such customes the omission of which necessarily inferre undecency But that the omission of such ceremonies as ours doth inferre undecency the
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
will not have this man to reigne over us how solemne and dreadfull is their execution Those mine enemies which would not that I should reigne over them bring hither and slay them before me Luk. 19.14,27 But now Christ will handle none of his enemies with more rigour then those that take a commission from him If the builders reject the head of the corner the chiefe corner stone what can they expect but either to fall on this stone or to have this stone fall on them and so to be broken in pieces unto perdition to be ground unto powder to perish utterly by the highest degrees of punishment What Prince or state but would most severely punish the perfidiousnesse of such Embassadours as being sent to pacify a rebellion should underhand animate unto it Oh what doth more encourage and harden men in their rebellion against Christ then the disobedience of those whose office it is to take them off from it Rebels against Christ are unmeete orators to perswade unto loyalty submission unto him because altogether unlikely to prevaile We are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 2 Cor. 5.20 But the Rhetorick of our Pulpits will never wooe men hereunto when our lives speake a contradictory language It is altogether improbable that we should perswade men to be reconciled unto Christ when they see us our selves unreconciled and in defiance of him what more treasonable almost in warre then for commission-officers to give assistance unto the enemy Our ministery is a warfare 1 Cor. 9.7 and is it not high treason then for ministers by their doctrine or example to give succour unto or to cooperate with the enemies of Christ Jesus the sins and errours of their people For a captaine to exhort his souldiers to fight valiantly and presently to run over unto the enemy will adde scorne and derision unto his treason and we may say as much concerning ministers exhortations of their people unto a spirituall warfare if when they come downe from their pulpits they runne over unto the tents of sin Satan and the World and march under their colours I shall conclude this use with Math. 24. vers 48 c. unto the end Where we have the Character and the punishment of a wicked minister 1. the Character his sinne against Christ his fellow ministers and his flock or people 1. His sin against Christ is unbeliefe of his judiciary power one branch of his soveraignty that evill servant shall say in his heart my Lord delayeth his coming vers 48. 2 We have his malignity against such of his fellow ministers as are pious and painfull and shall begin to smite his fellow servants vers 49. 3 We have his participation of and fellowship with the sins of his people And to eate and drinke with the drunken vers 49. Lastly we have Christs punishment of him for this The Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not ware of and shall cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth v. 50 51. Vse 2. of Consolation A second use is of Consolation A great comfort it was to Josephs Brethren when once they were reconciled unto him that their brother was the second person in the Kingdome and governour of Egypt and all the house of Pharaoh So it is an unspeakable consolation unto all that are reconciled unto Christ that the very humanity of Christ their elder brother is second in authority unto the all powerfull Trinity and that for these two following reasons because they are assured 1. of communion in it and 2. benefit by it 1. They are assured of communion with Christ in it by way of analogy and resemblance To sit at the right hand of God is Christs incommunicable priviledge Heb. 1.13 To which of the Angels said he at any time sit on my right hand c. But yet the Church sits at Christs right hand Vpon thy right hand doth stand the Queene in Gold of Ophir Psalm 45.9 To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set downe with my Father in his throne Rev. 3.21 And he that overcometh and keepeth my workes unto the end to him will I give power over the nations he shall rule them with a rod of iron as the vessels of a petter shall they be broken to shivers even as I received of my Father Revel 2.26,27 The words are to be understood of the faithfull sitting with Christ in judgment over the nations at the last day as asessors assenting unto and approving of his sentence against them Jesus said unto his disciples verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel Math. 19.28 Luk. 22.30 Do you not know saith Paul that the Saints shall judge the World 1 Corinth 6.2 2. They may be assured of benefits by Christs universall jurisdiction over all Creatures in heaven and earth and that 1. Negative nothing shall hinder their Salvation 2. Positive all things if need be shall be serviceable unto their salvation 1. Then if Christ as mediatour hath all power given unto him in heaven and earth his members then may be confident that nothing shall hinder their salvation not sinne nor Satan nor wicked men 1. From Christ's authority they may be comforted against sinne against the guilt and power of sinne 1. Against the guilt of sinne The father would never have thus highly advanced him given him such a vast and boundlesse dominion if he had not fully satisfied his justice and cleared the debts of all his members We reade in the relation of the proceedings against Sr Walter Rawleigh at the Kings bench barre at Westminster 1618. October 28 that when he was demanded why execution should not be done upon him according to the judgment pronounced at Winchester against him His answer was that he was told by his counsell that in regard his majesty since the said judgment had been pleased to employ him in his service as by commission he had done it made void the said judgment and was a verification unto him and gave him as it were a new life and vigor This plea though just and agreeable unto reason and unto law too as I have been informed by those that are very well skild in the lawes of the land yet could not save the life of this worthy Gentleman with his partiall and prejudiced Judges Yet this we are sure of the commission which God hath given unto Christ over all creatures in heaven and earth may secure all true believers from the curse and condemnation of the law for it was a reall acquittance
of it's owne or the Churches safety seeing the head of the Church who hath the key of David openeth and no man shutteth and shutteth and no man openeth that is governeth and protecteth his Church irresistably if we take the word irresistably in opposition unto a final complete and victorious resistancy why should we feare the malice and enmity of weak men as long as we have the love and favour of so potent a Saviour if he be our friend no matter though we have all the world for foe If he be with and for us who can be against us Rom. 8.31 In that terrible invasion of Israel by Shalmanaser which ended in the utter ruine desolation and captivity of the whole nation described Isay 8. ult to be a time of trouble and darknesse and dimnesse of anguish far surmounting their former troubles though very great and grievous cap. 9.1 yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty v. 2 3 4. the ground of all which he makes to be Christs soveraignty vers 6. though the remnant of Christs people amongst the captiv'd Israelites walked in darknesse and dwelt as it were in the shadow of death yet they shall see a great light vers 2. the light of sprituall comfort and deliverance shall shine upon them they shall joy according to the joy of harvest vers 3. they shall be freed from the bondage of their spirituall enemies the yoke of their burden the staffe of their shoulder the rod of their oppressours shall be broken as in the day of Midian vers 4. for unto us a child is borne unto us a son is given upon whose shoulders the government of the Church the whole world is cast vers 6. And this government is managed as by unconceivable wisdome He is the wonderfull Counsellor so by unspeakable love the Zeale of the Lord of Hostes will performe this And the ground of this assertion is his relation unto us He is our everlasting Father v 6. If the Church be full of disorder and Confusion 1 Cor. 14.32 if the Spirits of the prophets be not subject to the prophets 1 Cor. 12.17 if the whole body affect to be the eye and the hearing why his government is upon the throne of David and his king dome to order it if the Church be in a weake and tottering condition his government is upon the throne of David and upon his Kingdome to establish it vers 7. We find Psal 80. that when the hedges of the Church of Israel were broken downe the hedge of discipline the hedges of God and the Magistrates protection vers 12 13. so that all they which passe by the way did pluck her The Beare out of the wood did wast it and the wild beast of the field did devoure it Why then the alone refuge and Sanctuary of her genuine members was the exaltation of Christ vers 17 18. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for-thy selfe So will we not go◠back from thee As if the Psalmist should have said if our blessed Saviour be highly exalted a name given him above every name and hath all power given unto him in heaven and earth why then we may wax confident of our perseverance for he wil imploy this his power and authority to preserve us from Apostacy and defection the shipwrack of faith and a good conscience so that we shall never draw back unto perdition Heb. 10.39 And this will satisfy and compose our spirits let the world goe how it will let all things be turned topsy turvy so as we goe not back from thee O Lord of Hostes so long as there is not in us an evill heart of unbeliefe we hope we shall possesse our soules in patience Though the vineyard of the Lord be burnt with fire and cut downe though there be scarce left among us so much as the face of a Church visible men may throw us out of our earthly enjoyments they may shut us up in a deep and darke dungeon and there exclude the light of the Sunne from us but in such a condition the power of our Mediatour should uphold our spirits He hath the Key of David and openeth and no man shutteth if he open heaven gates unto us not all the men in earth not all the Devils in hell are able to shut or barre them against us If we be cast upon a time of trouble such as never was since there was a nation even to that same time why at that time Michael shall stand up the great Prince which standeth for the children of thy people and at that time thy people shall be delivered every one that shall be found written in the booke Dan. 12.1 This place of Daniel you may expound by Revel 12.7 where we have a warre raised in heaven that is in the Church of God by the Dragon and his Angels that is Satan and his adherents but they are encountered by Michael and his Angels who give them a totall rout and overthrow vers 8. They prevailed not neither was their place found any more in heaven They had no more power to tyrannize over the Church And it is observable that the Instruments of this great victory are none but poore martyrs for such as these were the Angels of Michael that is Christ described to be vers 11. They loved not their lives unto death The strongest weapons of their warfare are their sufferings The victory that overcometh the world is the faith and patience of the Saints 1 John 5.4 The shedding of their blood drawes blood from their adversary and their death puts life into the cause which they dye for so that we may say of them as of the King of Sweden at the Battell of Lutzen they conquer when they are killed If that befall our Church which Paul foretold of the Church of Ephesus that grievous wolves enter in among them not sparing the flock Act. 20.29 If foxes spoyle the vines and tender grapes Cant. 2.15 If hereticks false teachers seduce weake Christians especially new converts why he is the great shepherd of the sheepe and is able to represse them and chase them away If never so malitious potēt adversaries assayle the house the Church of God why Christ is the Lord of the house and he is faithfull to him that appointed him Heb. 3.2 therefore there is no need of any other garrison for it's protection then his power and care Psalm 2.1,2,3,4,9 the Kings of the earth set themselves the rulers take counsell together against the Lord against his anointed saying Let us breake their bands asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessell If ten Kings
that have one mind and have given their strength and power unto the Beast make warre with the Lamb the Lamb shall overcome them for he is Lord of Lords and King of Kings Rev. 17.13,14 To conclude this first branch of this use of consolation The Apostle Paul having spoken largely of the Soveraignty confer'd upon Christ in his exaltation Heb. 2.5,6,7,8 in the end of the eight verse he moveth a doubt against it but now we see not yet all things put under him we see it indeed with an eye of faith but not with an eye of sense and carnall reason we may say of that as the Apostle doth of the future state of the Saints of God it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is Joh. 3.2 but though it doth not yet appeare yet we believe it and faith is an evidence of things not seen Heb. 11.1 And the Apostle in his answer unto the doubt layeth downe a very good argument for the strengthening of our faith herein But we see Jesus who was made a little lower then the Angels for the suffering of death crowned with honour and glory vers 9. seeing he is crowned with glory and placed at the right hand of God and then hath all power given unto him in heaven and earth he will exercise this his power and authority for the good of his Church and overthrow of his enemyes and at the last day he will put all either persons or things that oppose him absolutely under his feete he will subdue them and trample upon them as upon a footstoole It is said of him Heb. 10.12,13 He sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole If he our Soveraigne waits patiently till this worke be done it would be very bad manners in us his subjects to be impatient and not contented to wait the Lords Leisure I proceede unto a second benefit accrewing unto believers by the fulnesse of Christs authority and that is positive subserviency of all things to their salvation seeing he hath all power in heaven and in earth therefore he can make all creatures in heaven and earth to promote the glory and happinesse of his people Are not the Angels all ministring spirits sent forth to minister for them who shall be heires of salvation All believers are joint heires with Christ Rom. 8.17 Now he is the heire of all things Heb. 1.3 therefore they share with him in this his inheritance and are in a way of subordination to him heires of all things too All things are yours * Nota omnia vestra sunt non quasi omnia bona sint commania uti erant in statu innocentiae aut quasi justi omnium rerum sint propriè domini c. sed vestra sunt non possessione sed fine usu quia scilicet vobis in ministerium auxilium salutis deputata data sunt ita Anselm Amb. Theodoret. S. Thom. Chrysostom data inquam ad usum vel realem vel mentalem qui est in omnibus creaturis agnoscere laudare creatorem hoc est quod vulgò dicitur fideli totus mundus divitiarum est Corn. à Lapide in Locum Universalem enumeratione illustrat Vestri sunt omnes ministri summi infimi c. Vestrae sunt omnes res totus inquam mund us c. Vestra omnis conditio vita mors c. Vestri denique omnes eventus presentes in hac vita prosperi et adversi vel futuri in altera vita Omnia inquit vestra sunt Anabaptistae abutuntur hoc loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facultatum probandam Apostolus verò non loquitur de possessionibus civilibus sed de ordine divino quo omnia debent servire utilitati Ecclesiae quia omnia sunt condita ad piorum salutem communicationem officiorum charitatis quae non tollit justitiam sicut nec Evangelium tollit politias Nec loquitur Apostolus de omnibus individuis sed de omnibus speciebus rerum Pareus in Locum See also Reynold's vanity of the creature pag. 27 28. saith the Apostle speaking of believers 1 Cor. 3.21 not in regard of propriety or possession but only in regard of end or use that is All things so farre as their need and occasion shall be usefull helpfull and serviceable unto the salvation of your soules and this is that which is meant by that usuall saying quoted out of Aug. fideli tâ—tus mundus divitiarum est The Apostle illustrates the universall by an enumeration of particulars vers 22. whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Of which words I shall out of Pareus give you this short following Paraphrase All ministers are yours the highest and the lowest Paul Apollo Cephas All things are yours the whole world All conditions are yours life and death All events are yours present and future things present or things to come things present in this life whether prosperous or adverse Rom. 8.28 And we know that all things worke together for good to them that love God to them who are the called according to his purpose Things to come that is all the glory of the new Jerusalem Rev. 21. Lastly upon this fulnesse of Christs authority we may ground exhortations unto severall duties and that regarding either God Christ or our brethren First we may hence be exhorted unto thankfulnesse towards God for that he hath vouchsafed such dignities unto our nature in the person of his sonne Psal 97.1 The Lord reigneth let the earth rejoyce let the multitude of Isles be glad thereof When the multitude saw the cure of the man sick of the Palsy they marveiled and glorified God which had given such power unto men Math. 9.8 How should we marvell and glorify God for the giving of all power in heaven and earth unto the man Christ Jesus for that his head is as the most fine gold Cant. 5.11 * Aynsworth that is his head-ship regiment and kingdome is most glorious like splendent gold Because he is the head of the corner the Psalmist our Saviour himselfe would have us to acknowledge the Lords doing and that it should be marveilous in our eyes Ps 118.22 Math. 21.42 The Apostle Paul entertains it with stupor and admiration what is man sayth he that is the man Christ Jesus that thou art mindfull of him or the Son of man that thou visitest him that thou crownest him with glory and honour and didst set him over the workes of thine hands that thou put'st all things under his feet Heb. 2.6,7,8 In Cant. 3.11 we have an exhortation unto an heedfull and gratefull observation and contemplation of Christ in his exaltation Go forth O daughter of Zion and behold King Solomon with the crowne wherewith his Mother
crowned him in the day of his espousalls and in the day of the gladnesse of his heart Diodati according to the letter this is meant of Solomon who was the figure of Christ for when Solomon was married he had no father and his mother was shee that did set the regall crowne upon his head having procured it for him 1. King 1.16 and put on his nuptiall garments But in respect of Christ by Mother is meant the Father who crowned him as Cant. 8.5 Ps 110.1 Phil. 2.9 Secondly wee may hence be exhorted unto diverse dutyes regarding Christ faith in him feare and confession of him obedience prayer and conformity unto him First faith in him our Saviour having mentioned the doctrine of his Soveraignty all things are delivered unto me of my father Math. 11.27 He draweth from it vers 28. this exhortation Come unto me all yee that labour and are heavy laden and I will give you rest that is believe in mee and I will give you the rest of satisfaction and consolation Iohn the Baptist having Ioh. 3.35 spoken of the extent and universality of Christs dominion he presently subjoyneth verse 36 the reward of faith and punishment of unbeliefe first the reward of faith He that believeth on the Son hath everlasting life that is as Cajetan expounds it habet eam velut in semine he hath eternall life seminally he hath the root and cause of it a promise of it an interest in the purchase of it a possession of the beginning and first fruits of it Secondly wee have the punishment of unbeliefe and that as the but now mentioned Cajetan analyseth the words is twofold poena damni poena sensûs the punishment of losse and the punishment of sense first the punishment of losse hee that believeth not the Son shall not see life that is shall not enjoy life Secondly the punishment of sense or Torment The wrath of God abideth on him where againe as the same author observeth we have the perseverance and dominion of the punishment of unbelievers First the perseverance or permanency of their punishment the wrath of God abideth Isa 54.8 Secondly the dominion of their punishment the wrath of God abideth on them dominium poenae significatur ex praepositione super saith Cajetan It shall not be in the power of the damned to divert their thoughts so much as one moment from the consideration of their torments Christ Jesus having told the Jewes that the father had committed all judgement unto him Iohn 5.22 he presently deduceth herefrom the safe and happy condition of all such as believe in him vers 24 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 Secondly from this fulnesse of Christs authority wee may be exhorted unto a feare of him If Christ be our Master where is his feare Mal. 1.6 whom should we feare if not him that hath all power given to him in heaven and in earth that hath all judgment committed to him who is able to destroy both soule and body in hell Math. 12.28 And this use the Apostle Paul makes of this doctrine Phil. 2.9,10,11,12 God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow c. and that every tongue should confesse that Jesus Christ is Lord c. wherefore my beloved c. worke out your owne salvation with feare trembling with a feare of reverence and humility towards God the author of salvation with a feare of care caution prevention and eschewall towards hell and damnation the opposite of salvation Thirdly from hence we may be exhorted unto a bold and undaunted profession of him why should we be afraid or ashamed to confesse him who hath all power given unto him in heaven and earth The Apostle Peter deriveth the answer of a good conscience from Christs exaltation his resurrection ascension into heaven sitting at the right hand of God and the subjection of Angells authorityes and powers to him 1 Pet. 3.21,22 And some think that this answer of a good conscience is the answer of confession of which the Apostle speakes before verse 15 16. Sanctify the lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope c. having a good conscience c. Fourthly we may hence be exhorted unto obedience to him for he is a Lawgiver able to save and destroy and hath in a readinesse to revenge all disobedience 2 Cor. 10.6 Josephs exaltation was thinke many a type of Christs Gen. 41. v. 41 42 43. Pharaoh set Ioseph over his house or Court and over all the land of Aegypt God hath set Christ over his house the church in a speciall way over all the world in a generall way The putting of Pharaohs signet upon Iosephs hand the araying of him with vestures of fine linnen the putting a gold chaine about his neck were but dark and weak figures of that surpassing glory honour wherewith in his exaltation his humanity was crowned Pharaoh made Ioseph to ride in the second charet Christs humanity is next and second in authority unto the Deity There were certain officers that cryed before Joseph bow the knee And it is the duty of all ministers of the Gospell to cry before Christ unto their people to bow and bend the knees of their heart unto him but if they should be silent and remisse in their duties the greatnesse of his authority invites and bespeakes such a submission for he hath all power given unto him in heaven and in earth how obedient were those souldiers which were under the Centurion in the Gospell I am saith he a man under authority having souldiers under me and I say to this man goe and he goeth and to another come and he cometh and to my servant do this and he doth it Math. 8.9 Christ even as man is under the authority of no creature but hath a generall jurisdiction over all creatures in heaven and earth but if he say to this man go he standeth stock still if he saith to another come he never moves out of his place he sayth to us his servants doe this and we obstinatly omit it The Apostle Peter asserts the dependency of the answer of a good conscience upon Christs resurrection ascension and soveraignty 1 Pet. 3.21,22 and by this answer of a good conscience some understand the readinesse of a renewed and sanctified conscience to conforme unto the commands of God and indeed is it not fitting for every good conscience to be subject unto him unto whome Angells authorities and powers are made subject to say unto him as Samuel was directed by Ely Speake Lord for thy servant heareth 1 Sam. 3.9 or as David expresseth himselfe Ps 27.8 When thou saidst seek ye my face my heart said
made themselves Eunuchs whereupon some ambitious fooles castrated themselves and so that they might be great men in power and place they made themselves monsters and no men Shall men be thus forward to imitate the defects and deformities of powerfull personages here on earth and shall not we be very diligent in our imitation of the King of Kings and Lord of Lords who hath all power given unto him in heaven and earth Our Saviour himselfe makes the extent and universality of his dominion a motive as unto faith in him obedience to him so unto imitation of him All things are delivered into my hands c. therefore learne of me and he instanceth in two particulars that more especially deserve to be imitated for I am meeke and lowly in heart which brings me unto the third sort of dutyes unto which from the fulnesse of Christs authority we may be exhorted and they are such as relate unto our Brethren meeknesse and humility Vse 1. of Exhortation First from the fulnesse of Christs authority compared with his meeknesse we may all be exhorted unto meeknesse All things were delivered unto him of his Father and yet he was meek Math. 11.27,29 His carriage unto even his most insulting and provoking enemies was full of meeknesse in his greatest sufferings There never dropt from him so much as one impatient word or syllable who when he was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously 1 Pet. 2.23 and yet he could have taken upon the greatest of his adversaries a most speedy easy revenge to see such power matched with such patience should make us all blush at the excesses of our anger and the rage of our impatience towards all those almost with whom we converse Not only private but even publick persons those of greatest place may very well in the execution of their places propound unto themselves this matchlesse meeknesse of their Saviour and carry their goverment as Christ did upon their shoulders in patience that is so farr as they may without prejudice unto justice beare with the weaknesse and way wardnesse of their charges Magistrates may hence be instructed to carry their people in their bosome as a nursing father beareth the sucking child Num. 11.12 ministers may hence learne to be patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the Divell who are taken captive by him at his will 2 Tim. 2.24,25,26 Aaron carryed the twelve tribes in his brestplate next to his heart to shew that in care he was to bear them Exod. 28. ver 29. But he had them also engraven in two Onyx-stones ver 12. and those set upon his very shoulders to shew he must otherwhile beare them in patience too And it is not only Aarons case and other high Priests under the Law The Morall is applyable unto all ministers of the Gospell they are to beare their people as in their breasts by pastorall care and affection so on their shoulders in great patience and long-suffering Use 2. of Exhortation Secondly from a comparison of the fulnesse of Christs power with the greatnesse of his humility all men the greatest of men may be exhorted unto humility towards even the meanest of their brethren All things were delivered unto him of his father and yet he was lowly in mind therefore learne of him Math. 11.27,28 In Iohn 13. we have his actuall knowledge or consideration of his soveraignty connexed with an action wherein was the very depth of humility vers 3 4 5. Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God He riseth from supper and laid aside his garments and tooke a towell and girded himselfe after that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towell wherewith he was girded Some might interpret this action of our Saviour to proceed from incogitancy or inadvertency and thinke that he forgat himselfe and did a thing unbecoming his dignity To prevent this the Evangelist makes his notice of and meditation upon the fulnesse of his authority the preface unto this his great example of humility knowing that the Father hath given all things into his hand c. he ariseth from supper c. and began to wash his Disciples feet c. The washing of feet was a civility with which at those times in those hot Eastern countryes strangers were entertained especially in the evening and therefore perhaps might be usuall towards superiors and equalls but that he that had all things given into his hands by the Father he that was come from God and was forthwith to goe to God should wash the feet of his owne disciples of which some were poor fisher men is an unheard of condescention who can be proud and looke upon so humble a Saviour whose pride should not so lowly an action of his beat downe what power is there that should swell the spirit of any mortall wight when he that hath all power given unto him in heaven and earth stoops unto so low a service who should refuse to write after such a copy of Lowlinesse Especially seeing our Saviour himself exhorts hereunto vers 13 14. Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In washing of the feet there is Synecdoche Speciei the speciall is put for the generall washing of the feet being a base and abject service stands for all offices or duties of love though never so low and meane unto such offices all men are obliged even superiors unto their inferiors In una itaque specie officii totum genus officiorum intelligimus Ita quod explicando debitum abluendi pedes comprehēditur debitum cujusque officii tam corporalis quā Spiritualis quia ipsa ablutio à Iesu corporalis quidem exercitata est Spiritualis verò sermone exposita Intendit ergo ad literam-Iesus ut ab ip sius exemplo cognoscamus nos debitores invicē ad mutua officia quibus opus est tā ad corpus quà m ad Spiritum Mutua siquidem praecipit dicendo alter alterius Sed intellige proportionaliter ut non dedignentur superiores exercere officia sibi congrua tam ad corporis quà m ad Spiritus aliorum utilia ex quo Iesus Dominus non horum aut illorum sed omnium magister non horum aut illorum sed omnium dignatus est sponte tam vile exercere officium lavandi pedes piscatorum c. Exemplum enim dedi vobis Ne facta à Iesu domino magistro admiranda potius quam imitanda acciperemus explicat imitanda Cajetan in
quà m divinam naturam essentialitèr declaret Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deitaâ—… quà m de sententiâ Apostoli quicquam detrabere in locum Beza observeth that 't is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which may signify created gifts and endowments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very nature and essence of God But now because the Arians and other Heretiques have affirmed that Christ is but a secondary God inferiour unto the father therefore it is added in the second place to shew the equality of him in regard of essence with the father that not onely the Godhead but the fulnesse of the Godhead dwelleth in him Whereupon it followeth that he is perfect God coëquall with the father Even as amongst men the Children are no lesse men then their Parents because the fullnesse of the manhood is in them as well as in their parents But this is not all the Apostle goeth one step higher and in the third place sheweth that there is a numericall Identity betwixt the Godhead of Christ and the Father for in him dwelleth all fulnesse of the Godhead There is not therefore one fulnesse of the Godhead in the father another in the sonne but all the fulnesse of the Godhead the same singular Deitie in both and therefore they are one in essence John 10.30 I and my father are one one God though two persons The fulnesse of the manhood in Adam was numerically different from that in Eve and therefore they were two men But the same fulnesse of the divine nature that is in the Father is in the Sonne And therefore he is not only true and perfect God but one the same God for number with the father And thus have I done with the extreams of this union the termes united the mans hood and the Godhead Indeed the personall union is proximè and immediately only betwixt the person of the word and the manhood but mediately and consequently it is of the two natures as they are united in one person of the word The next thing to be handled in the words is the manner of this union and that is set downe from the adjunct and from the sort or kind of it 1. From the Adjunct of it 't is a permanent union it dwelleth in the manhood 2. from the sort or kind of it it is a personall union it dwelleth bodily 1. The manner of this union is described from an adjunct of it permanency It is a permanent union The fulnesse of the Godhead dwelleth in him h Apud Graecos differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut apud Latinos habitare commorari Sic enim Cicero natura inquit domicilium nobis non habitandi sed commorandi dedit Ideo etiam Petrus vitam nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat eleganter 1 Epist 1.17 This note Cornel. a Lapide filcheth out of Beza without the least mention whence he hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually not a temporary but a durable mansion The fulnesse of the Godhead doth not so journe in the manhood onely for a time but it dwelleth in it it hath a constant fixed setled and perpetuall residence therein Wherefore as Beza observeth the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath dwelled but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelleth in the present tense And indeed it shall dwell therein in the future tense too and that unto all eternity Our Divines farther from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally collect that the union of two natures in Christ is not by way of mixture confusion conversion or any other mutation For none of all these can have place between the dweller and the house in which he dwelleth But I shall content my selfe lightly to have touched this and passe on to the last thing remarkable in the Words The sort or kind of this union It is a personall union The fulnesse of the Godhead dwelleth bodily in him It is said to dwell in him saith August De Quiros to exclude all mutation It is said to dwell in him bodily to exclude that inhabitation which is onely by extrinsecall denomination There is a twofold presence of the Godhead generall and speciall 1. Generall and so he is every where by his essence presence and power Enter Praesenter Deus hìc ubique Potenter 1. By his essence because he filleth all spaces of the world by the immensity of his substance Doe not I fill heaven and earth saith the Lord Jer. 23.24 The heaven of heavens cannot containe him 1 Kings 8.27 He is not farre from every one of us Act. 17.27 2. By his presence that is by his knowledge Heb. 4.13 Neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe 3. By his power and operation which produceth preserveth and governeth all things in the world 1 Cor. 12.6 And there are diversities of operations but it is the same God which worketh all in all But now besides this generall way of Gods presence there are also other speciall manners of his presence by which he is in a peculiar way only in some creatures There was a miraculous presence of the Godhead in the Prophets and Apostles by whom he wrought divers miracles There is a gracious presence of him in all his Saints There is a relative presence of him in his Church visible and in his ordinances Exod. 25.8 Numb 5.3 and Chapt. 35.34 Deut. 33.12 Psalm 9.11 Psal 135.21 Isai 8.18 Ezek. 29.45 Joel 3.21 Zachar. 2.10,11 Chap. 8 3. Psal 74.7 There is a glorious presence of the Godhead and thus heaven is his dwelling place 2 Chron. 6.21 39. 1 Kin. 8.30 Thus he dwelleth on high Psalm 113.5 Isai 33.5 In the high and holy place Isai 57.15 In the heavens Psal 123.1 In the light which no man can approach unto 1 Timoth. 6.16 But all these severall wayes of the Godheads dwelling in the creature fall far short of that in the text i Notandae sunt autem hae duae particulae 1. plenitudo Divinitatis 2. Corporaliter Nam illae significant aliter in Christo aliter in aliis sanctis habitare Divinitatem In Christo habitat per plenitudineÌ„ in aliis per divisioneÌ„ 1 Cor. 12.4 In Christo corporaliter id est vere substantialiter in aliis participativè Nam ipsa Divinitas verè substantialiter est in Christo In aliis per dona quaedam a Divinitate participata Becanus Sum. Theol. tom 5. cap. 7. quaest 3. the bodily that is personall or hypostaticall inhabitation of it in and union of it with the humanity of Christ For this is so close streight and intimate as that the Godhead inhabiting and the manhood inhabited make but one person Eâ—en as the reasonable soule and body in man make one man Before I descend unto the application
in his heart by faith in his life by obedience should enjoy eternall life The Jewes presently opposed him herein and the matter is argued pro and con between Christ and them ver 52 53 54 55 56 57. and at last Christ closeth up the disputation with affirmation of his eternity ver 58. Before Abraham was I am Because he was before Abraham therefore if a man keep his sayings he shall never see death Secondly that person in whom dwelleth all fulnesse of the Godhead bodily is immutable and this immutability we have most clearly and fully predicated of Christ in Psalm 102.26,27 If we will allow the Apostle Paul Heb. 1.10,11,12 to be a competent interpreter of the Psalmist and the predication hereof is in conjunction with two other excellencies of the divine nature one but now mentioned Eternity ver 24. The other presently almost to be insisted on the creation of all things ver 25. From all which he concludeth the perpetuity indeficiency and unbarrennesse of the Church ver 28. 1. He affirmeth the eternity of Christ His duration is coëxtended with the duration of all the creatures Thy yeares are throughout all generations Next he signally asserts his creation of all things ver 25. Of old hast thou laid the foundation of the earth and the heavens are the worke of thy hands And 3. As for his unchangeablenesse he doth not barely affirme it but illustrate it also by a comparison of dissimilitude with the change of those creatures which seeme most exempted from mutation ver 26 27. They shall perish but thou shalt endure yea all of them shall waxe old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeares shall have no end And from all this he draweth this conclusion that the Church of Christ shall still in all ages be fruitfull and bring forth children unto God The children of thy servants shall continue and their seed shall be established before thee ver 28. Where by the Children and seed of the servants of God he doth not understand such as descend from them by carnall propagation but such as retaine their faith and imitate their piety Because Christ is Eternall omnipotent unchangeable therefore his Church which is conjoyned with him by an indissoluble bond shall be perpetuall and never totally faile from off the earth never be extinguished by the greatest calamities that are incident unto mankind Thirdly If all fulnesse of the Godhead dwell in him then also omnipotency Vnto us a child is borne unto us a sonne is given who is the mighty God Isai 9.6 And this is brought by the Prophet as an argument for confirmation of those sweete and precious promises of consolation redemption and subduing of enemies whereby he goeth about to comfort the godly and faithfull in Israel and that in the utter devastation and depopulation of their country vers 2 3 4 5. In reference unto his omnipotency it is that God speaking of him in the Pialmist saith I have laid help upon on t that is mighty Psalm 89.19 that is mighty to save Isai 63.1 able to save unto the uttermost Heb. 7.25 Hence is it also that he is stiled by Zachariah an horne of salvation that is a strong and mighty Saviour Luk. 1.69 one that is able to doe exceeding abundantly above all that we can aske or think Eph. 3.20 able to keepe our soules which we have committed unto him 2 Timoth. 1.12 able to keepe them by his power through faith unto salvation Fourthly Christ is omnipresent He was in heaven as God when as man he conversed with men here upon earth Joh. 3.13 and therefore he is a very present helpe in trouble Psalm 46.1 Though the heavens must receive his manhood untill the time of restitution of all things Acts. 3.21 Yet as God he sits on the throne in the Christian Churches here on earth Revel 4. and will be with the faithfull ministers thereof unto the end of the world Math. 28.20 and he will be in the mid'st of all assemblies of her members gathered in his name Math. 18.20 Fifthly if there dwell in him all-fulnesse of the Godhead then also omniscienc◠He knew what was in the heart of man Joh. 2.25 He knoweth all things Joh. 21.17 He is the wonderfull counseller Isai 9.6 And therefore can foresee and disappoint all designes and machinations against his Church and Gosple His people need not feare the depths of Satan Revel 2.24 for with him there is an ineffable depth of the riches both of wisdome and knowledge unsearchable judgments and waies past finding out Rom. 11.33 To passe on from the Attributes of God unto his workes I shall at this time make mention of two the Creation and preservation of all things 2. Then the creation of all things is attributed unto Christ Joh. 1.3,10 Col. 1.16 Heb. 1.2 and therefore we may commit the keeping of our soules unto him in well-doing as unto a faithfull creatour 1 Peter 4.19 2. The preservation of all things is attributed unto him By him all things consist Col. 1.17 He upholdeth all things by the word of his power Heb. 1.3 Therefore he can preserve by the power of his grace all his people from totall and finall defection and keep them by his power through faith unto Salvation 1 Pet. 1.5 He can put his feare in their hearts that they shall not depart from him Jerem. 32.40 Enough hath been said to prove that the personall union is a sufficient argument for the all-sufficiency of Christ to carry on his great designe of saving the soules of such as belong unto the election of grace In a second place it is also a proofe of his Willingnesse and readinesse to do the worke Can two saith the Prophet walke together except they be agreed Amos 3.3 So may we say can the Godhead dwell in the manhood except the Godhead intend reconciliation with some persons in the manhood to wit the men which the Father had given unto the Son out of the world Joh 17.6,9 God is a consuming fire and yet the fulnesse of the Godhead dwelleth bodily in the humanity of Christ and therefore we may shape an affirmative answer unto the question propounded by the Prophet Isaiah chapt 33. v. 14. and may say that some among the sons of men shall dwell with the devouring fire shall dwel with the everlasting burnings The cohabitation of the Godhead with the manhood in the person of Christ is a full evidence that as it is Revel 21.3 the tabernacle of God is with men and he will dwell with them and they shall be his people And God himselfe shall be with them and be their God Such an infinite person as the Sonne of God would never have assumed us unto himselfe in his incarnation if his designe had not been to have communicated himselfe unto us by making us his house his sanctuary his holy temple his habitation through the Spirit
persons from their places that is named in this world or that which is to come that is renowned here on earth or in heaven in the state of heavenly blisse which is said to be future or to come not because it doth not now exist but for that it is to come unto us that live here in this present world Lastly we have a distribution of this soveraigne authority or dominion of Christ It is 1. generall over the whole Creation And hath put all things under his feet v. 22. 2. speciall over the Church And gave him to be the head over all things to the Church 1. Generall over the whole creation and hath all things put under his feet Zanchy by all things here understands the enemies of Christ which shall be subjected unto him by way of conquest he shall in a victorious manner as it were tread upon them and trample them under his feet As the Captaines of the men of warre with Joshua did tread upon the five kings that were taken Josh 10.24 For this * Qui de ecclesia non sunt subjecti sunt Christo ficu◠quae sub pedibus habemus nempe ut vilia digna quae conculcentur et conterantur Zanchius restriction of the phrase to wicked men and the enemies of Christ he giveth this reason the sheepe the members of Christ are in his hand not under his feete no man shall pluck them out of his hand Joh. 10.28 For answer the Scripture indeed mentioneth a twofold putting under the feete of Christ penall or obedientiall 1. There is a penall and disgracefull way of putting under the feet of Christ by way of punishment or contempt but when the Scripture speakes of that there is allwaies expresse mention made of enemies Psal 110.1 1 Cor. 15.25 But putting under the feet of Christ when it is used simply by it selfe without any such addition of enemies signifieth that which is obedientiall and denoteth the generall subordination of all creatures whatsoever unto Christ If any differ herein from me I shall desire him impartially to consider that place in Heb. 2.5,6,7,8 Where the Apostle hath a large discourse of this very subject And out of this place I shall draw three arguments to prove that the putting all things in subjection under the feet of Christ is so comprehensive as that it takes in not only enemies but all the creatures 1. v. 5. He hath put in subjection unto him the world to come that is heaven the inhabitants of which are the glorious Saints and Angels 2. v. 8. In that he put all in subjection under him he left nothing that is not put under him The Apostle we see is peremptory and expresse that no creature whatsoever is excepted or exempted from this subjection and therefore it would be saucinesse in any man to restraine it only unto enemies 3. The 8th Psalme out of which this phrase is applied unto Christ makes mention of all sheepe and oxen yea and the beasts of the field the foules of the aire and the fish of the sea and whatsoever passeth through the path's of the sea 's Psal 8.7,8 that were put under his feet Now these creatures are not capable of any enmity or hostility against Christ and therefore the phrase doth not here signify the speciall subjection of enemies by way of victory and triumph 2. We have here the second branch of Christs dominion that speciall soveraignty and supreme authority which he hath over his Church Gave him to be an head over all unto his Church that clause over all as is noted by Mr Bayne may be understood either in regard of Christ or the Church 1. In regard of Christ and so it denoteth the perfection of his glory and authority Gave him who is over all things to be the head unto the Church and so here is not only signified the excellency of Christ but farther the greatnesse of the gift or benefit herein bestowed by God upon the Church in that he hath given her a most eminent glorious and powerfull head But of this the Apostle speakes so fully in the foregoing words as that to insert it here againe so suddenly would be little lesse then a tautology I conceive therefore that the words are meant in regard of the Church so that in them is couched a comparison of the greater with the lesse of Christs head-ship unto the Church with his domination which he hath above all other creatures Christ may be said to be an head unto the whole universe He is the head of all principality and power Col. 1.10 But he is an head unto the Church in a more singular and eminent manner then he is unto any other of the creatures then he is unto the Angels He was unto the Angels only a mediator of confirmation or preservation unto us also a mediator of redemption and therefore now being at the right hand of God he presents unto him in our behalfe the satisfaction of his death for the remission of our sinnes the merit of his death for the supply of all our wants and in such a manner he doth not intercede for the elect Angels who are free from both sinne and indigency Besides there is not such a suitablenesse of nature between him and the Angels as there is between him and the Church of the redeemed For he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Zanchy expounds the words as of the singularity of Christs love unto the Church so also of the extent and universality of his influence upon her So that over all things with him sounds as much as in all things in all mercies and benefits needfull unto the Church his body in all duties belonging unto him as the head of his Church He communicates unto her all good things grace and glory Psal 84.11 he is present with her in all her streits and supplieth her in all her wants He dischargeth for her and unto her all the offices of an head he illightneth quickneth governeth and protecteth her But this interpretation may be thought to be strained therefore I shall acquiesce in the former touching the specialty of Christs headship Bayne or soveraignty over the Church It is more intimate communicative and beneficiall then that over any other Creatures though never so great and glorious A second place is Phil. 2.9,10,11 Where we have of Christs exaltation 1. an emphaticall affirmation 2. a large and lively description 1. An emphaticall affirmation God also hath highly exalted him It is not barely said that God exalted him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super exaltavit highly exalted him Exalted him above all highnesse Exalted him unto the greatest height of honour and power that the humane nature is advanceable so highly he exalted him that all Creatures whatsoever from the highest heavens unto the center of the earth are far below him as it were under his feete 2. We have a large
not distant from the other but one of them would be dâ—stant from the other if one of them should be every where and the other onely in a certaine determinate place For answere the major is most false for we see even in nature that where there is no separation betwixt the tearmes or extreames of an union that yet the union is not by way of exequation or equipatency In a living man the foule is not separate from the head and yet the head doth not exist wheresoever the soule doth for then it should be in the feete A starre is inseparably conjoyned with it's orbe but because it is lesse in quantity then it 's orbe therefore it is not wheresoever it's orbe is So the God head and manhood of Christ are united inseparably and indistantly but it doth not therefore follow that the manhood being finite is in point of presence commensurate unto the Godhead which is infinite Yea but they argue for this not onely from the inseparability of the union but also from the indivisibility simplicity and impartibility of the Godhead In the manhood of Christ dwelleth all-fullnesse of the Godhead the whole manhood is united unto the whole indivisible and impartible Godhead and therefore it is wheresoever the Godhead is and that is every where For answer the consequence is false and the falsehood of it the learned Mr Barlow illustrateth by divers particulars Exercit. Metaph. 6. p. 177 178 179. This present day hath a coexistence with whole eternity that is simple and indivisible But the duration of this day is not adequate unto the duration of eternity Eternity was before this day and it will be for ever after the period of this day So the manhood of Christ is united in heaven where it existeth unto the whole indivisible Godhead but it doth not thereupon ensue that it coexisteth with the Godhead in all places besides The humane nature of Peter is present unto the Godhead in such a determinate space but it would be madnesse for any man hereupon to inferre that because the Godhead is indivisible therefore if Peter doe presentially coexist in one space with it therefore in all other spaces whatsoever The whole indivisible soule is united with the head and so long we cannot say that it is any where separated from the head but yet it would be a grosse absurdity for any man to say that the head is present wheresoever the soule is for then it should be where the hands feete and all the other members are So the whole entire Godhead is no where sundered from the manhood and yet the manhood doth not adequate it's immensity And this is sufficient for answere unto the first Syllogisme As for the second Syllogisme I deny the minor to wit that all-fulnesse of the Godhead dwelleth in the manhood every where all fullnesse of the Godhead is every where but it doth not dwell in the manhood every where The hypostaticall union may be considered terminatively or informatively 1. Terminatively in regard of Termination and so it is terminated unto the person of the sonne and in his person unto all-fulnesse of the Godhead which is every where It filleth heaven and earth with it's presence But now if we consider it informatively in regard of information or inhesion taking the word largely so it is seated in the humane nature that is not every where but onely in heaven at the right hand of God * Loc. Com. part 2. p. 261 Altingius in answer unto this argument confesseth that the person of the word hath the humane nature every where personally united to it And the learned Hooker hath touching this particular these following expressions Somewhat of the person of Christ is not every where in that sort namely his manhood the onely conjunction whereof with Deity is extended as farre as Deity the actuall position restrained and tyed to a certaine place yet presence by way of conjunction is in some sort presence pag. 302. Eccles Pol. And againe pag. 303. Even the body of Christ it selfe although the definite limitation thereof be most sensible doth notwithstanding admit in some sort a kind of infinite and unlimited presence likewise For his body being a part of that nature which whole nature is presently joyned unto Deity wheresoever Deitie is it followeth that his bodily substance hath every where a presence of true conjunction with Deitie I hope the learned and ingenuous reader will not be offended though such an inconsiderable person as my selfe in the Common wealth of learning assume the liberty of passing my censure upon these passages For I professe it is not out of any disrespect unto the memory of these great schollars but onely out of affection unto the truth If I know any thing in either Philosophy or scholasticall Divinity they are both guilty of a grosse mistake and I cannot sufficiently wonder that it should fall from so learned pen. You may see it acutely proved by a Secundum verò quod erat probandum repugnare scilicet unionem esse intrinsecam verbo probatur ex multis implicantiis Prima autem fun damentalis est quia haec unio nec potest esse creata nec inere ataâ—non creata ut ab omnibus conceditur etiam ab adversariis quia daretur mutatio in verbo quod verò non possit esse inincreata de quâ est quaestio probatur Primò quià ut saepiùs dictum est in disput 4. Philos in primâ dissicultate unio est essentialiter nexus actualis sienim esset pâ—teutialis requireretur alia actualis quae actualiter nectat extrema Standum est igitur potiùs in priori unione dicendum quòd illa est actualisâ—… ergo unio est actualis nexus quomodo potest â—ste nexus concipi ab aterno in verbo non nectere seu unire verbum actualiter cum naturâ creatâ Secundo probatur quià haâ— unio diâ—eret â—antum ordinem ad naturam creatam ergò dependeret ab illa est autem absurdum ut res increata totum suum esse habeat dependentèr ab aliquo creato quia non haberet majorem necessitatem quam ens creatum Quod verò talis unio diceret ordinem essâ—ntialem ad creaturam probatur nam non potest intelligi ratio extremi unius unionis cum alâ—ero sine intrinseco transcendentali respectu ad illuâ— aliud Quarto probatur quia ratio actualis unionis exsuâ essentia est quid incompletum ordinatum ad alterum est enim essentialiter conjunctio duorum ad constitutionem vnius tertii-non ergo potest Deo convenire formalitèr intrinsece quin dicat imperfectionem in Deo a quâ non potest abstrahere Remanet igitur ex dictis probatum quod quid unio non potest afficere intrinsece nisi tantum unum extremum quonâ—am hoc extremum non potest esse verbum sequitur quod afficiat intrinsecè tantum humanitatem Albertinus Corall
saith that we are saved by hope Rom. 8. vers 24. that is we are saved here in this life not in regard of a present and plenary possession or fruition but onely in respect of an assured expectation thereof And thus I have ended with the exposition of the words in themselves I am in the next place briefely to examine the inference of them from the foregoing There dwelleth in Christ as man all-fulnesse of the Godhead bodily therefore ye who believe in Christ are compleat in him for he is able to make you compleat Because hereupon it followeth 1. that in all that he did and suffer'd there was an infinite merit able to purchase this compleatnesse 2. That there was in him an insinite power able to conferre this compleatnesse Some understand those words of our saviour Joh. 6.63 concerning the humanity of Christ considered alone without his Deitie It is the spirit that quickneth that is it is the Godhead united unto the humane nature that giveth spirituall life The flesh profiteth nothing that is the humane nature of Christ if it were disunited from the divine it would be of little availe unto the quickenance of our soules It s concurrence is not onely profitable but necessary yet it is onely instrumentall and therefore in the vertue of it's principall agent the fulnesse of the Godhead dwelling bodily in it If Christ had beene meere man though clothed with all the power that a creature is capable of He could not have saved so much as one single soule from eternall death But he is God as well as man and therefore able to justifie sanctifie and glorifie even millions of worlds With thee saith the Psalmist unto God is the fountaine of life Psalm 36.9 A fountatine that can never be exhausted The fulnesse of the Godhead in Christ is not as a river but as a sea whence flow all those streames that make glad the city of God Psalm 46.4 It was from his Deity that there was in him an ample sufficiency to finish the transgression to make an end of sinnes and to make reconciliation for iniquity and to bring in everlasting righteousnesse Dan. 9.24 Because his righteousnesse is the righteousnesse of God Phil. 3.9 therefore it is appliable to and available for all the believers that ever were are or shall be in the world Because it was the great God that was our Saviour and gave himselfe for us Therefore he hath redeemed us from all iniquity and purified us unto himselfe a peculiar people Tit. 2.13,14 Because he is the Sonne of God therefore his bloud cleanseth us from all sin 1 Joh. 1.7 therefore by one offering he hath perfected for ever them that are sanctified Heb. 10.14 Because the Father hath by eternall generation given unto the Sonne to have life in himselfe Joh. 5.26 therefore he quickeneth whom he will vers 21. He can quicken those soules that are dead in sinns and trespasses and he will at the last day quicken those bodies that have for thousands of yeares beene rotten in their graves Because he is the Lord from heaven 1 Cor. 15.47 The Lord of Glory 1 Cor. 2.8 therefore he can clothe our mortall and corruptible bodies with incorruption and immortality He can change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe Phil. 3.21 Can you desire more comfort then that which this point yeeldeth It promiseth as much perfection as our natures can hold But it is indeed onely unto those who are qualified as those Colossians were unto whom our Apostle directs this Epistle Saints and faithfull Brethren Chapt. 1.2 who have received Christ Jesus the Lord rooted and built up in him and established in the faith abounding therein with thanksgiving Chapt. 2. vers 6 7. This restriction is implied thinke some in that the Apostle doth not say ye are compleate from him or by him but ye are compleat in him That clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him containeth say they a description of those that are thus compleate They are such as are in Christ as have an actuall inexistence in him Such as are incorporated and implanted into him by the spirit and faith And they are all new creatures 2. Cor. 5.17 they have all the spirit of Christ Rom. 8.9 Men may take a full draught of a * Musculus Da venant naturall fountaine and yet not goe into it but stand without it But now as for this spirituall fountaine Christ Jesus none can so much as sippe of the water of life in him without passing into him by the act of a faith that purifyeth the heart Acts 15.9 and worketh by love Galat. 5.6 and out of the belly of him that believeth shall flow rivers of living water John 7.38 Branches separate from the vine wither and grow saplesse Members cut off from the head are dead and become carrion Professours disunited from Christ can have no vitall communion with him no participation of any true and reall compleatnesse from him They are but livelesse pictures of Christians have onely a forme of Godlinesse onely the carcasse of that perfection which Christ imparteth unto his members and therefore however they may be for their naturall and acquired endowments most accomplished persons yet as touching spirituals they are next to divels of all creatures most imperfect and incompleate wretched and miserable poore blind and naked Revel 3.17 able to doe nothing John 15.5 In a second place Paul inferreth from the personall union the dignity of the humane nature of Christ in comparison of the good Angels Because in him dwelleth all fulnesse of the Godhead therefore he is the head of all principality and power Here examine we 1. what is meant by principality and power 2. How Christ as man is the head of all principality and power 1. Then enquire we what is meant by principality and power In vers 15. of this chapter and in Ephes 6.12 they signify evill Angels But here they are taken onely for the good Angels Angels which are tearmed in scripture the elect Angels 1 Timoth. 5.21 the Angels of heaven Math. 24.36 the Angells of light 2 Cor. 11.14 the sonnes of God Job 1.6 Job 38.7 who are tearmed 1. Principalities from that excellency which they have by nature and grace above other creatures they are the chiefe of the creation as it were Princes in comparison of other creatures 2. They are stiled powers for that Authority which God hath delegated unto them over other creatures For the restriction of the tearmes here unto the good Angels I shall alleadge 3 arguments 1. This headship is a sequele of the personall union and therefore no meere creature shareth in it But if it denoted barely a superiority over the wicked Angels it were a priviledge communicable unto the good Angels 2. To be head is properly a superiority that is some way or other beneficiall unto those
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
I shall yet farther propound by way of motive to stirre up unto this union this following difference betwixt the Court of Heaven and those of earth Though men do not shine and glitter in earthly Courts they may be safe in a retired privacy But now in the Court of Heaven there is no middle betwixt the two extreams of intimacy and hatred They are all either enemies or intimates Those are under a cloud that are not in grace and favour All they are rejected that are not accepted in the beloved And therefore in disunion from Christ there is nothing to be expected but rejection disgrace shame everlasting contempt and confusion I passe on unto those exhortations that concerne the members of Christ and they are seven 1. If we compare the transcendency of Gods love of Christ with the greatnesse of his sufferings for their sins this will afford a strong argument unto an hatred of and sorrow or humiliation for sinne For nothing can more lively discover the hainousnesse of sin and the terrour of Gods wrath against it Christ was an object of a fulnesse of grace and favour and withall he was the object of a fulnesse of wrath as our sins were charged upon him as our surety He was wounded for our transgressions bruised for our iniquities Isai 53.5 For the transgressions of my people was he stricken ver 8. He made his soule an offering for sinne ver 10. God would never have used such a rigour and extremity of severity towards his deare Sonne for sinne imputed to him if sinne had not beene a thing which he infinitely abhorred O what horrour is there in that for which God was u Irae autem hujus objectum fuit Christus non absolute sed tantummodo quoad paenam quae per iram infertur quam ille tanquam sponsor noster subivit Ames med Theol. lib. 1. c. 22. sect 9. angry with the son of his love for which for a while he deserted him in whom he was well pleased which turned the favourable countenance of a loving father into frownes against a beloved sonne 2. They may hence be exhorted unto a fulnesse in their love of Christ If he be the beloved of God it is fit that he should be their beloved too that they may say unto him as the Church Cant. 1.7 O thou whom our soule loveth He is in the bosome of the Father therefore he should be no stranger unto our bosomes We should alwaies lodge him in our hearts thoughts and affections We should not be cold and remisse in our love of the Sonne of Gods love He ever was is and will be the delight of God and therefore our complacency should be in him above all the creatures God hath set his whole love upon him and therefore we semblably should set our whole hearts upon him also and not divide them betwixt him and the creature betwixt him and our corruptions 3. The members of Christ may hence be provoked unto thank-fulnesse and that both unto the father and unto Christ himselfe 1. Unto the father and that in regard of two considerations 1. Because his love of him is the Originall of his love of us 2. The giving of a person so highly beloved unto the death for us is a most evident demonstration of the unmeasurablenesse of his affection unto us 1. Then let us glorify him for the fulnesse of his love unto Christ as man and mediatour because it is the Originall of all the love that he bareth unto his Children if we speake of Gods love quoad effectum that is it is the fountaine of all the good decreed unto them Christ's election is the cause of our election non quoad actum eligentis not of the act of election for that being in God is the same with God himselfe and therefore independant and without a cause but quoad res electione praeparatas as touching the grace and glory unto which we are by election designed All the fruits and effects of our election are derived unto us from Christ's election And if Christ as man had not been elected unto the grace of personall union a fulnesse of habituall grace and perfection of glory we had been for ever rejected from the presence and favour of God If he had not beene the sonne of Gods love we had all of us been for ever Children of wrath and sonnes of perdition and therefore is it that John the Baptist in his testimony of Christ ascribes unto him the comming of grace or favour unto men The law was given by Moses but grace c. came by Jesus Christ Joh. 1.17 If Jesus Christ had not come in the flesh the grace of God that bringeth salvation had never appeared unto the sonnes of men Tit. 2.11 but they had all of them for ever layne under the curse and condemnation of the Law In that benediction of the Apostle 2 Cor. 13.14 grace is appropriated unto Christ and that not onely as God but also as man The grace of the Lord Jesus Christ He was in himselfe the principall object of Gods grace and favour he was the meritorious cause of it's derivation unto us He purchased and procured all the grace and favour we enjoy with God Hence also is it that the Angels in their doxologie averre that the good will of God accrewed unto men by Christ incarnate Luk. 2.14 After the fall all the expressions of Gods good will unto mankind were for the merits of his beloved In him alone he was well pleased Our Saviour himselfe Joh. 17.24 prayeth for the glorification of believers upon the account of his Fathers love of him Father I will that they also whom thou hast given mee be with mee where I am that they may behold my glory which thou hast given mee for thou lovedst me before the foundation of the world This sufficiently intimates that they owe all their glory unto Gods love of Christ as man and mediatour for otherwise there were little congruence in bringing this as an argument to back his prayer for that If God then had not loved Christ before the foundation of the world lapsed man could never have been glorified never have seen the face of God in heaven God hath blessed us saith the Apostle with all spirituall blessings in Christ Eph. 1.3 that is for Christ's sake All the sweet and precious promises of the Gospell are as so many beames of Gods love and that they shine upon us it is onely by reflection from this Sun of righteousnesse If the light of Gods countenance had not shined upon him we had still sate in darknesse and in the shadow of death Not so much as one promise of the Gospell had ever shone upon our poore soules for all the promises of God in him are yea and in him Amen that is they are all made and performed for him 2 Cor. 1.20 2. The dearnesse of Christ unto the Father compared with the Fathers exposall of him unto death for us
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
great expression of Christs love his death upon the crosse 1 Cor. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified Indeed Christs love is the epitome and center the fulfilling of both Law and Gospell Rom. 13.8 it was out of love that he performed the duties and sufferd the penalties of the law for us It is out of love that he hath revealed and will accomplish the promises of the Gospell unto us A second motive unto the study of the love of Christ is the incomprehensiblenesse of it It passeth knowledge and therefore though we arrive unto never so great a degree in our knowledge of the love of Christ yet still there will be a terra incognita place for new and farther discoveries Christs love is a structure of vast indeed infinite extent It is as it is said of God Iob. 11.8,9 As high as heaven deeper then hell larger then the earth and broader then the sea and therefore impossible we should exactly measure it in all these dimensions However let us labour to measure it as exactly as we can that we may comprehend so much of the length breadth depth and height thereof as is discoverable by the saints here in this life The love of Christ then is a most spacious object for contemplation in the meditation of which we may exercise our selves day and night and into which to use the expression of Calvin nos quasi demergamus we may as it were plunge our selves over head and eares as into an ocean that hath no bottome A third motive in this place is from the proper and adequate subject of this knowledge That ye may be able to comprehend with all Saints c. The knowledge of Christs love is the priviledge of the saints common unto all believers and withall it is so proper and peculiar unto them as that it belongs unto none but saints If thou hast an effectuall and applicative knowledge though but in a remisse degree of the transcendent love of Christ thou art then a saint and if thou art a gratious faint here on earth thou maist be confident that thou shalt be a glorious saint in heaven But now if on the other side thou livest dyest in ignorance or meerely in a notionall or uneffectuall knowledg of the love of Christ thou can'st have no evidence of thy saintship And if thou art not a saint here thy portion will be with damned Fiends and Divels in hell hereafter A fourth motive is the influence of the knowledge of Christ's love and that is 1. preservative from fainting in tribulations here 2. preparative for the allfulnesse of God in heaven hereafter 1. Preservative from fainting in tribulation here And this may be gathered from comparison of these verses with the foregoing For vers 13. The Apostle dehorts them from fainting at the newes of his troubles I desire that you faint not at my tribulation for you and in the following verses he backes this dehortation with a most humble and fervent petition the preface unto which we have verses 14 15. for this cause I bow my knee unto the father of our Lord Jesus Christ c. The matters or things petitioned for are three 1. Corroboration and confirmation by the spirit of God vers 16. that he would grant you according unto the riches of his glory to be strengthned with might by his spirit in the inner man 2. A further union with Christ vers 17. and 3. which belongs unto our purpose a practicall and experimentall apprehension of the love of Christ that ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. 18 19. By this coherence you see that a feeling and efficacious knowledge of Christs love and the dimensions thereof will embolden and hearten the saints in their owne and others troubles and as a soveraigne cordiall keep them from all despondency and sinking of spirit A second branch of its influence is preparative for the all fullnesse of God vers 19. I bow my knees unto the father of our Lord Jesus Christ vers 14. that ye may be able to comprehend c. and to know the love of Christ c. that ye might be filled with all the fullnesse of God vers 18 19 that is with a full knowledge of God in the beatificall vision the full image of God a full participation of the divine nature a full union with fruition of God full and immediate influences from God according unto that of the Apostle 1 Cor. 15.28 God shall be all in all that is in all the elect he shall be vice omnium instead of all ordinances unto their soules instead of all meanes and helpes unto their bodies And I saw no temple therein for the Lord God almighty and the Lamb are the Temple of it And the city had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lamb is the light thereof Revel 21.22,23 The meaning of the place is that God shall immediatly by himselfe supply the efficiency of all second causes whatsoever Before I leave these words I shall out of them direct unto a cause of the knowledge of the love of Christ to wit to be rooted and grounded in love vers 17. that is either in our assurance of Gods love in Christ unto us or else in the habit of our love unto God and Christ I bow my knees unto the father c. that ye being rooted and grounded in love may be able to comprehend know the love of Christ c. They which are rooted and grounded in love are able to reach the dimensions of Christs love to know the love of Christ which passeth knowledge c. A full and firme assurance of Gods love in Christ unto us and our firme and constant love of God and Christ will put us upon a most industrious search after all the secrets of Christs love unto our soules Whereas on the other side those that either despaire or doubt of that love of God and Christ as also those that have but faint affections and inconstant desires towards them all such make but a very slow progresse in the study and knowledge of Christs love The last exhortation is unto an imitation of this fulnesse of love Walke in love saith the Apostle as Christ also hath loved us and hath given himselfe for us an offering and a sacrifice unto God c Ephes 5.2 In which words we have 1. An exhortation unto the duty of love walke in love 2. A direction unto a patterne whereunto we must conforme our selves in performance of this duty 1. As for the exhortation it is observed by the solid and judicious Zanchy that it is not barely to love but to walke in love that is to passe the whole course of our life to spend all
the whole series of the Apostles discourse that he speakes of the Church and therefore all is to be restrained unto the Church and her members And of such restraints of the particle we have in this Epistle besides the present place three instances Chap. 1.10,23 Chap. 4.6 Beza thinkes that the Apostle useth it here of set purpose to shew that all difference betweene Jew and Gentile is taken away Before Christs ascension the heavenly dew of Gods grace fell onely upon the fleece the land of Canaan but since upon the whole earth upon even the fulnesse of the Gentiles For Christ ascended farre above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all that is to paraphrase the words by parallel places of Scripture that he might poure his Spirit upon all flesh Joel 2.28 that the earth might be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 The Lutherans understand the words concerning the absolute filling of all places with Christs manhood Cajetan Emanuel Sa and others thinke that to fill all is as much as to fulfill all promises and prophecies that were written of him in the old Testament But the interpretation of the words which I have brought is favoured as expositours upon the place generally alleadge by the scope unto which they serve for confirmation by both the words foregoing of which they are an explication and by the words following which are of them an exemplification 1. By the scope not onely of these words but also of the whole verse nay of the two verses immediately preceding which is laid downe verse 7. Vnto every one of us grace is given c. Now unto the confirmation of this that unto every one grace is given by Christ Christ's ascension to fill every one to fill all is very aptly referred 2. By the words foregoing vers 8. of which they are an explication When he ascended up on high c. hee gave gifts unto men To ascend up on high is to ascend up farre above all heavens and to give gifts unto men is to fill all sorts and kinds of men with gifts The Apostle seemes plainly thinkes Beza to allude unto the verse following that testimony of the Psalmist quoted vers 8. Blessed be the Lord God who daily loadeth us with benefits Psalm 68.19 The filling all things in the Apostle is the same that loading with benefits is in the Psalmist 3. From the words following which are of them as it were an exemplification And he gave some Apostles and some prophets and some Evangelists and some pastours and teachers c. ver 11. Every office there mentioned includeth and presupposeth gifts for it for ungifted officers are no gift or blessing but a curse and judgment rather In the words then as there is expressed the institution of Church officers both extraordinary and ordinary so there is implied the qualification of these officers with abilities and endowments for discharge of their severall duties Now from the qualifying of Church officers with the graces of edification we may inferre the furnishing of Church members with the graces of sanctification Because those were purposely conferred for the production augmentation and confirmation of these He gave some Apostles and some Prophets and some Pastours and teachers for the perfecting of the saints for the edifying of the body of Christ vers 11.12 And the saints are not perfected untill they be filled with grace The body of Christ is not edified unlesse Christ fill all in all unlesse in every part of this body mysticall all faculties of the soule and all members of the body be cloathed with befitting graces In these words then we have a description of the effusion of the spirit upon the Church 1. a finito 2. ab adjunctis intensionis extensionis 1. Afinito medio sive destinato the meanes designed to make way for it Christ's glorious ascension He ascended far above all heavens that he might fill all Joh. 7.38,39 Chapt. 16.7 It is Christs errand and businesse into heaven and therefore you may be confident he will mind it and be very intentive upon the compassing of it The eye and heart of a wise man is almost never off from the end of any important action It were then blasphemy but to imagine that Christ in whom are hid all the treasures of wisedome and knowledge should not constantly have in his consideration and intention the end of so glorious and action as his ascension far above all visible heavens into paradise the house of God the third heaven the heaven of heavens Next we have the adjuncts of this effusion of the spirit the intension and extension of it 1. The intension measure or degree of it It was in comparison of that sparing communication of the spirit before Christ's ascension a filling The spirit was not as before onely sprinkled but powred forth It did descend not in drops or dew but in showers of blessing Ezek. 24.26 The Holy Ghost is now shed on us abundantly Tit. 3.5,6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly as it is varied in the margent that is largely or plenteously 2. We have the extension of it It was a filling of all He ascended that he might fill all that is that he might fill the universall Church and every true and genuine member thereof The subject then of this distribution of the gifts of the Holy Ghost is generall and universall and that in as many respects as the Church is now said to be Catholick In respect of 1. place 2. persons 3. time 1. In respect of place It is no longer a little garden inclosed within the territories of Jacob but a spacious field diffused successively at least through all nations all lands and countries 2. In respect of the persons Because this filling excludes no sort or condition of men neither Jew nor Gentile Greek nor Barbarian bond nor free male nor female Thus Dionysius Carthusianus expounds here the universall signe He restraines it unto men and takes it distributively de generibus singulorum He ascended farre above all heavens ut impleret omnia genera hominum id est quosdam de universis generibus hominum donis gratiis spiritus Sancti That he might fill all sorts kinds or conditions of men that is some of all sorts with the gifts and graces of the holy Spirit Lastly in respect of time This distribution was not confined unto the times presently after Christs ascension but if we speake of ordinary gifts of the Spirit to continue untill the last day according unto that promise of our Saviour That he will be with as the ministers so the members of the Church alwayes even unto the end of the world Math. 28.20 What comfort doth this place afford against the badnesse barrennesse unhealthinesse or any other incommodiousnesse of the place of a mans habitation against the meannesse or misery of a mans condition against the iniquity of the times upon which a man is cast
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
and the glory thereof be given yet it is never the sole or totall meritorious cause Because alwayes with the merit of Christ there concurreth some worke as the merit of congruity or condignity of him that receiveth grace or glory c. Here it is in terminis affirmed that the passion of Christ is not a solitary totall meritorious cause and the reason alleadged is Because there is farther requisite the concurrence of our merits therefore by consequence it is affirmed that our supposed or pretended merits are conjoyned with Christ's in a way of coordination Because a totall or solitary cause excludes onely coordinate and not subordinate causes A second shift that Hosius Cajetan and others mentioned by Vasquez have to cleare this their doctrine of merit from dishonouring of Christ's merits is the union of the godlie with the person of Christ Whence there redounds unto their good workes a greater worthinesse of eternall life then of themselves they would otherwise have They are knit unto Christ as members unto the head as branches unto the vine and so are as it were reputed one person with Christ And consequently their actions and good workes their merits are looked upon as the actions good workes and merits of Christ himselfe For Christ hereupon as an head hath an influence upon them as members and so worketh and meriteth in them Whereupon Every godly and righteous person may not onely say with the Apostle Paul I live yet not I but Christ liveth in me Gal. 2.20 But also I merit yet not I but Christ meriteth in me And to prove all this they alleadge a saying rife in their Schooles That our workes besprinkled with the bloud of Christ and washed with the merits thereof doe become worthy of heaven and it's happinesse and this saying they might perhaps ground upon Revel 7.14 Where it is said of the saints that they washed their robes and made them white in the bloud of the lambe But Vasquez hath sared us the labour of confuting this evasion In primam secundae tom 2 disp 214. cap. 7. pag. 810. Good workes saith he receive their value and worthinesse from the person immediatly and formally productive or elicitive of them and not from the person giving grace and assistance for the performance of them and therefore our good workes have noe worthinesse of desert or increase thereof derived from the worthinesse of Christ our head and this he doth not barely dictate but prove by three reasons 1. Otherwise it would follow that our workes were of infinite value Because Christ from whose grace they proceed is of an infinite dignity Secondly Our good workes would be condignly meritorious of justification for others And Thirdly they would merit in the utmost rigour of justice according unto not onely a proportionall but also an absolute equality between the merit and the reward Which are things disclaimed by those Papists that are yet most rigid and stiffe patrons of the merit of our beggarly and polluted observations Having thus cleared the doctrine of the All-fulnesse and infinitenesse of Christs satisfaction and merit from the Papists both abuse and opposition of it I shall in the next place proceed unto some practicall application of the point It may serve as a motive unto humiliation and as a ground of consolation 1. Then here is a motive unto humiliation for sinne for the fulnesse of its obliquity and infinitenesse of its guilt or demerit is sufficiently and clearely demonstrated from the fulnesse and infinitenesse of Christs satisfaction for it And therefore there is nothing that can with halfe that justice challenge such a deepe measure of our teares and sorrow as they O the spots and blemishes of our Originall Corruptions and actuall transgressions must needs be filthy beyond all expression seeing nothing could wash them away but the unvaluable bloud of the immaculate lambe of God There was no satisfying of Gods justice for them appeasing of his wrath against them no redemption of our soules from them no possibilitie if we speake in order unto Gods ordinate power of the healing of them but by shedding the heart bloud of him who was over all God blessed for eve by his obedience that reached even so farre as a cheerfull submission unto a most painefull and ignominious death And from this now let us thus aggravate the hainousnesse of our sinnes Surely they must needs infinitely displease and provoke God seeing he expects so ample a recompense for them The stench of them must needs be extreamly noysome and offensive unto the nostrils of God For nothing could quiet and appease him but that costly perfume of which the Apostle speakes Eph. 5.2 His son giving himselfe for us an offering and sacrifice to him for a sweet smelling savour O that thraldome must needs be most miserable and intollerable from which there is no ransome but by so inestinable a a price Those diseases are deadly unto the healing of whic there is requisite so precious and divine a medicine Those wounds must needs be deepe and dangerous unto the cure of which there is necessary so rich a balsome as out-weighs in worth millions of worlds Secondly This fulnesse of satisfaction and merit in Christ's humiliation is a ground of consolation for from it we may inferre 1. a perfection of his office that he assumed for us 2. a perfection of his influence upon us 1. A perfection of his office that he assumed for us the Captaine of our salvation was made perfect through his sufferings Heb. 2.10 and Chap. 5. vers 8 9. that is as touching his office 1. Such was the worth of his sufferings as that by them he accomplished finished an fulfilled that worke which he was to performe for us here on earth a full satisfaction of Gods justice a perfect expiation of our sinnes Luk. 13.32 John 17.4 Iohn 19.30 Secondly He was by his sufferings perfectly and fully qualified and fitted for discharge of those duties that are to be done in heaven for us He was by them qualified as with compassion towards us so with merit towards his father As his owne experience of sufferings was a motive unto sympathy with us so the value of his sufferingâ— was an argument of prevalency with his father If he aske for the pardon of any sinne he can plead that he hath fully satisfied God's justice for it If he crave for any mercy favour grace in the behalfe of his members why he hath paid for it unto the utmost farthing An intercession that is backt with an infinite merit must neeeds be very forcible and prevailing 2. From this fulnesse of Christs satisfaction and merit we may inferre a perfection of Christs influence upon us It is said of the gifts and sacrifices under the law that they could not make him that did the service perfect as pertaining to the conscience Heb. 9.9 Now this is spoken of them as compared with the sacrifice of Christ in a comparison of dissimilitude The deny all
describeth 1. in regard of the tearme from which 2. In respect of the tearme unto which it was 1. In regard of the tearme from which it was It was a deliverance from death and corruption 1. From death and the grave by way of subvention and release Thou wilt not leave my soule in hell that is my person considered in its mortall part in the state of the dead 2. It was a deliverance from corruption that is putrefaction by way of prevention and preservation Neither wilt thou suffer thy holy one to see corruption that is to feele and to suffer rottennesse 2. Christs resurrection is here set forth in regard of its tearme unto which as it was the way unto a glorious and immortall life Thou wilt shew me the path of life vers 11. or as Peter quotes it Act. 2.28 Thou hast made known unto me the wayes of life that is in my resurrection thou hast given me experience of the way unto life from death Secondly David prophesyeth of the glorification of Christs soule consequent unto the resurrection of his body In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore Which passage we have thus abbreviated in the Apostle Peter's quotation of it Acts. 2.28 Thou shalt make me full of joy with thy countenance Here we have the 1. Matter 2. Measure 3. Duration 4. The Causes of that glory with which Christs soule in his exaltation was repleate 1. The matter of it joy and pleasures The Apostle Peter speaking of the imperfect and begun joy of Believers here in this life saith it is unspeakable and full of glory 1 Pet. 1.8 The joy then of Christs soule in its glorified condition is glorious beyond all comprehension 2. Here is the measure or degree of it fulnesse of joy God hath promised to make all that trust in him to drinke of the river of his pleasures Psalm 36.8 But in the heart of his son Christ Jesus there is an ocean of joy The Spirit was given not by measure unto him John 3.34 And as the Spirit was the principle of his grace so it was the fountaine of his glory and therefore his glory as well as his grace was unmeasurable Thirdly here is the duration of this glory pleasures for evermore All his life long he was a man of sorrowes and acquainted with griefe Is 53.3 Towards his passion his soule was exceeding sorrowfull even unto death Math. 26.38 And in the dolefull time of his passion that fearfull houre of darkenesse his sorrowes were beyond measure Math. 27.46 But for all this God made him ample amends in the eternity of his joy and pleasures at Gods right hand Lastly we have the causes of this glory of Christs soule the full vision and the infinite power of God 1. The full vision of God In thy presence is fulnesse of Joy which in Acts. 2.28 is thus varied Thou shalt make me full of joy with thy countenance 2. The right hand that is omnipotency of God elevating his soule unto this vision by the light of glory At or rather by thy right hand are pleasures for evermore Jesus was exalted by the right hand of God Acts. 2.33 Unto this prophecy I shall adde three more The first is Isaiah 4.2 In that day shall the branch of the Lord be beautifull and glorious and the fruit of the earth shall be excellent and comely c. In which words Christ if we understand them of him in respect of his humanity is called the branch of the Lord in reference unto the active principle of his conception the holy Ghost the power of the highest Luk. 1.33 The fruit of the earth in respect of the passive principle of his conception the Virgin Mary Another prophecy is Isaiah 52.13 Behold my servant shall be exalted and extolled and be very high In that nature according unto which he is my servant he shall be exalted and be very high Here are divers tearmes of the like import heaped up to expresse the unexpressible glory of Christs humanity in its Exaltation The last prophecie which I shall mention is Ezek. 17.22,23 Thus saith the Lord God I will also take off the highest branch of the high Cedar and will set it I will crop off from the top of his young twigs a tender one and will plant it upon a high mountaine and eminent In the mountaine of the height of Israel will I plant it and it shall bring forth boughs and beare fruit and be a goodly Cedar and under it shall dwell all fowle of every wing In the shadow of the branches thereof shall they dwell Here Christ in regard of his Humiliation was but a tender one cropt off from a young twig In his exaltation he will be a goodly or stately Cedar which God will plant upon a high mountaine and eminent In the mountaine of the height of Israel that is not only in the Church militant which is tearmed Gods holy hill of Sion Psalm 2.6 But also in the Church triumphant intitled Heb. 12.22 mount Sion the city of the living God the heavenly Ierusalem With the prophecies concerning Christs glory concurre also the types of it I shall instance but in a few 1. The Arke of the Testament was to be overlaid with pure gold within and without and to have a crowne of gold round about it Exod. 25.11 2. The Altar of Incense also was to be overlaid with pure gold the top thereof and the sides thereof round about and the hornes thereof and it was also to have a crowne of gold round about Exod. 30.3 And all this may be to typify the plentifull glory that was to be in Christs humanity He was to be glorious within and without he was to be covered and crowned with glory Unto these two types of Christs fulnesse of glory I shall adde a third the garments of the high Priest that were for glory and beauty Exod. 28.2 In Levit. 16.4 the high Priest was to weare in the day of expiation plaine linnen garments and this figured thinkes Aynsworth the base estate of Christ here on earth And why may not we say answerably that his glorious and golden garments typified his glorious estate in heaven These forementioned prophecies and types receive cleare light from expresse affirmations of Christs glory in the new Testament Christ after he had suffered enter'd into his glory Luk. 24.26 Where glory is as it were appropriated unto him as the most eminent subject and principall efficient of glory He had as it were the monopoly of glory All the glory in heaven was in some sort his glory God crowned him with glory and honour Heb. 2.7 and set him at his owne right hand in heavenly places Ephes 1.20 Where by placing of him at Gods right hand is understood a conferring upon his humanity as soveraigne authority so also unspeakable glory and dignity Unto these places we may also refer all those passages that speake of Christs exaltation Col.
and hope if he had not been assured to be made conformable thereunto The life and glory of all believers is bound up in Christ's life and glory as Judah said the life of Jacob was bound up in Benjamins life Gen. 44.30 Our life is hid with Christ in God Col. 3.3 therefore if God did not leave his soule his person in sheol in the grave in the state of death neither will he leave there the persons of any that belong unto him Because God did not suffer his holy one to see Corruption therefore he will rescue and redeeme all his saints from corruption and not suffer them to be finally overwhelmed therewith He will deale with them as he did with Christ shew unto them the path of life make knowne unto them the waies of life c. Psalm 16.11 Cause them to have in his presence fulnesse of joy and at his right hand pleasures for evermore or make them full of joy with his countenance Acts 2.28 The glory which thou gavest me saith Christ I have given them Iohn 17.22 which words to omit other interpretations that are impertinent unto our purpose and lesse probable may be understood either of the reall glory of his exaltation by God or else of the glory of his relation unto God 1. Of The reall glory of his exaltation by God and then the meaning of the words is that heavenly felicitie unto which thou hast predestinated my humanity I have designed unto all those that believe in me I have promised it unto them and will purchase it for them and give them in way of earnest the first fruits and tast of it Gods gift of glory unto Christ is irreversible and therefore Christ's grant of it unto believers is irrevocable Or Secondly the words may be understood of the glory of Christ's relation unto God the dignity of his sonne-ship We beheld his glory the glory as of the onely begotten of the father Iohn 1.14 This glory was given unto Christ by eternall generation so that he is the naturall Sonne of God believers unto whom Christ giveth this priviledge by grace are sonnes by grace and adoption and yet even this adoptive filiation is such an unspeakable honour as that in comparison of it to be descended from the greatest Potentate that ever was in the world is but to be basely borne If we take this sence it will also fit our present purpose For what is the full glorification of the saints but the manifestation and consummation of their adoption 1 Ioh. 3.2 The fulnesse of glory is that inheritance unto which the faithfull are adopted and into the possession of which they shall enter at the end of the world And in this sence is it that their full glorification is stiled by the Apostle Paul their Adoption Rom. 8.23 In Iohn 17. vers 24,25 Christ intercedeth for the communication of his glory unto all the elect Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world O righteous father the world hath not knowne thee but I have knowne thee and these have knowne that thou hast sent me Here we have a description of the glory of believers and an amplification of it from the subjects and causes thereof 1. A description of it He makes it to stand in two things a coexistence with Christ in heaven a vision or intuition of his glory 1. A coexistence with him in heaven I will that they whom thou hast given me be with me where I am As God he was in heaven even while he was upon the earth Ioh. 3.13 But he speakes of himselfe all along as man and Mediatour and he speakes of his being in heaven as a thing present because it was very shortly and certainely to come to passe Thus vers 4. he makes protestation that he had finished the worke which God gave him to doe and yet it was not finished untill he cried out upon the crosse it is finished John 19.30 Austin puts a difference between being where Christ is and being with Christ The damned in hell are where Christ is as God But those only are with him that have a fellowship with him in his glory As he said unto the good thiefe to day shalt thou be with me in paradise Luke 23.43 But Maldonate rightly noteth that no great stresse is to be laid upon this because that which he tearmeth here a being with Christ he stileth Chap. 12.26 a being where Christ is Where I am there shall also my servant be However yet the same Authour observeth that to be with Christ hath a greater force and emphasis then to be where he is because it more expressely signifieth a participation of his glory a communion in his inheritance and kingdome a reigning togeither with him 2 Timoth. 2.12 A Second particular wherein the glory of believers is made to stand by Christ is their vision and intuition of his glory That they may behold my glory which thou hast given me Here they have but a glimpse of Christs glory It shineth as it were through a small chinke into a dungeon of darkenesse It is a light that shineth in a darke place 2 Pet. 1.19 But in heaven they shall have a full aspect of the splendour of his glory For they shall see him as he is Esay 1.32 face to face 1 Cor. 13.12 The sight of this glory shall be of a transforming nature for if the imperfect beholding of his glory in the glasse of his gospell change into the same image into a growing glory from glory to glory why then the full view of his glory in heaven will transforme into a fulnesse of glory The vision and intuition of his glory then doth amount unto a fruition of it They shall be not bare spectators but also partakers of it Thus to see the kingdome of God and life John 3.36 is to enjoy the kingdome of God and life Secondly We have an amplification of this glory and that from it's subjects and causes 1. From its subjects primary and secondary 1. Primary Christ May behold my glory Ought not Christ to have suffered these things and to enter into his glory Lu. 24.26 Glory is said to be his in 4 regards 1 in respect of his fathers donation The glory which thou hast given me to wit by the decree of Predestination 2. By his owne purchase He humbled himselfe and became obedient unto death even the death of the crosse Wherefore God also hath highly exalted him and given him a name which is above every name Phil. 2.8,10 3. In regard of plenary participation 4. in respect of originall and primary possession Christ was possessed of a fulnesse of glory for to distribute it unto his members Christ the head is the primary his members are the secondary subjects of this glory unto whom it is diffused from him I will that
disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
interruption Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias And yet Peter was only a spectator of this glory and had himselfe no share in it O then what infinite satisfaction may we expect in the beholding of Christs glory in heaven for it will be accompanied with an everlasting enjoyment thereof the lustre of it will be diffused unto us so that some shall enjoy the glory of the Sun some of the Moone some of the Starres 1 Cor. 15.41 We may conclude then of heaven as Peter of the mount of Christs transfiguration Lord it is good for us to be here In earth we are surrounded with spectacles of discontent but in heaven the glory of Christ will be an all-pleasing object for in the sight of it will stand part of our blisse and therefore it should command our hearts and draw unto it our thoughts and affections Christ glorified is our treasure and where your treasure is there will your heart be also Math. 6.21 Wheresoever the body is thither will the Eagles be gathered together Luk. 17.37 Math. 24.28 Hosea chap. 1.11 Prophesying of the true members of the Church under the Gospell giveth them this character They shall appoint themselves one head and ascendent è terrâ they shall come up out of the land that is they shall ascend from earth to heaven in their desires In Cant. 8.3 the motion of the Church even here in her state militant is ascension Who is this that commeth up out of the wildernesse Though she be in a wildernesse condition yet the texminus ad quem of all her motions is the land of promise the heavenly Jerusalem she is still comming up out of the wildernesse The constant prayer of the Church is for the comming of her Lord and Husband Christ Jesus and the spirit dictates this prayer unto her The spirit and the bride say come Revel 22.17 She knoweth that the day of his comming will be her wedding day And hath she not reason to long for the consummation of her marriage with so all-glorious an husband She is assured that the day of his comming will be her coronation day wherein he will grant her to sit with him in his throne Revel 3.21 and place upon her head a crowne of righteousnesse 2 Timoth. 4.8 of life Jam. 1.12 and glory that fadeth not away 1 Pet. 5.4 What more tempting and alluring then the beauty of such a crowne the glory of such a throne And therefore she hath great cause to love the appearing of the Lord Jesus 2 Timoth. 4.8 and to desire that it may be hastened 2. From Christ's all-fulnesse of glory and the certainty that we have of our participation thereof we may be exhorted to use our strictest endeavours in our declining of sinne pursuite of holinesse and tracing the waies of new obedience Hath not Christ decreed to make us glorious like himselfe The glory which thou gavest me I have given them Joh. 17.22 and is it not then a very undecent thing for us to have here inglorious soules base and unworthy affections and conversations He hath prepared for us riches of glory And unto such riches will not poore and low soules be unsuitable We are begotten by the refurrection of Jesus Christ unto a lively hope an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 3.4 and unto such an undefiled and heavenly inheritance will not defiled consciences and earthy minds be altogeather disproportioned and so unqualified and unmeete for the partaking of it If you compare vers 20 21. of 3 Phil. you may find an argument to stirre us up unto heavenly mindednesse We looke from heaven for the saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body c. Therefore let our conversation be in heaven Here on earth as it was said of Lazarus Luk. 16.25 we receive our evill things Even a Jacob complaines of the few dayes of his Pilgrimage as evill Gen. 47.9 and unto a Solomon all things under the sunne were vanity and vexation of spirit Eccles 1.2 and therefore while our bodies are fastened unto the earth this theater of misery our soules should soare up to heaven in devotion Because those that have chosen Christ for their Head and King shall ascend from earth to heaven in their bodies at the resurrection ascendent è terra Hos 1.11 They shall come up out of the land therefore it is fit that now in this life they should come up out of the land ascend and mount unto heaven by divine and spirituall meditations and heavenly affections When Christ took Peter James and John to be witnesses of his glorious transfiguration he bringeth them up into a high mountaine apart Math. 17.1 and why might not this betoken that to qualifie us for the contemplation of Christ's glory here and the fruition of it hereafter there is requisite an elevation and separation of our hearts from the distractions of all things here below Saint John having propounded our future conformitie unto Christ's glory 1 Job 3.2 when he shall appeare we shall be like him c. he presently addeth vers 3. that the hope of this conformitie is accompanied with unfeigned endeavours after purity and every man that hath this hope in him purifieth himselfe even as he is pure And indeed it would be very irrationall for a man to hope to be like Christ in his glory and happinesse and at the same time to resolve to be unlike him in his grace and holinesse In Rom. 8.23 they that waite for the Adoption that is the consummation and manifestation of their adoption to wit the redemption of their bodies are described by the Apostle to be holy and penitent persons such as have the first fruits of the spirit Gal. 5.22,23 and such as groane within themselves that is under the sight and sense of their lusts and corruptions This connexion of spirituall sorrow and humiliation with the first fruits of the spirit is very congruent because there is a great deale of equity in this that we should mourne and groane for that which grieveth the Spirit by whose graces we are sealed that is marked out for redemption Ephes 4.30 In heaven the spirits of just men shall shall be made perfect Ephes 12.23 and if we desire after death to be rankt amongst them we should labour by the promises to cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7.1 to be perfect as our father which is in heaven is perfect Math. 5.48 When we awake satisfaction with the image or likenesse of God will be our reward Psal 17. vers last and therefore here it is our duty to put on the new man which is renewed after the image