the sheep of Christ out of the Fathers hands And if they be in the Sonnes hands they be in the Fathers to o Joh. 17.10 But now Christ assumeth that he is one with his Father in regard of essentials I and my Father are one vers 30. and therefore he is as powerful as his Father He is whatsoever his Father is as touching his essence and can doe whatsoever his Father can doe What things soever the Father doth these also doth the Sonne likewise Joh. 5.19 Hereupon then it undeniably followeth that all the men on earth all the Devils in hell are not able to pluck so much as one of his sheep out of his hands That the fulness of the Godhead in Christ is a storehouse of blessings that never can be emptied I shall yet farther evidence by a brief view of the names attributes and workes of God and their application unto Christ 1. Then as touching the names of God and their attribution unto Christ together with the comfort that hereupon redounds unto the people of Christ I shall desire the Christian Reader to peruse and consider these following Scriptures Jer. 23.6 In his dayes Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall bee called The Lord our righteousness Here we have a name of God given unto Christ Jehovah the Lord and the salvation and justification of the Church depending upon and resulting from this name 1. The salvation in general of the Church depends upon this his name Because he is Jehova the Lord therefore in his dayes Judah shall be saved and Israel shall dwell safely Which words of the Prophet may be paraphrazed by those of the Angel Math. 1.21 He shall save his people from their sinnes 2. A particular branch of salvation depends upon this his name Because the branch of David is the Lord therefore he is able to justifye us to be our righteousness This is his name whereby he shall be called the Lord our righteousnesse Which words may be expounded by those of Paul 1 Cor. 1.30 Christ Jesus is made of God unto us righteousness c. Unto this place we may aptly conjoyne Isai 45.22,23,24,25 for that it is meant of Christ a comparison of vers 23. with Rom. 14.11 and Phil. 2.10 will easily demonstrate Look unto me and be ye saved all the ends of the earth For I am God and there is none else I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear Surely shall one say in the Lord have I righteousnesse and strength In the Lord shall all the seed of Israel be justified and shall glory Another name of God given unto Christ is the Lord of Hosts and how comfortable the attribution of it unto Christ is may be cleared from these two following scriptures The first is Isai 8. vers 13 14. Sanctify the Lord of Hosts himselfe c. and he shall be for a Sanctuary c. Because he is the Lord of Hosts therefore he is a sanctuary which none can violate a sure refuge That the Person there spoken of is Jesus Christ cannot not be questioned by any true Christian For Simeon in Luke Paul Peter applieth the latter part of the 14 verse unto him and that speaks still of the same Person which the former part doth Agune in Zech. 2. vers 8 9 10 11 12. Because he is the Lord of Hosts sent by the Lord of Hosts therefore he assureth the Church of the Jewes that after their own glorious restitution they should enjoy a full victory over their enemies unto whom for the present they were vassals and servants And that this victory should be gained very easily on his part as it were with the shaking of his hand or lifting up of his finger And hereupon he exhorts them to triumph sing and rejoyce and he back 's his exhortation from a promise of his presence in her of the conjunction of the Gentiles with her and of his government of her For thus saith the Lord of Hâ—sts after the glory hath he sent me unto the nations which spoyled you For he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoile to their servants and ye shall know that the Lord of Hosts hath sent me Sing and rejoyce o Daughter of Sion for lo I come and will dwell in the midst of thee saith the Lord. And many nations shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of thee and thou shalt know that the Lord of Hosts hath sent me unto thee And the Lord shall inherit Judah his portion in the holy land and shall chuse Jerusalem againe To go from the Old Testament unto the New and there I shall single out but one place at present 1 Joh. 5. vers 18 20. where he is tearmed the true God and his being so is a reason of the saving illumination of the regenerate as also of their preservation from the sinne unto death and protection against the temptations of Satan We know that whosoever is borne of God sinneth not But he that is begotten of God keepeth himselfe and that wicked one toucheth him not And we know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Sonne Christ Jesus This is the true God and eternal life 2. Proceed we next from the names of God unto his attributes and consider we what comfort the ascribing of them unto Christ doth minister I shall at present instance onely in his eternity immutability omnipresence omnipotency omniscience 1. Then for his Eternity Because his goings forth have been from of old from everlasting therefore the remnant of his Brethren shall returne unto the Children of Israel And he shall stand and feed in the strength of the Lord in the majesty of the name of the Lord his God and they shall abide for now shall he be great unto the ends of the earth And this man shall be the peace when the Assyrian shall come into the land and when he shall tread in our palaces Micah 5.2,3,4,5 If he had beene but a meere man if his coming forth had beene onely from Bethlehem Ephratah he had been utterly unable to have accomplisht any of all this He could not have brought in the fulnesse of the Gentiles the remnant of his brethren and have joyned them unto the believing Israelites He could not have fed them that is he could not have made provision for them He could not have governed and protected them He could not have been peace and security unto them against the dreadfull fury of the Assyrians invasion Our Saviour Christ having averred Joh. 8.51 that whosoever kept his sayings
teares Here they sow in teares Psal 126.5 Thou feedest them with the bread of teares and givest them teares to drink in great measure Psalm 80.5 But light is sowen for the righteous and gladnesse for the upright in heart Psalm 97.11 and a glorious harvest will come wherein they shall reape in joy and God shall wipe away all teares from their eies Revel 21.4 Man that is borne of a woman is of few dayes and trouble Job 14.1 man is borne unto trouble as the sparkes flee upward Job 5.7 But there remaineth a rest unto the people of God Hebr. 4.9 a rest from all their labours Revel 14.13 their hearts therefore may be glad and their glory may rejoyce and their flesh also shall rest in hope Psalm 16.9 who almost but may take up that complaint of the Psalmist Psalm 88.3 My soule is full of troubles and my life draweth nigh unto the grave But unto it all Christ's members may oppose that which David speaketh in the name of Christ himselfe Thou wilt make knowne unto mee the waies of life Thou shalt make me full of joy with thy countenance Act. 2.28 Here Gods people have waters of affliction of a full cup wrung out unto them Psalm 73.10 Here they have a full draught of misery But against the bitternesse of this cup they may be cheared by expectation of the river of divine pleasures the streames thereof make glad the city of God which God hath promised to make all those drinke of that put their trust under the shadow of his wing For with him is the fountaine of life in his light shall we see light Psalm 36.8,9 Amongst the miseries of this life we may well range the infamy of our names and it is common and incident to the most of men Who almost so innocent but hath occasion to complaine as David Psal 69.19,20 Thou hast knowne my reproach and my shame and my dishonour c. Reproach hath broken my heart and I am full of heavinesse Against this we should comfort our selves with this confidence that God will one day cleare up our reputations and wipe away all obloquies from our names The Lord Christ will come to be glorified in his saints and to be admired in all them that believe 2 Thes 1.10 The Lord Christ will be the fountaine of their glory and the measure of it will be unto admiration Unto the reproaches which the names of saints and Believers lie under we may add that which ministreth no lesse argument of griefe and sorrow unto a sanctified soule the unavoidable society of the ungodly How was just Lot vexed with the filthy conversation of the wicked 2 Pet. 2.7 Woe is me saith David that I sojourne in Mesech that I dwell in the tents of Kedar Psalm 120.5 But against this we must solace our selves by the hopes of Gods glorious presence in which we shall enjoy as Christ now doth fulnesse of joy and pleasures for evermore at the right hand of God Lastly here is comfort and encouragement unto those that are Christs against the terrours of death When we are as Joshua and David to goe the way of all the earth Joshua 23.14 1 Kings 2.2 to die This consideration may comfort us that God will shew us the path of life make knowne unto us experimentally the waies of life Nature trembleth to consider that one day it must descend downe into the throne of death make it's bed in the dust among wormes and putrefaction But Faith erects the soule by giving evidence of our future full vindication from all the dishonour of the grave and full conformity unto the all-fulnessē of Christs glory Lastly the all-fulnesse of glory that dwelleth in Christs humanity may be applied in a way of exhortation 1. Because it is the pattern pledge of our owne fulnesse of glory Phil. 1.21 Therefore it should weane us from the love of this miserable world and life and quicken in us an earnest expectation of and fervent longing for that time day wherein this glory shall be not only revealed but communicated unto us Death will put a period unto the most lasting joyes of this world therefore we should not let out our hearts unto them but there are pleasures at Gods right hand that are beyond its reach for they shall be for evermore The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from a word that signifies victory because * Rivet in locū eternity is as it were a conquest of time and whatsoever is measured thereby Unto these everlasting delights our soules should be alwaies suspiring Here we are troubled with the passibility animality and weaknesse of our bodies and we dread all thoughts of the corruption and dishonour of the grave and therefore we should sigh and groane in our selves for the redemption of our bodies we should ardently wish and pray for incorruptible powerfull glorious and Spirituall bodies The sin of the soule is an heavier loade unto a gracious heart then the frailty of the body O wretched man that I am saith Paul who shall deliver me from the body of this death Rom. 7.24 Why death it selfe will give a full and finall deliverance it will exempt as from the pollution of sin so from the vexation of all temptation to it After death there will be no more any lustings of the flesh against the Spirit no more any warring of the law in our members against the law of our minds and bringing us into captivity unto the law of sin which is in our members Rom. 7.23 And therefore death is desirable by all that are in Christ Phil. 1.23 so it be with submission unto the decree of God with a patient contentation to serve our owne generation by the will of God Act. 13.36 To do first that service for the Church which God hath appointed us No filthinesse comparable unto that in the spot of sin and therefore how welcome should a glorified condition be unto us in which we shall be without spot blemish wrinkle or any such thing The mortification of sin in this life is attended with the peace of conscience that passeth all understanding but because it is not perfect therefore it is often interrupted with stormes But the utter eradication of sin is followed with a perpetuall calme and therefore ardently desired by all that know and prize tranquillity of Spirit A cluster of grapes cut down at the brook of Eshcol and brought into the wildernesse was very sweet Numb 13. Oh then how pleasant will the whole vintage in the land of Canaan be If the first fruites of our glory be so joyous and delightfull O then the comfort that we shall reap in the whole crap or harvest The fulnesse and perfection of our glory is such as never entered into the heart of man 1 Cor. 2.9 The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter as that he desired his sight of it might never have end or
together gâ—oweth unto an holy Temple in the Lord. As the ground stone in the corner because it beares up the joynts couplings of the whole edifice is therefore the chief stay thereof So Christ upholds the chief weight of his Church because he is a prop unto the salvation of every soule therein as a Prophet by his word as a Priest by the satisfaction and merit of his sacrifice and by his constant and uninterrupted presentation thereof unto his Father in his intercession and as a King by his power and spirit But now the chief corner stone though it be a foundation stone yet it is but a part though a principal part of the foundation But now Christ is not only a principal but the total sole and entire foundation of his Church that is of her salvation 1 Cor. 3.11 for other foundations can no man lay then that is laid which is Jesus Christ Acts. 4.12 Yea but the Prophets and Apostles are at least a secondary and ministerial foundation Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephes 2.20 But 1. Some here by foundation understand Christ himselfe who is said to be the foundation of the Prophets and Apostles objectively the fundamental object of their doctrine the foundation which they laid in their ministry both by preaching and writing But suppose 2. that these words the foundation of the Prophets and Apostles be as Estius saith expounded intransitively and thus paraphrased which is the Prophets and Apostles Why then the Prophets and Apostles are taken not in regard of their persons or successours but metonymically in regard of their doctrine which they left behind them in scripture for they declared it with such infallible certainty as that it is unto the Church a doctrinal foundation and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus But 2. I shall prove the sulness of each of his offices his Prophetical his Priestly his Kingly office 1. There was in him a fulness of the Prophetical office Mal. 3.1 He is the Angel or messenger of the Covenant to wit of grace and reconciliation the chief Ambassadour from the Father for the revelation offer and confirmation thereof unto the Church He is the Apostle of our profession the Gospel Christian doctrine faith or Religion which we profess and he is so tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the supreame of all the Ambassadours whom his Father hath sent for the promulgation thereof Thus also is he tearmed by way of eminency the faithful and true witness Revel 3.14 Because he alone hath fully and effectually revealed the truth and will of God by himselfe and his ministers He is the word of the Father because he alone hath fully disclosed his mind Math. 23.8,10 One is your master even Christ he only teacheth with authority and efficacy and therefore he alone hath the mastership amongst all the teachers of the Church between whom there is a brotherhood and equality One is your-master Christ and all yee are Brethren No Teacher is an under master unto other Teachers One part of Christ's pastoral office is his Prophetical office to feed his sheep with the sound and saving doctrine of his word to make them to lie down in green pastures to lead them beside the still waters Psal 23.2 And the pastoral office agreeth unto him in all fulness ' He is the one shepherd Eccles 12.11 The chief shepherd 1 Pet. 5.4 The great shepherd of the sheep Hebr. 13.20 2. There was in Christ a fulness of the Priestly office such an unspeakable superexcellency of Priesthood as is incommunicable unto any other of the Sonnes of men And therefore the Apostle Paul stileth him emphatically a great high Priest Heb. 4.14 an High Priest of good things to come chap. 9. vers 11 an High Priest over the howse of God chap. 10. vers 21 the High Priest of our profession chap. 3. vers 1 a Priest for ever after the order of Melchisedech Heb 7.17 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24 an intransmissible Priesthood which passeth not from one unto another as it is varied in the margent which cannot pass from his own person unto any Successours or Vicars and Substitutes 3. And lastly there was in him a fulness of the Kingly office The government to wit of the Church shall be upon his shoulder Isai 9.6 and that this Government is supreame and regal is plaine by vers 7 where it is described to be upon the Throne of David and upon his Kingdome He is the Lord of the vine-yard Math. 21.40 He is in his howse not as a Servant but as a Sonne that is as Lord and master Hebr. 3.5,6 He is the King of Saints Revel 15.3 He is Michael the great Prince which standeth for the Children of his people Dan. 12.1 and 7.14 Christ is the Lord of all Acts. 10.36 that is as appeares by the foregoing verse of all that in every nation feare God and worke righteousness He is the Lord as of all persons so of all ordinances in his Church The Sonne of man is Lord even of the Sabbath day Math. 12.8 All things are dilivered unto me of my Father Math. 11.27 that is as Beza restraines the place all things appertaining unto the salvation of the Elect And indeed this his restriction is warrantable by the particular instance which he brings for examplification of this general Neither knoweth any man the Father save the Sonne and he to whomsoever the Sonne will reveale him The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect and reveale the Father unto them This fullnesse of Christs Kingly office is set forth in Scripture by his Head-ship over his Church for as head he hath such a full influence upon his Church internall and externall as that he needeth no viceroy no ministeriall or visible head on earth And that to be head of the Church is a dignity proper unto Christ and incommunicable unto any other the incomparable Cartwright proves as by others so especially by these two following arguments in his confutation of the Rhemist annotations on the New Testament pag. 487. 1. By the same reason that you may give this title of head unto a meere Man you may also give him the name of the first begotten of all creatures and the first begotten of the dead considering that the Apostle fastneth this unto the Crowne of our Saviour Christ as well as he doth the other Col. 1.15,18 2. This is further strengthned by the demonstrative Article whereby the Scripture is accustomed so to appropriate a thing unto one that it shutteth forth all other from communication therewith for when he saith that he is the head it is as much as if he would say he and none other Col. 1.18 This fullnesse of Christ's Kingly office is further signified by his power of the keyes
all in the name of Christ that is for the glory and honour of Christ for his names sake Math. 19.29 Psal 31.3 for this acception of this forme of speech Math. 18.20 Chamier quotes Chrysostome Salmeron Lucas Brugensis and interpreters generally conceive also that it is comprehended though not only comprehended in Col. 3.17 Whatsoever ye d◠in word or deed do all in the name of the Lord Jesus If all our actions are to have this reference then much more our sacred actions our acts of worship and religion Men would never make them subordinate unto inferiour ends if they were duely mindfull of that supereminent authority from which they have their institution there is a strange tradition of King Henry the seventh that for the better credit of his espials abroad with the contrary side he did use to have them cursed or excommunicated at Pauls by name amongst the bed-roll of the Kings enemies according to the custome of those times What was this but to bow heaven unto earth and make religion stoop and lackey unto policy Sir Francis Bacon but though Atheisticall and Machivilian politicians have thus served their turnes upon the ordinances of Christ it would be very strange that the Ministers of Christ and stewards of the mysteries of God should be thus unfaithfull Who can wee expect should be carefull of promoting Christs glory in his ordinances if they who by speciall commission be intrusted with their dispensation be neglective thereof make their principall ayme in them the furtherance of their private designes the shewing of their parts venting of their passions winning of applause filling of their purses ingratiating or ingrandizing themselves with the great men of the world All the authority that we have in spirituall and Ecclesiasticall matters is only by commission from Christ and therefore we should be if not ashamed yet afraid to imploy it any otherwise then for him and yet there have been some ministers in all ages that have abused their calling unto his disservice and dishonour their chiefe end in the worke of the ministery hath been their owne advancement in temporals and therefore they have made the Gospell bend unto the vaine and sinfull humors of men upon whom their preferment in the world hath depended they have wrested and perverted the word of Christ unto the patronage of their erroneous prejudices and base lusts Knowles his Turkish History the Grecian Bishops were wrought upon by the flattery and large promises of Andronicus to give him a generall absolution from the perfidious perjuries and bloody murders he had committed which obtained he had for a while the same Bishops in great honour but shortly after in greater contempt as men forgetfull of their duties and calling Herein I believe Basilius the then Patriarcke of Constantinople led the dance unto them of whom Mr Fuller gives this character He Andronicus were a Patron and Chaplain excellently met For what one made law by his lust the other endeavoured to make gospell by his learning In stating of any controversy Basilius first studied to find out what Andronicus intended or desired to do therein And then let him alone to draw that Scripture which would not come of it selfe to prove the lawfullnesse of what the other would practise Thus in favour of him he pronounced the legality of two most incestuous matches And this Grecian Pope gave him a dispensation to free him from all oathes c. which he had formerly sworne to Manuel or Alexius King Philip the second of Spaine had a counsell of conscience for the direction of his enterprises which often stretched their consciences to bring him out of many difficulties and free him from the bands of his promises but these and all others of the like stampe have left but an infamous memory behind them for men generally refuse to pay any respects unto their names that have been disregardfull of the name and honour of their heavenly Master Michael Paleologus to assure the Greek Empire unto himselfe and posterity acknowledged against the light and dictates of his conscience the supremacy of the Pope of Rome and did his utmost to unite and conforme the Greek Church unto the Latine but this his politique device as is gravely observed by the author of the Turkish history yeelded him not so much as the credit of an honourable funerall but dying in this attempt not far frō Lysimachia was there by his sonne Andronicus his commandment for whose advancement he had stayned both his faith honour obscurely buried in the feild a good way frō his cāp as unworthy of a better sepulchre for betraying that religiō which in his own judgment was most agreable unto the will mind of his Saviour Fourthly Ministers and people should approach all ordinances in the name of Christ that is with dependance upon him for their successe and efficacy thus the forme of speech is used concerning God Psal 20.5 In the name of our God we will set up our banners In the name of God that is depending upon God for assistance and why may it not have the same sense applied unto Christ our confidence in prayer preaching Baptizing administring of the Lords supper exercise of discipline should be only upon the assistance of Christ and not upon the ordinances in themselves or upon the parts gifts and graces of any Ministers whatsoever for what are the ablest and holiest ministers but instruments and therefore whatsoever they act towards the Salvation of mens soules is in the vertue of Christ their principall agent Without the concurrence of his Spirit the sacraments will prove but blankes or empty and naked signes the word otherwise the power of God unto salvation will prove altogether powerlesse or else the power of God meerly unto conviction condemnation the delivery of a man unto Satan will but irritate and exasperate and contribute nothing unto the salvation of the Spirit in the day of the Lord Jesus Mahomet the great Turk◠hearing that Scanderbeg would cut helmets head pieces and pouldrons cleane asunder with his Scymitar he sent to him for it thinking that there had been some extraordinary vertue in it and when Scanderbeg had sent it he put it into their hands who had the strongest armes about him but perceiving no such wonders as was reported of it he sent it back with scorne saying that he could get as good for his money out of every cutlers shop that he credited not what was related to him thereof but Scanderbeg in the sight of the Messenger having made strange and admirable proofes of it bad him tell his master that it was not the vertue of the sword but the strength of his arme To apply this unto our present purpose the word of Christ is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soule and spirit and of the joynts and marrow Heb. 4.12 But now this is not by any vertue
his from his father He sends them and his father him As my father hath sent me even so send I you Joh. 20.21 If then we slight wrong or violence them both he and his father may justly interpret it as done unto themselves 2. Here is an use of terrour unto all the enemies of Christ whether open and professed or secret and dissembled Can there be a point of greater folly then for impotent dust and ashes to be against him that hath all power in heaven and earth all judgment committed unto him authority to sentence all his enemies unto eternall flames and torments All opposition of him is like the dashing of an earthen vessel against a great stone or rock for he is the head of the corner and whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder Math. 21.44 All his enemies all unregenerate and unbelieving persons whatsoever may be said to fall on him Vnto them he is a stone of stumbling rock of offence 1 Pet. 2.8 And they shall all of them be broken either to their conversion or destruction But now as for reprobates such as die in finall unbeliefe and impenitency Christ is an enemy unto them he falleth on them as a great stone from an high place and therefore he shall grind them to powder they shall utterly and irrecoverably be destroyed What King saith our saviour going to make war against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand or else while the other is yet a great way off he sendeth an Embassage and desireth conditions of peace Luk. 14.31,32 These foolish soules that wage warre against Christ the King of Kings and Lord of Lords if they would consult their owne safety so farre as to consider how unable such poore wormes as they are to cope and encounter with him that hath all the hostes of the Lord under his command They would speedily lay aside all farther thoughts of hostility and send their teares and prayers as Embassadours and desire conditions of peace upon Christs own termes It was a vaine bragge of * Plutarch Pompey that as oft as he did but stampe with his foot upon the ground of Italy he should bring men enough out of every corner both footmen and horsemen But much more may truly be averred of Christ he hath heaven earth and hell at a beck and can whensoever he please arme the whole creation against all that oppose him or his But indeed his justice doth not goe alwaies in the same path or pace His patience many times grants a reprive unto his greatest enemies during their lives here on earth Latter ages have hardly afforded a more bloudy and cruell adversary unto the Church of Christ then the Duke of Alva and yet Christ suffered his hoare head to goe downe to the grave in peace But there will come a day of wrath and revelation of the righteous judgment of God and Christ And then Christ will put all his enemies under his feete His father will make them all his footstoole Then the stoutest and proudest of his enemies shall be sufficiently sensible of their Impotency and when it is too late repent their mad and successelesse assaults of his kingdome And the kings of the earth and the great men and the rich men and the chiefe captaines and the mighty men and every bond-man and every free-man shall hide themselves in the dens and in the rocks of the mountains and shall say to the mountaines and rocks fall on us and hide us from the face of him that setteth on the throne and from the wrath of the lamb Rev 16.15,16 How will the boares out of the wood that have wasted the vineyard of the Lord and the wild beasts of the field that have devoured it Psal 80.13 The Foxes the little Foxes that spoile the vines the tender grapes how I say will they be filled with despaire and confusion when they shall come to be censured for this by the Lord of the vine-yard How will they be able to look in the face the Lord of the harvest whose chiefe designe hath been to hinder the sending of labourers into the harvest to obstruct their worke and labour there in how will those Tobiak's and Sandallat's c. be confounded who have used all their interest and power in the world to oppose the building repairing and reforming of the house the Church of God when for this they shall be called unto an account by the sonne that is Lord of the house When those that have all their lives long been obstinate profaners and impugners of the sabbath and all other ordinances when they shall see their judge the Lord of the Sabbath and all other ordinances how unspeakable will their horror and amazement be One great part of the torments of those that have waged warre against the saints will be that the doome of the everlasting state of their soules is to proceed out of the mouth of the King of Saints No tongue can decypher no heart imagine the terrours that will overwhelme those wolves that have worried the sheepe of Christ when they shall see themselves drag'd unto the tribunall of the great shepherd of the sheepe At that last day the lot of all Christs enemies will be fatall and dismall and Christ himselfe giveth so comprehensive a character of his enemies as takes in all that in the Church visible are not active for his cause and glory all that concurre not with him in promoting the salvation of mens soules all that endeavour not according to their callings to gather in unto his Church He that is not with me saith he is against me and he that gathereth not with me scattereth abroad Math. 12.30 But now the condition of none of Christ's enemies will be so unsupportable as that of those who are visibly subjects and yet cordially enemies who professe service and subjection and yet practise nothing but enmity It shall be more tolerable for Tyre and Sydon for the land of Sodom for infidels Turkes and Pagans then for such because they adde unto their hostility falsehood treachery and mockery They deale with Christ as the souldiers that said unto him Haile King of the Jewes but it was in a way of scorne for they crowned him with thornes smote him with their hands Joh. 19.2,3 How bitterly did Christ himselfe expostulate with such hypocrites Why call ye me Lord Lord and doe not the things which I say Luk. 6.46 If men were but duely sensible of Christs soveraigne authority they would tremble at their hypocrisy in professing that Christ is their King when in the meane while they are wholly swayed by the worst of his enemies the basest of their lusts As for those citizens of Christ the members of his Church visible that hated him and sent a message after him saying we
were partiall in the Law chap. 2. ver 9. we may allude unto the expression and say of many ministers in our dayes that they are partiall towards the ordinances of Christ Some will preach but at no hands meddle with the Sacraments Others will preach and baptize but then they wholly lay aside the Lords Supper as if the administration of it were become a thing scandalous in a minister Another sort are diligent in preaching and forward in dispensation of the Sacraments but then they have no care at all of discipline Why are not all these preaching Sacraments and discipline the ordinances of him that hath all power given unto him in heaven and earth How dare these men so farr transgresse their commission from him as to neglect any one of them The command of ministers to administer all ordinances is a vertuall and implied command of the people to embrace and receive all ordinances If it be our duty to teach them to observe all things whatsoever Christ hath commanded vers 20. They are not then left at liberty to observe what they please Christ's power should awe them as well as us unto universality in their obedience For if they refuse but one ordinance they interpretatively deny his Soveraignty whereas a full and universall conformity unto all his ordinances exalts him now he sits upon his throne crowned with glory and honour Cant. 3.11 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 Believers in whom Christ is formed Gal. 4.19 who do the will of his father Mat. 12.50 are the mother of Christ and submission unto his scepter and goverment is all the crowne they can set upon the head of him whom God hath already made their King And from this submission no power or greatnesse whatsoever is a priviledge or exemption for what a bubble is any earthly power in comparison of all power in heaven and earth what poor wormes are the greatest Monarchs in respect of the King of Kings and Lord of Lords and therefore the Psalmist exhorts the Kings and Iudges of the earth to kisse the Son that is to doe homage unto him Ps 2.10,12 Canutus a King of this land with his own hands set his crowne upon the head of the image of a Crucifix in Winchester His superstition herein was abominable but the intent of his action which I Iudge in charity was to expresse his acknowledgment of Christs soveraignty was very laudable What honourable mention doth Ecclesiasticall story make of such Princes as have submitted unto the discipline as well as doctrine of Christ and how famous have they been in all succeeding ages witnesse what is said of Philippus the first Christian Emperour for his being content to stand amongst the number of the penitents who made confession of their sins as also the praises of Theodosius for that he confessed his fault against the inhabitants of Thessalonica in sight of the people with teares How is Iohn Ducas the Greeke Emperour commended for his patient acquiescence in and penitent submission unto the bold severity of Blemmydes who shut the Church doores against his beloved Concubine Marcesina though she was in all her glory attended with most gallants of the Court The publick acknowledgment which the King of Navarre afterwards King of France made of his fault in vitiating the daughter of a Gentleman of Rochell would have rendred him as renowned as any of those if his other Apostacy like a dead fly in the oyntment of the Apothecary Eccles. 10.1 had not sent forth a stinking savour and eclipsed the glory of all his former actions Thus you have seen how the supreame and lordly power of Christ over all things should stirr up ministers unto a discharge of their function It may in the last place serve further as a motive to observe a due manner in the performance thereof to doe it with diligence and with confidence 1. With diligence for how can they but expect to be cursed that doe the worke of so powerfull a Lord negligently what can they looke for but condemnation that are lazy and slothfull in the service of him that hath all Iudgment committed unto him and hath authority to throw them into hell as well for idlenesse in their callings as profanesse in their lives The Lord of the harvest will punish all loyterers and reward none but such as have been diligent and faithfull labourers in the harvest When the Lord of the vineyard shall in the even of the world the day of judgment take an account of those that he hath sent to labour in his vineyard what will become of those that have been unmindfull of their errand and have stood all their lives long idle wholy neglecting the dressing pruning and fencing of the Lords vineyard what answer can those pastors make unto the great chiefe shepherd that have taken no care at all to secure their flocks from wolves and foxes Heretiques Schismaticks Ministers are but as the ushers of Christ that one master the principall teacher of his Church and will he thinke you take it well of them that are not industrious in the instruction of his disciples The doome of the slothfull and unprofitable servant that laid up his talent in a napkin or hid it in the earth was to be throwne into utter darknesse where shall be weeping and gnashing of teeth Mat. 25.24,25,26,27,30 In warr it is death for sentinels to be taken sleeping and if in the Church the watchmen of Christ the porters of the house be supine remisse and drousy doe you thinke that Christ the master of the house will hold them guiltlesse Ezek. 33.7 Mark 13.34,35 2. From the fulnesse of Christs authority ministers may be encouraged to discharge their function with confidence and that touching the protection of their persons successe and reward of their labour 1. They may hence gather confidence touching the protection of their persons so farr as Christ judgeth it convenient for he that hath all power given unto him in heaven and earth is able easily to put a restraint upon the greatest power on earth so that if he think convenient it shall not make the least opposition 2. Ministers may hence learne to be confident touching the successe of their labours for he hath the key of the house of David and can open unto them a great and effectuall door though there are many adversaries 1 Cor. 6.9 If he set before the Angell of the Church of Philadelphia an open doore no man can shut it Rev. 3.8 If he give the Gospell a passage no man can hinder it Lastly Ministers may depend upon Christs soveraignty for the reward of their labour The recompence they have from the most of men is contempt affronts and abuses of all sorts But when the chiefe shepheard shall appeare he is able to give them a crowne of glory that fadeth not away 1 Pet. 5.4 2.
unto a glorious and immortall life is a sufficient argument that he is able to save unto the uttermost But can we conclude our salvation from his bare ability to worke it In the next place therefore he is not only able but willing to save unto the uttermost and we have an undoubted testimony of this his will his continuall intercession for our salvation seeing he liveth for ever to make intercession for them The eternall life unto which Christ is raised is not for himselfe but for his members those that come unto God by him to promote the worke of their salvation He liveth for ever purposely to make intercession for them He liveth for ever to act as a publick person as high Priest of his Church continually to sollicite the salvation of their soules that approach him by faith He cannot you see be unmindfull of the salvation of his people but he must withall be forgetfull of the end and designe of his exaltation He liveth for ever to make intercession for them Lastly we have the qualification of those unto whom this ability and sufficiency of Christ to worke salvation is actually effectuall They must be such as come unto God by him He will save unto the uttermost all such and only such and this affords matter for two uses to be made of this head one of consolation another of exhortation Use 1. of Consolation The first of consolation He will save to the uttermost every soule that cometh unto God by him though before conversion rankt with Paul amongst the chiefe of sinners 1 Tim. 1.15 There is no snare of Satan so strong but he can breake it no wound in the conscience so deep but he is able to cure it no disease in the soule so inveterate but he is able to heale it His blood is so satisfactory unto Gods justice as that it can wash away the blackest guilt so meritorious is it that it can purchase a spotlesse holinesse an eternall weight of undefiled and unfading glory Such is the sufficiency of his grace as that it can subdue the most raging and resistlesse lusts it can resist the strongest and most restlesse temptations 2. Of exhortation 2. Here is an exhortation to come unto God by Christ for salnation for he will save unto the uttermost only those that come unto God by him that is by a true faith and unfeigned repentance Heb. 11.6 John 6.35,37 by communion with him in worship and by all acts of new obedience Exod. 16.9 Levit. 10.3 Micah 6.7,8 Heb. 4.16 Heb. 11.6 These alone are the persons which count the full salvation which Christ hath wrought worthy of all acceptation As for those who draw nigh unto God only by profession in the usage of outward ordinances when all the while in their hearts and lives by their unbeliefe impenitency and profanenesse they keepe a great distance from God and Christ They are great undervaluers and scornefull slighters of his ability to save unto the uttermost We may apply here that saying of the Apostle Heb. 2.3 How shall we escape if we neglect so great a salvation How shall we escape damnation if we neglect such an all sufficiency of salvation as is treasured up in Christ Jesus And doe we not neglect it if we will not so much as come unto him for it nay doe we not refuse and reject it if we walke in and be delighted with those pathes and waies that are opposite unto salvation and lead directly unto hell and damnation This text gives little hope of salvation unto Pagans and Papists for the former cannot come unto God by Christ because they are utterly ignorant of the name of Christ And the Papists will not come unto God by him alone they dare not adventure their salvation upon his ability unto which the scripture gives such a cleere full testimony but will depend in great part upon their own satisfactions and merits as also upon the intercession of saints and Angels which are but Chimaera's idle and lewd fictions and therefore cannot a jot be helpefull unto their salvation but may indeed promote their damnation nay the assertion of them throws such a dishonour upon the fulnesse of salvation in Christ as that I am sure it deserveth in a very high measure damnation But though I am thus peremptory touching the desert of their doctrine yet I shall leave the finall state of their persons unto the doome of their judge There are divers formall loose and profane Protestants whose salvation is as if not more hopelesse then that of Papists for God and Christ and unmortified lusts unsubdued sinnes will never associate and therefore if we live stay and wallow in these without repentance we have not as yet drawn nigh unto those For what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse And what concord hath Christ with Belial 2 Cor. 6.14,15 God and Christ then are unapproachable as long as we are in a state of unrighteousnesse in a state of darknesse and ignorance utterly unacquainted with God and Christ as long as we are sons of Belial and Children of disobedience Besides comming unto God by Christ for salvation is ever accompained with selfe deniall and therefore excludes all dependance upon any thing either in our selves or any other creature It is joyned also with humiliation and selfe abhorrency a due sight and deepe sense of our lost lapsed condition our liablenesse unto hell and damnation It is the apprehension of danger that makes men runne unto a remedy Men will never be duely and deepely sollicitous for salvation whose eies are not opened to apprehend that if their soules be not saved in the day of the Lord Jesus they are undone for ever and miserable beyond all imagination and that without a Christ there is an absolute and utter impossibility of such salvation Such thoughts as these will quicken the addresse of a soule unto God by Christ for salvation put life vigour and Zeale into it Acts 16.29,30 and make a man contemptive of all infortunities in comparison of the losse and damnation of his soule For could we weigh as the matter deserveth what an unvaluable losse that is we would with patience brooke the greatest miseries of which our outward man is here in this life capable so we could be assured that our spirituall part might be delivered from the wrath to come so our soules might be saved our darling our only one be delivered from the power of the dog the snare of Satan Lastly we may hence be exhorted unto zeale and constancy in our worship and service of and obedience unto Christ He hath saved us to the uttermost and therefore it is but equitable that we should serve him unto the uttermost of both our power and time with all our soules might and strength He hath done nay suffer'd his utmost for our salvation and still he imployeth all his power and interest in heaven and earth
this where the phrase is used in the new testament Now 1. They are tearmed rudiments or elements in an allusion unto Grammar wherein letters are the rudiments or elements of all literature even so the ceremonies of the Mosaicall law contained an elementary kind of instruction They were as it were the Primer the A B C of the Church suited unto her age of infancy Even so we when we were Children were in bondage under the elements or rudiments of the world Gal. 4.3 2. They are tearmed rudiments of the world or worldly rudiments because they enjoyned Corporeall sensible and in comparison of the more spirituall ordinances of the Gospell earthly and carnall ceremonies And the reason of this appellation Estius conjectureth to be Because the world is often in Scripture put for that part thereof which is corporeall and sensible and in conformitie hereunto the Leviticall sanctuary is said to be a worldly Sanctuary Heb. 9.1 By this you see that those who presse the antiquated and abrogated ceremonies of the Mosaicall law are seducers that carry away the sheepe of Christ from his fold as a spoile a prey or bootie Gal. 5.2 Lastly we have these two rules of superstition the tradition of men and the rudiments of the world set downe adversatively by way of Antithesis or opposition And not after Christ that is they are not after the doctrine or commandement of Christ Whatsoever is not after Christ that is according unto the doctrine of Christ in the Gospell is against Christ and therefore vaine deceit The uncommandednesse of a worship is sufficient to brand it for unlawfull Nadab and Abihu offered strange fire before the Lord which he commanded them not Levit. 10.1 They have built the high places of Tophet c. Which I commanded them not neither came it into my heart Jerem. 7.31 You have seen the words expounded in themselves I shall in the next place briefely dispatch the inference of this exhortation from the dwelling of all-fulnesse of the Godhead in him bodily implied in the particle for Beware lest any man spoile you through philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ for in him dwelleth all fullnesse of the Godhead bodily From the fulnesse of the Deitie in the person of Christ we may conclude the fulnesse perfection and all-sufficiency of his doctrine And consequently the danger vanity and deceitfulnesse of all additions thereunto whatsoever whether heathenish philosophy Pharisaicall or Popish the traditions of men or Judaicall the rudiments of the world What seducers can more spoile the flock of Christ then the patrons of such additionals For they withdraw from all fulnesse in the God head unto that which is but vaine deceit They lead from the fountaine of living waters unto broken cisternes that can hold no water The Philosophy of the Gentiles hath indeed a shew of wifedome but it was but folly and thick darknesse compared with the wisdome of Christ In him as man were hid 〈◊〉 the treasures of â—…sedome and knowledge vers 3. of this chapter And as the sonne of God he was the eternall uncreated wisedome He was full and perfect God His knowledge then was infinite and therefore he was able to provide not onely sufficiently but abundantly for the instruction and salvation of his Church without the supply of humane traditions or Mosuicall â—eremonies All men are lyars and therefore it would be a madnesse to embrace the traditions of men as long as we have the truth it selfe to instruct us The highest perfection of the saints of God is to be pantakers of the divine nature to have the Godhead dwell in them operatively in regard of it's gracious effects Whereas the sonne of God hath the fulnesse of the Godhead dwelling in him personally and therefore in comparison of his precepts which are able to make even the simple wise unto salvation Psal 19.7.2 Timoth. 3.16 the most specious and plausible traditions of even the best of men are in matters of faith and salvation most vaine empty and deceitfull trifles In Christ dwelleth an all fulnesse of knowledge and we having so able a seacher it would be extreame and unspeakable folly in us to fall back againe unto our horne booke unto the rudiments of the world unto an elementary worldly or carnall way of instruction by the ceremonies of Moses his law that was accommodated onely unto the Childish condition of the Church Besides Christ himselfe hath abrogated all ceremonies of the law and from the all-fulnesse of the Godâ—head in him we may gather his all-fulnesse of power and authority to make such an alteration Because he is God he is Lord of the Sabbath and all other ordinances in the Church It is no lesse therefore then a treasonable presumption for men to revive those lawes which he hath repealed to presse those observances which he hath abolished Interpreters upon the place generally make this observation upon the coherence that the Apostle giveth this generall refutation of those three impostures before specified that they are not according unto the doctrine of Christ not after Christ to shew that this consideration alone is ground enough to reject any doctrine or part of worship For he that derogates from the all-sufficiency of Christs doctrine detracteth from the alsufficiency and infinitenesse of his Godhead If men would but seriously consider how great and glorious a person he is how infinitely wise they would not listen unto impostors but hang upon Christ's mouth onely for direction in matters of faith and worship They would never dare to presume to attempt any supply unto the unsearchable riches or fulnesse of wisedome the manifold wisedome of God displaid in his Gospell Ephes 3.10 In him dwelleth all-fulnesse of the Godhead bodily and therefore beware least any man spoile you through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ The Deitie of Christ was the maine ground why Peter professeth in the behalfe of the rest of the Aposties a resolution to adhere constantly and solely unto the doctrine of Christ Joh. 6.68,69 1. He layeth downe two reasons for adherence unto Christ's doctrine alone 1. The alsufficiency thereof to instruct us in the way unto eternall life and salvation Thou hast the words of eternall life vers 68. and this he maketh good from the alsufficiency of his office and person vers 69. Thou art that Christ the sonne of the living God Thou are not onely man but God The sonne of the living God therefore thou art all-sufficient to be our Christ our Priest King and Prophet and therefore thou hast the words of eternall life 2. We have the utter insufficiency of all created persons to give us any light herein whither shall we goe vers 68 that is for the words of eternall life Christ is the sunne of righteousnesse Mal. 4.2 therefore will infallibly guide us unto heaven But if
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
is not poore in it but that he hath even riches and treasures thereof to dispense beyond the capacitie or comprehension of all the faith that is ever was or shall be in the world 6. The unmeasurable plenitude of Christ's grace and holinesse is lastly figured under the similitude of riches and treasures There are unsearchable riches in Christ Eph. 3.8 And one branch of these riches is his grace and wisedome Now riches denoteth not onely the precious worth and high value but the plenteousnesse also the fulnesse of a thing Christ therefore was full of grace and wisedome But in Christ's grace and wisedome there was not onely plenty but immensity There was no end or bottom of his riches they were unsearchable riches In him are hid all the treasures of wisedome and knowledge Col. 2.3 and what is spoken of knowledg may be said of all other habituall gifts and graces in Christ The metaphor of treasures as that of riches signifieth two things 1 That the knowledge and wisedome of Christs manhood are precious qualities they are treasures and treasures are made up not of pricelesse pebbles but precious mettals gold and silver or rich pearles and Jewels Wisdome is better then rubies and all the things that may be desired are not to be compared to it Prov. 8.11 2. That the Manhood of Christ is enriched with knowledge and wisdome in a very full and transcendent measure The Apostle saith not In him are hid knowledge and wisedome but the treasures of knowledge and wisedome some few pieces of silver and gold nay some pretty tolerable summes amount not to treasures They are vast heaps Even so not a measure but a fulnesse is required unto the treasures of knowledge and wisdome But now in Christ were not onely some treasures but all the treasures In whom are hid all the treasures of wisdome and knowledge As the terme treasures points us unto the abundance and fulnesse so the Epithete all all treasures plainly noteth the redundance and all-fulnesse of his knowledge and wisdome There is in Christs knowledge a threefold fulnesse a fulnesse of sorts or kinds a fulnesse of degrees a fulnesse of objects 1. A fulnesse of sorts or kinds wisdome and knowledge wisdome which regards things dogmaticall and knowledge which respects things practicall The spirit of wisdome and understanding the spirit of counsell c the spirit of knowledge c. Isaiah 11.2 The difference betwixt which interpreters on the place * Septem sunt Spiritus Sancti dona quibus hâ—mo tam in ratione quam in appetitu perficitur ad virtutum opera consummanda donum sc sapientiae intellectus consilii fortitudinis scientiae pietatis timoris Ratio autem est speculativa practica in utraque consideratur apprehensio veritatis quae pertinet ad inventionem judicium de veritate Ad apprebensionem igitur veriettis porsieitur speculâ—tiva ratio per intellectum practica verò per consilium ad rectè autem judicandum speculativa quidem per sapientiam practica verò per scientiam persicitur Appetitiva autem virtus in his quidem quae sunt ad alterum perficitur per pietatem in his autem quae sunt ad seipsum perficitur per fortitudinem contra timorem periculorum contra concupiscentiam verò inordinatam dilectabilium per timorem Wisdome is in respect of things divine understanding of the first principles science of conclusions counsell of things to be done feare maketh men decline from that which is ill and strength confirmeth them to overcome the difficulties wherewith wel-doing is beset Field of the Church book 5. chap. 14. pag. 435. See also the second Edition of out new Annotations upon the place Aquinas 1 a. 2 ae quaest 68. Art 4. and the commentators on him Dr. Field and others have attempted to set downe with what successe I will not undertake to determine but referre it to the judgment of the learned reader The Schoolmen reckon up three sorts or kinds of Christs created knowledge 1. The knowledge of the beatificall vision 2. Infused knowledge 3. Acquisite knowledge 1. The knowledge of the beatificall vision scientia beata and for this they quote Ioh. 3.13 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the praeterperfect tense and signifieth that Christ was then already ascended into heaven which could not be true of a bodily ascent but of a spirituall by the beatifick vision But by the sight of Gods essence we cannot know the decrees of God or the creatures in themselves for the Angels enjoyed it and yet know not thereby the day of judgment Mark 13.32 nay they were ignorant of the manifold wisdome of God according to the eternall purpose which he purposed in Christ Jesus our Lord. Which was made known unto them by voluntary revelation and manifestation of the same Eph. 3.9,10,11 The glorious saints have an uninterrupted vision of the Deity and yet cannot by vertue of it discerne any thing concerning the affaires and occurrences of this life Abraham is ignorant of us and Israel acknowledgeth us not Esay 63.16 This knowledg therefore was not enough for Christ But in the second place there was in him an infused knowledg by which especially he knew things that were not knowable or discernable by the light of nature or reason He was filled with wisedome and the grace of God was upon him Luk 2.40 The wisedom with which he was filled was from the grace of God upon or in him Of this wisedome he shewed forth such effects when he was but twelve yeares old as bred astonishment in all his auditors vers 46 47. They found him in the Temple sitting in the mid'st of the Doctors both hearing them and asking them questions And all that heard him were astonished at his understanding and answers For it they farther alleadge Heb. 10.5,6,7,8,9 Hence Suarez Becanus and others generally thus argue The Apostle here saith expressely that Christ in his first comming or entrance into the world knew the will of the father and the mystery of our redemption knew that God would not be pacified or appeased with mankind by Mosaicall sacrifices but by his bloudy death and passion And this will of God he himselfe accepted and hereupon voluntarily offered his life for the ransome of mankind and thereby purchased our sanctification 3. There was in him an acquisite or experimentall knowledge gotten and gained by experience and for this they quote Hebr. 5.8 Though he were a sonne yet learned he obedience by the things which he suffered 2. There was in his knowledge a fulnesse of degrees and therefore his increase in wisdome spoken of Luk. 2.52 is extensive only and not intensive 3. There was in his knowledg a fulnesse of objects Some Schoolemen have affirmed that Christ as man even in this life knew all creatures possible Most of them averre that he knew all things past present and to come Becanus limits the extent of Christ's infused knowledg onely unto all things
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.
although it hath not formally a naturall personallity yet it hath the perfection thereof in the person of the word after a more eminent manner It will not reckon the absence of it's own finite subsistence a want as long as the roome thereof is abundantly supplied by the presence of that which is infinite For with an infinite subsistence an intellectuall nature cannot but be satisfied 〈◊〉 fully acquiesce in it seeing the creature is capable of no higher ennoblement I proceede unto the last head of objections those which are taken from a comparison of the extreames of this union togeather and that in regard of their disproportion and disparation 1. Disproportion disproportion or distance is many times an hinderance unto union And therefore because a substance and an accident differ genere in their generall nature sort or kind therefore nothing can be compounded of them that is ens unum per se one with an essentiall union But now there is a farre greater disproportion betwixt the person of the word the Godhead and manhood in Christ For that is an infinite disproportion betwixt the creatour and the Creature and there cannot possibly be a greater distance then that which is infinite It followeth therefore that because the person of the word the Deitie and the humanity of Christ are thus disproportioned they are altogeather uncapable of any substantiall union For answer the k Infinita distantia perfectionis quae est inter personam verbi humanitatem Christi non obstat quò minus haec illi uniri possit modo inter hanc illam fit sufficiens proportio ad constituendum compositum Est autem sufficiens proportie quia humanit is est capax ut actu subsistat per insinitam subsistentiam sicut est capax ut à Deo producatur per infinitam potentiam Sicuâ— ergò non sequitur Humanitas Christi omnipetentia Dei infinitè inter se distant ergò illa per hanc creari non poâ—est Sic etiam non sequitur Humanitas Christi subsistentia verbi insinitè inter se distant ergò illaper hanc subsistere non potest Ratio est quia infinita illa distantia in eo solùm consistit quòd perfectio creaturae infinitè distet à perfectione Dei non autem in eo quòd nulla sit proportio creatoris ad crcaturam in genere causae effectus aut subsistentiae divinae ad creaturam subsistentem in genere principii terminantis rei terminatae Becanus Sum. Theol. tom 5. cap. 5. quaest 1. pag. 8 9. disproportion between them in genere ent is is no barre unto their personall union for notwithstanding it there is a proportion betweene them in genere principii terminantis rei terminatae though not naturall yet obedientiall or of non repugnancy Though then they be infinitely distant in point of perfection yet they are proportioned in order unto a personall union For there is an ability in the person of the word to suppositate and assume the manhood and there was a capacity in the manhood to be assumed supported and terminated by the person of the word The second argument from the comparison of the extreames of this union togeither is taken from their disparation From this union result * Gerhard de persona officio Christi p. 454. c. 9. personall propositions as they are called in which the concrete of one nature is predicated of the concrete of another nature As God is man and man is God But now God and man are disparates and disparates â—…not be affirmed of one another substantively We cannot say a lyon is a fox or a man is a beast And if there be not truth in these personall propositions the personall union of which they are the sequel is but a meere fiction For answere God and man are disparate tearmes when they both subsist with that subsistence which is connaturall unto each And this is the case of the humanity in all men except the man Christ Jesus and in him the manhood was voyde of a proper and connaturall personality or subsistence as being united with and supported by the person of the sonne In him then the Godhead and the manhood make but one person And therefore in the personall propesitions spoken of the subject and predicate God and man as l Posita assumptione humanae naturae ad personam verbi illa propositio Hic Homo est Deus verissima est secundùm omnes regulas Philosophiae cùm pro eod em suppesito suppoâ—ant tam hic homo quam hic Deus De Sacramen Eucharist l. 3. cap. 19. Vide Scheib top c. 12. num 32. cap. 14. Bum. 35. Bellarmine well observeth are taken for one and the same person and therefore are nor disparate tearmes When we say touching Christ God is man and man God God is nothing but the person of the word assuming the manhood denominated after the Deitie And man signifieth the very same person denominated after the humanity which is assumed unto the Godhead and there can be no opposition betwixt a person and it selfe though there be a difference in the denominations of it from the severall natures in which it subsisteth To illustrate this great mystery by a familiar and apt similitude A peare tree and an apple tree when they have distinct subsistences and are diversa suppositâ— then they are disparate and cannot be predicated one of another We cannot then say a peare tree is an apple tree or an apple tree a peare tree But when the branch of one is grafted into the stock of the other and there is an union and communion betwixt them in point of subsistence Why then there is no longer any opposition betwixt them but a consension in regard of predication so that we may truely say that one and the same tree is both an apple tree and a peare tree Thus there is a disparation betwixt God and man when they have severall subsistences and then it is blasphemy to affirme them of one another to say that God is man or man God But now in Christ they have but one subsistence or personality and here it is heresy to deny their mutuall predication of one another And thus have I in some measure explained and cleared this great mystery of the personall union There remaineth nothing then but to make some briefe use and application of it 1. It may serve for terrour unto all the obstinate and impenitent enemies of Christ Jesus though never so great and powerfull here on earth For their enmity is most foolishly directed against a person that every way is infinitely their superiour in whom dwelleth all fullnesse of the Godhead bodily And therefore he is God the living God the Lord the Lord of Hosts He is God and none else and therefore unto his name every knee shall one day bow and all that are incensed against him shall be ashamed Isay 45.22,23,24 Rom. 14.11 Phil. 2.10 He is the
living God therefore it is a fearfull thing to fall into his bands to be obnoxious unto his vindicative justice Hebr. 10.31 He is the Lord how dare we then provoke him to jealousy Are we stronger then he 1 Cor. 10.21 He woundeth and killeth neither is there any that can deliver out of his hand Deut. 32.39 He is able to destroy soule and body in hell fire Math. 10.28 He is the Lord of Host's therefore if his hand be stretched out who shall turne it back Isay 14.27 Because he is the Lord of Hosts therefore as you may see in Isay 8. vers 13 14 15. compared with Luk. 2. v. 34. Rom. 9.32,33 1 Pet. 2.7 He will be for a stone of stumbling and a rock of offence for a gin and a snare unto such of his adversaries as are finally impenitent Be they never so great and powerfull He will be as a stone and a rocke to dash and split them in pieces Be they never so crafty and subtile He will be for a gin and a snare to catch and entangle them unto their eternall destruction We may apply here that of Ely to his sonnes 1. Sam. 2.25 If a man sinne against the Lord who shall entreate for him He that sinneth with a high hand presumptuously and impenitently against the Lord Christ sinneth against his judge and therefore none can mediate for his peace and reconciliation 2. This doctrine of the personall union is a ground of unconquerable comfort and unextinguishable joy unto the Church in generall and all the members of Christ in particular They are related unto one of the greatest persons that is a person that is God as well as man and therefore a rewarder of them that seeke him Hebr. 11.6 rich in mercy Ephes 2.4 Excellent in power and in judgment and in plenty of justice Job 37.23 his right hand is full of righteousnesse Psal 48.10 that is The Lords * Dickson power is not idle but constantly working in equity and justice for performance of promises and threatnings for defending his people and punishing his enemies The man who is our shepherd is fellow unto the Lord of Hosts Zechar. 13.7 and therefore He is Jehovah the Lord of Hosts and therefore we may with David be confident that we shall never want c. Ps 23. He is the Sonne of God therefore his bloud cleanseth from all sins 1 Joh. 1.7 therefore the gates of hell shall not prevaile against his Church Math. 16.16 18. He is the first borne of every creature Col. 1.15 therefore they that are his need not dread the malice and opposition of any creature VVhen Zennacharib in the dayes of Hezekiah brake in with his forces like a deluge upon the land of Judah overwhelming it from one side unto another The prophet Isaiah upon this account that it was the land of Immanuel a land interested in Christ who being God from all eternity became one with us in the fulnesse of time bids and as it were proclaimeth a defyance unto all the associations preparations consultations and resolutions of their adversaries Now therefore behold the Lord bringeth up upon them the waters of the river sâ—…ng and many even the King of Assyria and all his glory and he shall come up over all his channels and go over all his banks And he shall passe thorow Judah he shall overflow and go over he shall reach eeven to the neck and the stretching out of his wings shall fill the breadth of thy land o Immanuel Associate your selves o ye people and ye shall be broken in pieces and give care all ye of far countryes gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Isaiah 8. vers 7 8 9 10. The same Prophet having prophesied of the future enlargement and advancement of the Church by the conversion of the Gentiles chap. 54. vers 1 2 3 in the fourth verse he dehorts from doubt and distrust of the fulfilling of this his prophecy assuring them that their expectation thereof should not be frustrated And whereas the maine discouragements of their hope were their reflection on their servitude in Egypt when they were as it were in their youth Jer. 2.2 Ezek. 23.3 and their present sense of their widdowhood that is desolate condition by the Babylonian bondage the Prophet promiseth them such a glorions estate for the future as shall drown the memory of all their former reproach and misery Fear not for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame for thou shalt forget the shame of thy youth and shalt not remember the reproach of thy widdowhood any more But now the argument by which he laboureth to erect their faith and hope touching the performance of all this is the Deitie of Christ For thy maker is thy husband the Lord of hosts is his name and thy Redeemer the holy one of Israel the God of the whole earth shall he be called vers 5. Because the Church is espoused unto her Maker therefore no creature shall hurt her Nay all the creatures as there is occasion shall be serviceable unto her Because the holy one of Israel the God of the whole earth is her Redeemer therefore she may confidently expect a full deliverance for with him is plenteous redemption so that he will redeem his Israel from all he â—…iquities Psal 103. vers 7 8. And from the bondage of corruption into the glorious liberty of the Children of God Rom. 8.21 The Prophet you see makes the Godhead of Christ the foundation of the Churches happiness and that in the most calamitous condition of warre and captivity And for it we have a very good argument from the mouth of our Saviour Joh. 10.29,30 where he asserts the certainety of the salvation of all his sheep from his coequality or coessentiality with his Father in vers 27 he gives us the character of his sheep They are such as obey his doctrine and imitate his example my sheep hear my voice and I know them and they follow mâ— Hereupon he promiseth them eternal life and perseverance in faith and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand vers 28. They are in his hands under his pastoral care and protection and no man or Devil can take them from him can break off or interrupt either totally or finally their union with him This he maketh good by a comparison of himselfe with his Father in regard of power My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand I and my Father are one vers 29 30. The Father is more powerful then all the creatures then the Devil and all his instruments and therefore none can pluck