Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel Christs naturall Kingdome doth belong unto him as God coeffentiall and coeternall with the Father Christs dispensatory Kingdome is his by donation as Mediatour Matt. 18. 19. Rev. 1. 1. Dedit autem haec Iesu Christo quatenuâ— Medâ—atori nou ut coessentiali filio Joh. 17. 5. Haec ordinem magiâ— docent quo Deus cognitioneâ— Ecclesiâ— impertit quam origiâ—em scientiâ— respeâ—â—â—ilii Act 5. 31. He hath ordained him to be a Iudge of quick and dead Act. 10. 4â— He hath appointed him over his own house Heb. 3. 2 6. He hath crowned him and put all things in subjection under his â—â—it Heb. 2. 7 8. He hath highly exalted him and given him a name above every name Phil. 2. 9. Therefore he calleth him my King set up by him upon his own holy hill and that in the vertue of a solemne decree Psal 2. 6 7. Therefore to sit on the right hand of the Father doth not note glory and dominion properly divine which doth belong to the Sonne as coessentiall and coeternall with his Father and is his by nature but glory and dominion next unto that which is essentially divine which belongeth to Christ as Mediatour and which is his not by nature but by donation and unction from his Father being made the Head of his Church a Prince of Peace and King of Righteousnesse This glory and dominion was given unto Christ and so was not that eternall glory naturall and essentiall which he had with his Father before the foundations of the world This glory Christ had not before his ascension into heaven but the other as it is naturall so it was from everlasting Saint Paul and Peter doe construe it by raigning immediately over every creature till the Mysterie of our redemption shall be finished 1 Cor. 15. 25. Psal 110. 1. The setting Christ in the throne of Majestie Heb. 1. 3. and 8. 1. and 12. 2. at the right hand of the throne of God the making of him Christ and Lord Act. 2. 35 36. and 5. 31. It is not then Si sessionenâ— Christi non pro jure tantum regende ecclesiae sed pro ipso regnandi actu accipiamuâ— cooperatio illo de qua agitâ—r parâ— ipsius sessionis rectè voâ—â—bitur Mart. de person Christ p. 11 87. Psal 110. 1. Joh. 5 27. the might of divine soveraignty over the creatures which is given unto him for this doth so follow the nature of God that it is necessary with every person that hath this nature This the Son could not relinquish this he cannot be taken unto as which doth necessarily agree to him as God blessed for evermore What is it then A right of executing immediately and in a manner appropriate to this person the soveraigne dominion of God over every creature This soveraignty is given to the person of the Sonne both as God and man now ascended as God for it is a power which none that is a pure creature can take or execute As man because it is given him now ascended into heaven with his humane nature and is to be executed by him as man for his man-hood doth concurre as an instrument working with his God-head in the administration of it The meaning then of this phrase is not to be admitted to Neque per ejusdem essentiae communicationem neque per physicam aliquam transfusionem seâ— transitionem â—e subjecto in subjectum sed per solam ejusdem personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equality to the divine nature for this Christ ever had as God and could not but have neither to be admitted into the divine blessednesse setledly to injoy it for Christ as God ever had and could not but have that essentiall beatitude Neither doth it import thus much That the humane nature of Christ is elevated to this honour that it may freely use the divine Attributes omniscience omnipresence omnipotency so as to become by them omniscient omnipresent omnipotent no lesse properly then the divine though after a manner farre otherwise the divine nature being thus by naturall necessity the humane being thus by union with the divine by gracious communication of these unto it with liberty to Non essendo sed habendo non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non per naturam sed per gratiam non in seipsa sed persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. use them for the perfecting of it selfe So that according to this opinion the humane nature of Christ is made omnipresent with the omnipresency of the divine nature not as a thing subjectively inhering in it but so really communicated with it that it is made truly omnipresent by it though the divine Attribute never goe forth of the nature of God in which as the proper subject they grant it immoveably inherent The ground of this errour is that they suppose upon the union of the two Vrsin tom 2. de lib Concord cap. 8. p. 598. Inseparabilis unio non inducit coextensionem duarum in Christo naturarum quippe quarum una finita est altera infinita Tâ—tâ— Christâ—â— sed non totum Christi est ubique Sicut caro habet immensitatem i. arctè câ—pulata est immenso verbo non minus verbum habet finitionem i. arctè unitum est carni fiaitae Martia de person pag 637. Dici de â—liquo requirit inesse ergo si verè praedicaâ—tur de humana natura verè etiam eideâ— inesse â—pâ—rtet sive per naturam sive per gratiam sive ut in subjecto primario sive secundariâ— natures in Christ a reall communication of divine Properties to follow as that the humane nature is made truly omnipotent or omniscient not by any confusion of Properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with communion of the other but by a reall donation by which the divine omnipotency doth so become the omnipotency of the humane nature that it may work omnipotently with it no lesse then the divine nature doth it selfe But the union cannot cause the humane nature partake more in the Properties of the divine then it causeth the divine partake in the Properties of the humane Againe if a true and reall communication did follow of divine attributes it must needs be of all as eternity and infinitenesse seeing these are the divine essence which can no way be divided Beside in the union of soul and body which is personall the life of the soul is not communicated with the body but an effect of it only And to what end should created gifts serve when now more noble Properties doe enter Not to mention that infinite perfections cannot perfect finite natures no more then reasonable perfections can make perfect unreasonable creatures Finally this opinion maketh the divine Properties become instrumentary
every day impart unto his Church not as a materiall beginning but as an efficient In himselfe Christ shall ever have sufficiency and in respect of us perpetually redundance But the same wisdome and holinesse which Christ hath in himself he doth not infuse into us but he doth worke in us by his efficacie wisdome and holinesse answerable or proportionable in a sort Numb 11 25. With such gifts we are adorned as our head but not with so great 2 Pet. 1. 4. Christ is the annointed and doth annoint us but we are only annointed the redeemers of others we are not The fountaine of grace is in Christ alone the streame flowes to the faithfull but the streame is from the same fountaine though lesse then it Christ is annointed above his fellowes The things here compared are Gal. 4. 6. Psal 45 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Plus seu amplius prae consortibus Vulg. prae particibus Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Gr. Heb sig participationem quamcunque rei alicujus pluribus communiâ— Heb. 7. 13. 2. 14. 1 Cor. 10. 21. Heb. 5. 13. 1 Cor. 9. 12. Christ and his fellowes and the meane wherein they are compared is the annointing for which the Lord is called Christ and we Christians together annointed not together annointing We are like to Christ and shall be liker unto him but equall in dignity we are not nor never shall be Concerning his office Christ hath no fellow he alone is Mediatour as concerning his person there is none in heaven or earth who dares to boast that he is the fellow of Christ But according to his humane nature the faithfull are his fellows whom he doth acknowledge for brethren Our union with Christ and the union of the humane nature with the Word differ in kind and in very deed but both these are freely effected of God and the one is like to the other although the one doe farre excell the other Christ is annointed as our head with most abundant grace we as his members in degree convenient for us The fulnesse of grace is of two sorts First in respect of the grace it selfe And secondly in respect of him that hath it The fulnesse of grace in respect of grace it selfe is then when one attaineth to the highest and uttermost of grace both quoad essentiam virtutem intensivè extensivè in the essence and vertue of it intensively and extensively that is when he hath it as farre forth as it may be had and to all effects and purposes whereunto grace doth or can extend it selfe as he is said to have life perfectly or the fulnesse of life that hath it not only in the essence but according to all the operations and acts of life sensitive intellectuall rationall spirituall and naturall This kind of fulnesse of grace is Tho. Sam. Tâ—eâ— par â— qu 7. Art 9. proper to Christ only The fulnesse of grace in respect of the subject or him that hath it is then when one hath grace fully and perfectly according to his estate and condition both intensively to the uttermost bound that God hath prefixed to them of such a condition and extensively in the vertue of it in that it extendeth to the doing and performing of all those things that may any way pertaine to the condition office or estate of such as are of his place and ranke Or we may say there is a fulnesse according to measure the fulnesse of a measure or vessell a fullnesse for themselves only a fulnesse of activity courage and resolution and so Luk. 1. 15. â— 55. Act. 6. 3. 1 King 7. 1â— John the Baptist Steven and others are said to be full of the holy Ghost of wisdome and understanding But fulnesse without measure like the fulnesse of light in the Sun or water in the sea which hath an unsearchable sufficiency and redundancy for the whole Church is proper to Christ alone So that as he was furnished with all spirituall endowments of wisdome judgement Eph. 4. 8. Isa 11. 2 61. 1. power love holinesse for the dispensation of his own office So from his fulnes did there run over a share and portion of all his graces unto his Church Certaine it is our Saviour from the very Col. 2. 3. Christ as man knows God more fully then all the creatures though not so fully as God is knowne of himselfe But the Apostle speaketh not of the man-hood of Christ only but of his whole person nor of his man-hood as in the time of his humiliation but of Christ now glorified In every age Christ had actually given him all such gifts as might fitly stand with the mysterie of his humiliation Luk. 2. 52. time that he tooke our nature was perfectly sanctified and received the Spirit above measure but the personall union did not endow the humane nature with the reall titles of the divine otherwise Christs strength as man should have been infinite from the wombe and his body should have been every where And it would be lesse unreasonable to say that his body is at this day infinite and his humane nature every where then that his wisdome or knowledge as man should have been infinite or as great whilst he was in the wombe as now it is If the divine nature did not communicate his infinity to the humane nor make the Son of God so compleate a man for strength or ability of body from the wombe as at thirty yeares he was what reason have we to imagine that our blessed Lord and Saviour did not as truly grow in wisdome and knowledge as he did in strength and stature of body Simple nescience can be no sin in any child nor in any man unlesse it be of those things which Tâ—â— fuit corpus unitum Dâ—â—tati quam anima Heb. 5. 8. Obedientiam didicit ex ijs quae passus est quam sc res ardua gravis sit in tam acâ—rba ignomâ—nâ—osa morte sufferenâ—a Deo parâ—re Mark 13 32. Maâ— 2â— â—9 he is bound to know but proficiency in wisdome and knowledge is to the Sons of men a praise-worthy perfection which must not be denied unto our Lord and Saviour in his infancy or his youth no more then he is to be robbed of any royall attributes now he is made King That he was without all staine of sin the most holy Sanctuary of the most holy and blessed God is stedfastly to be believed But that he had the same measure of knowledge at his circumcision which he had and gave proofe off when his Parents found him in the Temple or at his Baptisme as since his resurrection and ascension he hath this the Scripture testifieth not As man he was ignorant of the day of judgement which now in heaven he knowes as all other things pertaining to his office However therefore our Saviour had the habit of all knowledge from the beginning
doth give life and sence to the body and not the whole Trinity If the speciall Offices of Christ be considered severally much more if all of them be considered joyntly it will evidently appeare that both natures must necessarily concurre in the formall execution of them For he cannot worthily performe the office of the chiefe Doctor of the whole Church and heavenly Prophet nor execute the office of an eternall high Priest that is offer a Sacrifice truly propitiatory daily heare the prayers of all his people and present them before God nor exercise kingly power and authority in heaven and earth who worketh to the forme of meere humanitie or onely as he is man When in those offices there must be a divine excellencie and efficacie The end of personall union is the administration of his office Qualis substantia personae tâ—â— liâ— operatie qualis operatio talis substantia and the personall union of two natures in Christ had not been necessary unlesse both had concurred as a formall beginning to that worke For every agent necessarily worketh according to and by its forme whence it followeth either that the person of the Mediatour doth not consist of two natures or both natures of Christ as proper formes doe necessarily concurre to the proper works of a Mediatour because the proper operations must be conjoyned in one worke of a Mediatour as both natures are joyned and united in one person There is one God saith the Apostle and one 1 Tim. 2. 5 6. Mediatour between God and man the man Christ Jesus adding the man Christ to shew that in him were both natures that is he was God and man in one person and so a fit middle person or Mediatour And man may be taken personally not naturally it being most usuall to name the whole person of Christ from either 1 Cor. 2 â— nature as he is called the Lord of glory when his person is understood And so in this place the man Christ that is that person Iaâ— animad in Bell. contr l. 5. 6. 3. not 11 12. who hath that nature by which he is truly called man and of that appellation there may be divers weighty reasons more amongst the rest this that the Apostle would encourage us to put our trust and confidence in him as being our elder brother By voluntary dispensation Christ is Mediatour as God incarnate and not by nature as God And according to that dispensation Christ Joh. 17. 3 and 14. 1. 1 Joh. 2 1 2. is Mediatour to the Father who is personally called God sometimes in this respect and distinguished from Christ as Mediatour and Christ is our Advocate to the Father but never represented in Scripture praying to the Son or holy Spirit but the Father only which dispensation is carefully to be observed from which we must not depart upon any vain speculation which humane curiosity might suggest A Mediatour must be a middle person equally distant and equally drawing nigh to both parties betwixt whom he doth mediate Bellarm. de Christ l. 5. c. 2. §. Praeterâ—a Ille solus est verè medius inter Deum hominem cum utriusq naturam habeat And thus Christ God incarnate is a fit middle person for he draws as neare to the Father as God as to us as man and is as farre distant from God as he is man as he is from us as God and he comes as neare to the Father as he departeth from us and comes as neare to us as he doth to the Father But Christ as a just man is not so a middle person for he comes not so nigh to the Father as just as he doth to us as man nor is so farre distant from us as just as he comes nigh to us as man Then as Mediatour he should be joyned to the Father in will only but in nature dis-joyned and be distant from man not in nature but in quality only then should he be Mediatour not as substantially one with the Father but only as he is united to him in will If it be alleadged that if Christ be Mediatour as God incarnate then he is Mediatour to himselfe because he is God and then also he should differ from himselfe because a Mediatour is a middle person We answer it is not necessary a thing should differ from the Iun. ibid. cap. 5. not 1 3 5 15. extreames according to all that in respect whereof it is of a middle condition but it is sufficient if it differ in some thing from one and in some thing from another as is before explained So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost but from himselfe as God only scil as man he differeth from himselfe as God and as God from himselfe as man The whole Trinity being offended with us for sin was to be pacified but the Scripture teacheth Christ was our Mediatour to the Father and we must silence our conceits and learne of God what to believe And assuredly if the Father be reconciled the whole Trinity is reconciled And further it may be added that he who according to absolute essence or nature is the partie offended may according to voluntary dispensation sustaine the person and doe the office of a Mediatour and so Christ was primarily a Mediatour to the Father for us and by consequence and secundarily to the whole Trinity and so to himselfe as God It is further objected if Christ be Mediator according to his divine nature then all three persons in Trinity be Mediatours but this is a meere deceit for the divine nature is taken essentially for the divine nature common to Father Son and holy Ghost or personally for the divine essence considered distinctly in the Father Son and holy Ghost In the latter sence we say Christ according to his divine nature is our Mediator as he was incarnate and did assume our nature unto his divine person and not the Father or the holy Ghost But then it will be said he was inferiour to the Father In office it is true by voluntary dispensation he is inferiour but in nature Iun. ibid. not 13. he is equall to the Father and nothing hinders but one equall to another in nature may by voluntary and free choice under-take Phil 2. 6 7. an office of inferiority Being in the forme of God he humbled himselfe The Scripture teacheth expressely that God the Father Joh. 1. 18. 3. 16. 3. 13. Rom. 5. 8. Ephes 1. 7. Col. 1. 14. 1 Joh. 1. 7. â— 1. 4. 10. Act. 20. 28. gave his only begotten Son to death for us and the only begotten or proper Son of God according to both natures and in both states is said to administer his office the property of either nature observed as also the only begotten Son of God is said to descend from heaven to earth for our sakes and to suffer death for us
were all their life subject to bondage But when the Scripture nameth death generally it comprehends all that which God threatned in that sentence Thou shalt die the death that penall death which is the reward of sinne but not sinne it selfe which is penall only not sinfull Other mens debts are answered diverse wayes some answer them simply as redeemers some as sureties He that answers them as a suretie must pay the Heb. â— 6. same summe of money that the debtor oweth Now Christ is not only our Mediatour but our suretie Heb. 7. 22. and hence the mediation of Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction because he hath voluntarily promised it and God the Father did in justice exact it Rom. 3. 24 25. and 8. 32. In the sufferings of Christ we must consider the circumstances and substance of his sufferings The circumstances as the person of the sufferer the cause of suffering and efficacy of the passion in which respect it was more then the Law required for the Law did not require that God should die nor that any one should die that had not finned nor such a death and of such efficacie as not only to abolish death but to bring in life and that by many degrees more excellent then that which Adam had lost but if we respect the substance of punishment it was that which the Law required which he paid of love free and voluntary and yet of justice Justice requireth the same summe of debt the dignity of Christs person nothing hindering and according to justice Christ made satisfaction As concerning the substance of punishment Christ suffered what was due to us but in the circumstances which pertained not to the substance of the debt some thing was pardoned to the dignity of the person In this stands the dignity of Christs person that he might be fit meritoriously to pay our debt so farre was it from freeing or acquitting him for any part of our debt He that knew no sinne was made sinne for us 2 Cor. 5. 21. Surely he hath born our griefes and carried our sorrowes Isai 53. 4. When the Scripture speakes so fully why should humane curiosity limit the sufferings of Christ as if they were not fully satisfactory but by divine acceptilation only Christ suffered not every particular punishment that every particular sinner meeteth withall but his passion was a common price payed at once for all his people satisfying justice for all their offences Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree 1 Pet. 2. 24. We are redeemed by his bloud Eph. 1. 7. The bloud of Christ cleanseth us from all sinne 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud Voss respons ad Iudic. Ravens cap. 6. Robert Loeus Examen Eccl. The saur effigiet veri Sabbath of the crosse Touching the punishments which Christ suffered they were not ordinary but beyond measure grievous bitter and unsupportable yea such as would have made any meere creature to sinke down under the burthen of them to the bottome of hell For he suffered grievous things from all the things in heaven earth and hell He suffered at the hands of God his Father and of men of Jewes of Gentiles of enemies insulting of friends forsaking of the Prince of darknesse and all his cruell and mercilesse instruments But whereas of the punishments of sinne some be sinnes and punishments both others punishments only and some common to the nature of man others personall growing out of some imperfection and defect in the vertue and faculty forming the body disorder in diet or some violence offered and some for sinne inherent others for sinne imputed Our Saviour Christ suffered the punishments that are only punishments and not sinne common to the whole nature of man not personall to this or that man the punishments of the sinnes of other men not his own and that of them that should breake off their sins by repentance not of them that would sin for ever if they might live for ever The whole life of our Saviour was a life of suffering but his speciall sufferings were those he endured in the Garden or upon the crosse In the Garden he was in an agony upon the crosse he was pressed with the weight of grievous and unsupportable evils His agony was that sorrow wherein his soule was beset round with heavinesse and feare even unto death Thus the Evangelists describe it He began to be sorrowfull and very heavy Matt. 26. 37 38. Then saith he to them scil Peter James and John My soul is exceeding sorrowfull even unto death He began to be sore amazed and to be very heavy And saith unto them My soule is exceeding sorrowfull Mar. 14. 33 34. Joh. 12. 27. unto death Now is my soul troubled His soul was smitten with horrour that all powers and faculties for a time left their proper functions and did concurre to relieve nature in that extremity as when a man hath received some gashly wound the bloud doth at first retire to comfort the heart But this stay came not from any internall defect which had been sinfull but from an externall cause to wit the horrour which fell upon him as the wheeles of a Watch may cease from motion without any fault in them when they are stayed by the hand of the Artificer He feared also the stroke of the justice of God his Father sitting on the Tribunall or Judgement seat to punish the sins of men for whom he stood forth to answer this he feared as a thing impossible to be escaped in respect of the resolution and purpose of God his Father that by his satisfactory death and no other way man should be delivered And he declined everlasting destruction as a thing he knew he should escape without all doubt or uncertaintie of event though not without conflicting with the temptations of Sathan and the enduring of many grievous and bitter things These passions in Christ were most pure because he himselfe was most free from all taint of sin as if you put cleare water into a cleare glasse though you shake and stirre it never so much it will raise no mud The effects of this agony were two Earnest prayer and bloudie sweat Being in an agony he prayed more fervently He Luk. 22 44. fell on his face and prayed He prayed thrice the same words O my Father if it be possible let this cup passe from me neverthelesse Matt. 26. 39. not as I will but as thou wilt As the sense of nature and inferiour reason presented death and the ignominy of the crosse unto him as they are in themselves evill without the consideration of any good to follow he desired to decline them But as superiour reason considered them with all circumstances knowing Gods resolution to be such that the
faculties as it were to a finite nature The place where Christ fits at the right hand of his Father in respect of his Humanity is in heaven because where that is there it is also inwardly glorious in it selfe and hath in it self Luke 24. 51. Mark 16. 19. Hebr. 4. 14. Act. 1. 11. 1 â—eâ— 3. 22. as in a subject his power and worketh by that power within the spheare of it finitenesse not severally from the word but with it and in it He is at the right hand of God in the heavens Ephes 1. 20. in the highest places Heb. 1. 3 8. above Col. 3. 1. This his Soveraignty is a consequent following on his Ascension into Heaven Look as Kings are crowned in the chiefe Cities of their Kingdomes and keep their residence in their Palaces neere unto them so it was decent that our Saviour should be crowned in this heavenly Jerusalem and keep his residence as it were in his heavenly Mansion There Christ sitteth at the right hand of God where he appeareth for us where he maketh intercession for us But Christ appeareth for us in Heaven Heb. 9. 24. and 8. 4. and in Heaven he maketh request for us and from Heaven we 1 Thess 1. 10. Isai 66. â— expect the Lord Jesus Phil. 3. 21. God is infinite Heaven is his throne and the earth his footstoole but the humanity of Christ is finite and not every where present Christ is ascended above these visible heavens above them and without them but he sitteth at the right hand of the Father in the highest heavens above them not without them So the Cherubims were over the Arke Ephes 4. 9 10. Heb. 9. 5. of the Covenant and yet they stayed upon the Arke as the place Heaven is one thing heavenly glory another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. 21 22. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coelo est Heb. 9. 23. Heb. 8. 4. Ita coelum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mac. 3. 39. Job 22. 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 33. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15. 20. corpora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 6. Ephes 6. 12. and 2. 2. Joh. 3. 11 12. Ignat. Epist 11. Psal 68. 34. When a finite nature is in heaven it is not in earth Christ is not so supra omnes coelos ut sit extra illos non in eis extraterras tamen quia mundum bunc reliquit Eidem carni duplex isque contrarius existendi modus tribui non potest sc localis illocalis seu physicus hyperphysicus as earth and earthly misery Heb. 11. 13. Joh. 14. 2. But whilest we say Christ is in heaven his presence in earth in the Church in the midst of his enemies is not excluded For the same Christ who is man is also God and every where Christ in his body is in the heavenly and triumphant Church absent from the earth by his infinite Deity he is present together in the earthly militant and heavenly But concerning his Body we may truly conclude because he is in heaven therfore it is not every where for Christ cannot be said to be made every where in the heavens without a contradiction no more then to be made infinite within limited bounds of being This being taken for granted that heaven can signifie nothing but a place limited for the extent of it Christ as God and man hath power of rule over all things by the essence of his Deity he is every where by the essence of his humanity now he is in heaven but he ruleth every where by the ministeries of his domination Where as man at the right hand of the Father there he is said to be as man in respect of place and if where he sits as ruling there also he be in all places in his body he is also in his body out of his body then which nothing is more absurd Christ is received into Heaven and sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediatour as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man He ascended into Heaven in his humanity he sitteth at the right hand of God as Mediatour in respect of both natures he worketh together with the Ministers of the word by his divine and every where present efficacy The first thing implied by Christs sitting at the right hand of the Father is the filling of his humane nature with supernaturall gifts of knowledge power c. and whatsoever doth any way pertain to the administration of his office God his God hath annointed Psal 45. 7. Heb. 1. 9. him with the oyle of gladnesse above his fellowes In respect of us these gifts may be called infinite but simply they are not because they are things created the effects and works of the holy Spirit Joh. 3. 34. Isa 11. 2. Men sura est divisio quaedam donorum at in Christo plenissima copia ubertas Ephes 4. 7. Rom. 12. 3. 1 Cor. 12. 8 11. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor immensus Ov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolor immensas Senecae dicuntur Joh. 1. 16. Non deplendo aliquidex ipsius neque immeâ—sitate neque dimensione sed implendo nostraÌ„ indigentiam ab ipso absolutely they are finite comparatively infinite He received the Spirit above measure that is the whole Spirit all the gifts of the holy Spirit in higher degree then any creatures men or Angels in full abundance That is said to be done in measure which is done sparingly moderately in proportion for he that gives bountifully or largely doth not measure or number what he giveth but powreth out copiously as we say from the full heape or with both hands And that which is plentifull aboundant full is said to be above measure not that simply and absolutely it is infinite but in comparison By that which is given and not by measure not that which is infinite but that which is whole and entire is signified And of his fullnesse we all receive grace for grace we so receive of his fulnesse that his sufficiency is no whit diminished our want is filled by him but his fulnesse is not emptied by us The Sunne is not greater if it be beheld of many not the lesse if of fewer the same is true of the righteousnesse of Christ imputed The Sunne doth not decay by motion an Angell is not wearied with the service of God Christ man is not wearied with the care of the Church nor his store and plenty wasted with that which he doth