execute this in such manner as the Sonne doth who hath received a right of executing immediatly and in a manner appropriat to his person the soveraigne dominion of God over every creature The Sonne by voluntary dispensation sent by the Father did emptie himselfe of exercising and shewing forth his right and dominion over every creature and the Father by voluntary dispensation doth resigne to the Sonne the immediate execution of all power over every creature till that time that all things be subdued under him This the Scripture doth lay downe as in regard of earthly powers Rev. 1. 5. they are subject for he is ruler of the Kings of the earth He hath this royall state written on his thigh as it were King of Kings Lord of Lords Rev. 19. 16. That he hath power over the Heb. 1. 4 6. col 2. 10. Angells is plaine both by the reverence they doe him and their obedience towards him Every knee boweth unto him the evill Angells yeeld signes of subjection either deceitfully to wrong ends or by force compelled though their state is such they cannot doe it religiously as the other And if Christ have power to send forth dispose of and imploy the Angells he hath power to take account how that he setteth them about is dischardged The evill Angells could not enter the Swine without his leave and they are subject to his judgement when the Saints shall judge the Angells what power hath Christ himselfe this way And as for the excellencies on earth they all receive their power from Christ and are at his dispose yea the Apostle saith He is crowned with glory and honour and all things are put under his feet Heb. 2. 7 8. Joh. 17. 2. Camer in Heb. 7 8. Par Ibid. Antithesis est inter Christi statuâ— sedentis aâ— dextram Patris expientu in cruce peccata nostra The Apostle speakes of that dominion which Christ received over all the creatures of God none excepted but if all things be subjected to the feet of Christ is not the humane nature every where No for the phrase in Scripture is not to be understood of subjection locall or corporall but imperiall sc that the man Christ is King of heaven and earth having all things subjected to his command This power and glory which Christ as man received is not infinite simply for then it should be the deity it selfe which he should not have had in the state of humiliation but the deity he had before not by habituall infusion but by personall union And if Christ by vertue of the hypostaticall union had received all fulnesse of the God-head that is all divine Properties as some interpret it it is not possible he should have received greater or more ample glory for greater then that which is infinite cannot be bestowed But the Scripture speaketh expressely that Christ as man was truly and really glorified or that he obtained that glory and Majesty which before he had not sc as man And if the humane nature be infinite or eternall of necessity the Incarnation of Christ and sitting at the right hand of the Father must be really the same if they be not abolished and the humane nature made equall unto if not the same with the divine The right hand of God absolutely considered must not so be interpreted as if it was all one with the phrase of sitting at the right hand of God For by the right hand of God is signified his power wisedome protection providence c. but by the other the exaltation of Christ and communication of Majesty and rule which he may exercise and shew forth every where without the omnipresence of his humane nature Neither are we to imagine that Christ hath all things or places or times so subjected to himselfe that he doth forth-with change their natures by this subjection Col. 1. 19. â— â— Vorst Deo placuerit in Christo â— per Christum iâ—habitare totam pleniâ—udinem be totam ecclesiam much lesse that he doth make them to be and not to be at the same time as to make all places to be one indivisible title or all times to be one point for so it should be divisible and indivisible the same and not the same together It is objected that the fulnesse of the God-head dwelleth bodily in Christ that is the whole essence Majesty and glory of God dwelleth in the humane nature And we are to conceive the person there spoken of sc the beloved Sonne as man as incarnate The reason is because the second person in Trinity the Sonne of Tota Dei plenitudo est universa Dei voluntas Majestas quatenus a nobis cognosci potest debet Id. Vrsin Vbi supra Pag. 601. Omnis plenitudo Deitatis inhabitat in Christo homine non sicut in alijs sanctu gratia tantum in habitationis seu assistentiae nec reali communicatione seu confirmatione seâ— reali unâ—one cum humanitare sic ut unitae sint duae naturae inseperabiliter personaliter 2 Cor. 6. 16. God absolutely considered hath all fulnesse not by voluntary dispensation but by naturall necessity in as much as the eternall Father never was nor could be without his eternall Sonne God with himselfe In Christ his person there is a threefold fulnesse the first fundamentall sc the fulnesse of the divine nature which doth personally dwell with that man-hood in Christ whence it comes to passe that this man is truly called God that is the manhood taken into fellowship of the selfe perfect and eternall person of the Sonne of God so that it is become as a part of his person The second is the fulnesse of office to which even Christ man is called For in regard of his humane nature now united to the second person he is man called to be the Christ of God that is annointed our Prophet Priest and King The third the fulnesse of created or habituall graces wherewith the soule of Christ is filled which are not divine properties for no created gift can be a Propertie divine but effects which the God-head worketh distinct from it as the soule giveth life to the body Now for the dwelling of all fulnesse in Christ man the latter two are in him subjectively the former that as the God-head doth dwell in Christ man not as in the Saints by relation of love and communion of the effects of it in grace nor as in the glorified Saints in regard of aboundant love manifested in the gift of glory nor any such simple cohabitation but it dwelleth in the manhood as with a nature which is taken to unity of person in the Sonne of God and so is through grace become of the substance of the second person So that Christ as man hath the second person of Trinity God with the Father and Spirit dwelling personally in it so that this manhood is essentially and substantially coupled with the deity in unity of one selfâ—-perfect and
eternall person Christ man is fitly called God and therefore in Christ man the God-head is said to dwell properly but Christ his humane nature may not be said to be God and therefore the God-head is not so fitly said to dwell in the humane nature as in the person denominated after it that is in Christ man It will be said if Christ rule in the midst of his enemies then it must follow that he is every where present But that is spoken of the person and not of the man-hood alone Psal 120. 2 and what is said of the person doth not necessarily belong to both natures And Christs dominion over all things doth not require his corporall presence with all things According to his divine nature he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition and by the spirituall and effectuall presence of his body he entreth the soules and strengtheneth the hearts of all the faithfull by the power of his grace and truth of his promise Ephes 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the first-borne Col. 1. 18. Heb. 1. 2 4. and heire of all things 2 Cor. 4. 5. where present according to the effects of his providence wisdom power grace c. according to his humane nature he is essentially in heaven and now only in heaven but his dominion is over all things which doth not denote soveraignty power or omnipresence essentially divine but glory and Majesty next to divine as was said before The fift thing implied in Christs sitting at the right-hand of the Father is that in speciall he is the head of his Church The word Head is used sometime for one who in any kind is before or above other and in this large sence Christ is the Head of the Angels that is their ruler or governour one that is above them man is the Head of the woman Christ of man God of Christ But here it signifieth that Christ is so over his Church that he is in a more neare and communicative sort conjoyned with it as the head is with the body and members Looke as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects so it is here in Christ our King whose dominion towards his Church who is his Spouse and Queen is more aimiably tempered and nearly affected then is his government over any other Christ hath taken the selfe same holy and spirituall nature with his Church standing as well of that which is outward and sensitive as of that which is inward and intellectuall The faithfull are united to him here by knowledge of faith and love such as Christ himselfe by his Spirit begettetâ— in them as hereafter by glorious light and love He doth communicate unto them that whole life of grace and glory which they have or shall receive direct and move them outwardly by his signifying will and inwardly by sending his Spirit which moveth with efficacy to that which he sheweth and followeth them with aides inward and outward least their faith should be prevailed against Though betwixt the faithfull and Christs naturall body there be a bodily distance yet the Spirit which commeth from Christ doth so joyne them with him that nothing commeth twixt him and them The same life of grace for kind which is in Christ is in every faithfull soule as fire Caro Christi noâ— vivificare dicitur quatenus pro mundi vitâ— data est fide a nobis manducatur hoc est per modum merite simul ejusmodi efficaciae quae Mediatoris personae propriè conveniat Regnat ubique Deus homo divina humana voluntaâ—e ac nutu Filius vivit propâ—â—r Patrem Joh 6. 57. Fâ—lius à Patre habet aeternam increatam vitam ut homo quoque ab codem beatam creâ—tam vâ—â—am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit divina sua virtue in nobis effccit Gal. 3. 14. See Field of the Church 1â— 5. cap. 16. Sobin art 3. de person Christ p. 316. Petimus ut Christus nobis velit dare spiritam idqueâ—am humana quam divina sua voluatate tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sp S seu ut humana per ipsum operetur nam etiam processio Sp. S. operatio perâ—psum est proprium Dei talis opus alterum ad intra alterum ad extra sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9. 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15 16 17 18 36. Joh. 6 29 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50 60. 2 Joh. 3. Rev. 1. 4 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1 2. Gal. 1. 3. Ephes 1. 2. 2 Tim. 1. â— kindled fire kindling is of the same nature And Christ having fulnesse of grace and glory for all his he cannot be but most ready to communicate with them every thing for their good Christ is the Head of his Church both as God and man our Mediatour For did not the divine nature which is the fountaine of all life naturall and supernaturall dwell with this man or humane nature we could not be enlightned or quickned by it He that eateth my flesh saith Christ hath life in him not that this nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things The omnipotent power of creating spirituall graces is not in the humane nature nor the omnipotent actions which doth produce them doe or can proceed from the humane nature but they are in God only and from God in and with the humane nature working to the same effects according to its property Christs humane nature hath both understanding and will whereby he worketh and is an internall instrument united within the person of God the Son as a part of his person in a sort yea more neerly but these divine works which Christ the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other nature though it doth worke them in this humane nature with it yea and by it as a most nearly conjoyned instrument which within the person of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh God worketh graces Christ man worketh the same the divine nature createth them and infuseth them into this or that man through Christ man being as a common conceptacle or conduit-pipe The humane nature worketh them not by powerfull creating them but by taking away sin and the cause that so way
God manifested in the flesh But here it is to be noted that the Scripture speaketh of worship which is graciously communicated of the Father to Christ as Mediatour and not simply of that which is given unto him as the only begotten Sonne of God As God Phil. 2. 9. Jâ—h 5. 26. hath exalted him so he hath graciously communicated this honour and dignity of worship unto him as God and man The adoration of Christ may be considered two wayes either as it doth respect Chemnit harm cap. 46. the essentiall properties of the God-head alone or the properties of both natures and the office of Christ If it respect the properties of the God-head alone adoration is predâ—cated of the person denominated from either or both natures and is understood to be true of that person according to the divine nature as the essential properties themselves are understood to be true of that persoÌ„ according to the divine nature But if adoration respect the properties of both natures and the office of Christ it is spoken of the person according Solmius art 3. de person Christ pag. 3. 6. to both natures and is understood to be true but the difference of both natures being kept For we aske blessings of Christ God and man in performing whereof we desire and understand that he doe what is proper to the Deity according to the Divine and proper to the humanity according to the humane nature For as the office so adoration respecting the office doth not take away the difference of natures that is doth not confound or equall the natures or the properties of the natures So we crave of God that he would intercede for us which he doth according to both natures because Intercession is the office of the whole person which parts in this office he performes one way according to his Deity another according to his humanity and so of the rest CHAP. IIII. How Christ doth bring his people into Covenant or fellowship with himselfe CHrist being appointed of the Father the King and Head of his Church and after a most excellent manner thereunto annointed and advanced of the Father and having subjects given unto him it cannot be but he must have his Kingdome and subjects He is a King as in personall right so in act He hath his Kingdome and territories wherein he exerciseth his regall power He is a King as to punish enemies so to feed and governe his people Joh. 17. 6. which are given unto him to be made obedient unto his Scepter The way whereby Christ enters upon his kingdome is ever by Conquest For though the soules of the Elect are his given by free donation purchased with a great price yet his enemies have Psal 68. 28. Rom. 8. 7 8 10. Joh. 3. 5 6. As for the works of the Spirit the fruits of faith c. if he have any at all in him they proceed only of the holy Ghost Hom. 2. part for W 〈…〉 s the first possession which must be cast out by strong hand and his people themselves by nature rebellious unwise disobedient untill they be subdued and brought into subjection High imaginations must be abated and proud rebellious lusts battered and beaten downe before Christ come to rule and reigne in the soule The conversion of the nations to the faith of Christ is made by an holy warre destruction and desolation wherein the King of kings fighteth against subdueth and bringeth under the disobedient which formerly did rise up against him But this wasting or desolation is not the losse of temporall life or spoiling of corporall goods or any outward desolation which is seen with the eyes or heard with the eares but a most happy desolation whereby pride and haughtinesse of minde is depressed and the minde lifted up to things above the power of the flesh is quelled and the Spirit doth gather strength the edge of vices is dulled and all kinde of vertue doth bud and blossome and where the flesh did rule the Spirit doth rule But what then doth Christ compell men to subject themselves unto him In no sort but of unwilling he makes them willing totally or throughly willing The people of Christ are free and Psal 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Isai 55 5. 1 Chron. 28. 9. voluntary who offer themselves willingly unto the Lord and yeeld themselves unto his service Therefore they are said to come unto Christ to runne unto him to serve him with a perfect heart and a willing minde Men are gathered into the Kingdome of Christ by effectuall holy vocation whereby Christ doth not only invite them by his Word to repent and beleeve but by his Spirit doth assuredly bring 2 Tim. 1. 9. them unto himself or unto the participation of the Covenant of mercy Vocation according to the purpose of God is free not Rom. 8. 28. depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any naturall gift vouchsafed Justification is of grace by faith in Christ and so is Salvation but Vocation is of free grace without any condition at all It is not of him that Rom. 9. 16. willeth nor of him that runneth but of God that sheweth mercy who of his rich mercy quickneth them that are dead in sinne and Eph. 2. 4 5. Isai 65. 1 2. Mat. 11. 25 26. saith Behold me to them that inquire not after him and hideth the great things of the Gospell from the wise and prudent but revealeth them unto babes according to that good pleasure of his will Thus Abraham was called when he served other gods Josh 24. 2. Act. 9. 6. Matt. 9. 9. and Paul when he breathed out threatnings against the Saints and Matthew when he sate at the receipt of custome The persons called into fellowship with Christ are all and only they that are given unto him of the Father To these Christ Mat. 11. 27. Rev. 3. 20. Joh. 10. 11 15 16. Joh. 17. 9 20. Joh. 10. 28. and 17. 2. revealeth the Father these open unto Christ and he commeth unto them for them he hath laid downe his life they shall heare his voyce for them he hath prayed that they might beleeve through the Word and unto them he will give eternall life The Subjects called in the Kingdome of grace or under the new Covenant are Jewes and Gentiles both neere and farre off but specially the Gentiles when the Jewes were broken off Matt. 8. 11 12. Act. 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constat enim praepâ—sitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusmodi adverbiis adjunctam saepè vacare taliâ— junt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staâ—â— subitò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adbuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel Act. 17. 30. and 28. 28. and 13. 46 47. Rev. 5. 9. for a time Many shall come from the
by grace and adoption then he that was the Sonne of God by nature who fitter to repaire the Image of God decayed in us then he by whom at first man was made after the Image of God Thus Christ was a fit and equall middle person conjoyned by the bands of friendly society and peaceable agreement with both the parties God and men that he might be a Mediatour of reconciliation and peace betweene God and man He tooke unto him the sanctified nature of man that therein he might draw neere unto men and be the root of them that are sanctified and retained the nature of God that so he might not depart from God Here it is questioned according to which nature Christ is Mediatour whether as man only or as God and man That he is a Mediatour according to the concurrence of both natures in the unity of his person it is confessed by all for if he were not both God and man he could not mediate between God and man but whether he be a Mediatour according to both natures concurring in the worke of Mediation there be some that make question Our resolution is that Christ is Mediatour according to both natures the humane nature doing that which pertained to the humanity Bellar. de Christ lib. 5. cap. 7. § Potest tamen and the divine nature that which pertained to the divinity but the humane and divine both concurring to produce one act or work of Mediatorship As the divine and humane nature concurre to make one Christ so the acts of the divine and humane Plura principia ad operationem unam possunt concurrere Lun ibid. cap. 7. not 1. nature distinct in vertue and operation by co-operation concurre to make up the same work of Mediation Some of the works of Christ the Mediatour were the works of his humanity in respect of the thing done and had their efficacy dignity and value from his divinity in that they were the works of him that had the divinity dwelling bodily in him and some the works of his divinity the humane nature concurring only instrumentally as the remitting of sins the giving of the Spirit the raising of the dead and such like The works of Ministery the Sonne of God Iâ—n cont 2. l. 5. cap. 5. not 29. performed them in the nature of man It was the Sonne of God and Lord of life that died for us on the Crosse but it was the nature of man not of God wherein he died The works of Authority and power were all performed by the divine nature yet not without an instrumentall concurrence of the nature of man Christ suffered as man but the divine nature did support and sustaine the humane He died as man as God he overcame death conquered and rose againe as man he was made an offering for our sins the worth and value of the Sacrifice was from the divinity The two natures in Christ be distinct in their essence and Iâ—n Paral. lib. 3. in cap. 9. Hebr. properties and so in their operations that we must not imagine one action of both natures but as the natures be united in one person so the operations concurre to make up one work of a Mediatour Many chiefe necessary and essentiall acts concerning our Iun. animad in Bell. contr 2. l. 5. ca. 3. not 9 reconciliation with God are from the Deity of Christ as from the next proper immediate and formall beginning The Incarnation of Christ is from the Deity which did assume the humanity which when it was not could not assume it selfe The manifestation of God was a work truly divine from the humanity of Christ as an instrument from the Deity as the true cause Christ as Joh. 1. 18. Matt. 11. 27. man teacheth as an instrument and Christ the Word teacheth as Mediatour for he is not only Mediatour who supplyeth the roome of an instrument but the Deity did move the humanity as his instrument that is personally united and not as anothers Joh. 10. 18. To lay down his life passively belongs to the flesh to lay down his life or soule actively to the word The resurrection of Christ is Iun. ibid. cap. 6. not 1. Rom. 8. 34 and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7. an essentiall part of our Redemption but Christ rose not by the propriety of his flesh but by the power of his Deity Christ as Mediatour performed many divine acts but the humanity alone cannot be the beginning of a divine act as Christ as Mediatour hath authority to forgive sins to send the holy Spirit not meritoriously alone as Bellarmine distinguisheth but efficiently to conjoyne us unto God and bring us to salvation Christ as Mediatour is the King and Head of his Church which dignity and office Meritum Meâ—â—ationâ—â— est Mediatio personae cannot agree to him that is meere man For the Head is to give influence of sence and motion unto the body and Christ gives supernaturall sence and motion unto his mysticall body and that both by way of efficiency and by way of disposition fitting us that an impression of grace may be made upon us He prepareth and fitteth men to the receipt of grace by the acts of his humanity A tâ—ta quidem Trinitate datur Spirituâ— sed ad personam Mediatoris haec actio terminatur quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he suffered death and dying satisfied Gods wrath removed all matter of dislike procured the favour and acceptation of God and so made men fit to receive the grace of God and to enjoy his favour He imparteth and conferreth grace by the operation and working of his divine nature it being the proper worke of God to enlighten the understandings of men and to soften their hearts If it be alleadged that there is nothing that one person of the Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the Persons The answer is though the action be the same and the worke done by them yet they differ in the manner of doing it For the Father doth all things authoritativè and the Son subauthoritativè as the Schoole-men speake that is the Father as he from whom and of whom are all things the Son as he by whom are all things not as â—y an instrument but a principall efficient And in this sort to quicken give life and to impart the Spirit of Sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity As the second person in Trinity did assume our nature and not the Father or the holy Ghost and as Christ is the Head of the Church not the Father or the holy Spirit so he
flagging helps them in their sinking and falling upholds them Therefore also Gods right hand is called the right hand of Majestie Heb. 1. 3. and the right hand of power Luk. 22. 69. To sit properly betokeneth a site of body opposite to standing or moving but figuratively it signifieth to rest stay dwell inhabite rule or governe as Psal 27. 4. One thing have I desired of the Lord that I will seeke after that I may sit or dwell in the house of the Lord all the dayes of my life 1 King 1. 30. He shall sit upon my See Luke 24. 49. Ruth 1. 4. Matt. 23. 2. throne in my stead Prov. 20 8. A King that sitteth in the throne of judgement scattereth away all evill with his eyes Isai 16. 5. And in mâ—rcy shall the throne be established and he shall sit upon it in truth To stand or sit at the right hand is an usuall phrase in Scripture By the former divers things are notâ—d First to resist oppose or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinder the endeavours of any one Psal 109. 6. Let Satâ—n stand at his right hand scil to stay or hinder that it might not move to infringe or weaken his endeavours Zech. 3. 1. And he shewed me Ioshua the high Priest standing before the Angel of the Lord and Satan standing at his right hand to resist him Secondly to assist defend protect against enemies and manifold Vid. 1 Chron. 6. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16. 10. dangers whereunto men are subject He shall stand at the right hand of the poore to save him from those that condâ—mne his soule Psal 109. 31. I have set the Lord alwayes before me because he is at my right hand I shall not be moved Thirdly they are said to stand at the right hand that obtaine the next degree of honour with him at whose hand they are said to stand Psal 45. 9. Vpon thy right hand did stand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queen in gold of O phyr For the second Great Kings and Princes doe set them at their right hands whom they specially love favour or honour and whom they mind to advance to the chiefe degrees of power and authority under them or to be as it were in their stead and in office to represent their person The King rose up to meet Bathsheba and bowed himselfe unto her and sate down on his Throne and caused a seat to be set for the Kings mother and she sate on his right hand Ad dextram Dei sedere est proximam post Deum potesta tem habere Verbum sedere Regni significat potestatem Hieron in Eph. cap. 1. 1 King 2. 19. To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Matth. 20. 21 23. By Christs sitting at the right hand of his Father is noted that great honour and glory plenitude of power and judiciarie office or dominion which God the Father hath given unto his Sonne after his manifestation in the flesh in his Nativity and justification by the Spirit in his Resurrection for then amongst other dignities he was received up into glory 1 Tim. 3. 10. It may be described the highest and supreme degree of Christs exaltation wherein he hath received of the Father excellent glory dignity power and dominion and is actually made the head of his Church and Lord and Ruler of all things both in heaven and earth Who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him 1 Pet. 3. 22. He hath sâ—t him on his own right hand in the heavenly places farre above all principalities and power and â—ight and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Eph. 1. 20 21 22. Thâ—u hast put all things in subjection under him he left nothing that is not yet put under him Heb. 2. 7 8 9. Vnto which of the Angels said he at any time Sit on my right hand Heb. 1. 13. which the Apostle expounds He must raigne till he hath put all enemies under his feet 1 Cor. 15. 25. By this sitting at the right hand of the Father not the propriety of his humane nature but the exceeding glorious state of his person is signified We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. Set downe at the right hand of the throne of God Heb. 12. 2. His divine nature could not possibly receive any intrinsecall improvement or glory all fulnesse of glory essentially belonging thereunto but so farre forth as it was humbled for the administration of his office so farre it was re-advanced He emptied and humbled himselfe not by emptying and putting off his divine glory but by suffering it to be over-shadowed with the similitude of sinfull flesh and to be humbled under the forme of a servant and he is magnified at Gods right hand as he doth manifest and shew forth his divine glory in his humane nature which before was covered and shadowed therewith as with a vaile And how-ever we cannot say the Deity or divine nature was exalted in any other sense then by evident manifestation of it selfe in that man who was before despised and accused as a blasphemer for that he made himselfe equall with God yet by reason of the communication of properties from one nature to another in the unity of one person it is true that as God saved the world by his bloud and the Prince of life was crucified and the Lord lay in the Grave so God was at the right hand of Majestie exalted again The humane nature of Christ is most highly exalted as he hath obtained a new eminencie and dignity over all creatures which in respect of his humane nature he never had before he hath an ample and immediate claime to all that glory which might in the humane nature be conferred upon him This glory dignity and dominion Christ received from his Father according to his eternall decree and Covenant He sits at the right hand of his Father and from his Father he received his power authority and rule Christ is a King both by the providence and by the good will and immediate consecration of his Father The Father loveth the Sonne and hath given all things into his hand Ioh. 3. 35. He judgeth Dan. 7. 14. Matth. 11. 27. Joh. 17 2. no man but hath committed all judgement to his Sonne Ioh. 5. 22. that is hath entrusted him with the actuall administration of that power in the Church which originally belonged unto himselfe He hath made him to be Lord and Christ Act. 2. 36. and raised him up to sit on his throne ver 30.
must accompany faith yet no cause of salvation 19 Revelation a double cleernesse of revelation 33 Reward how taken in Scripture 57 Right or upright by what words expressed in the originall 177 Righteousnesse diversly taken 62. Righteousnesse imputative is not putative 63. Righteousnesse of the fact and of the person 66 S SAcraments of the old Testament no types of the Sacraments of the new 30. Sacraments of the old and new Testament how they differ 35 Satan Gods indignation against him some cause of the Covenant of grace 17 Sacramentall phrases wherein the thing signified is given to the signe are ancient and familiar 91 Sacrifices what typified by the bloud of them 40. the fathers before the law that offered them had commandment from God for them 45. sin expiated in them by substitution 279 Satisfaction why God would not pardon sin without it 288 289. How free remission stands with satisfaction ib. How it could be necessary for those which were beloved of God 292. The word satisfaction not to be found in Scripture but the thing is 272. whether God could not have pardoned sin without satisfaction 273 274 c. Seed how variously taken in Scripture 36 Segullah what it imports 103 Serpents head how bruised by Christ and his members 39 40 Servitude double 141 Sheep of Christ spoken of two wayes in Scripture 257 Sin the discovery of it sweetens mercy and hence the law was more fully discovered by Christ then it had been afore 272. Though it hath an outward disagreement such as may be in a creature from the Creatour yet it hath no inward positive repugnancy to Gods nature such as is betwixt fire and water 275. Three things to be considered in sinne 291 Sincerity and Truth and Vprightnesse It is a comfort to a man in his greatest distresse 172. It puts an heroic all spirit into the people of God ib. The service of the sound Christian is acceptable ib. The degrees and nature of soundnesse or sincerity ib. c. The effects of a sincere heart 174. Nine signes of sincerity 174 175 c. Sit To sit what it imports in Scripture and what it is to sit at the right hand of God 303 304. Christs sitting at the right hand of God what 305. The place where he sits 308. Six things implyed in Christs sitting at the right hand of God 310. 321 Socinus the ground why he denied the prescience of God 248 Spirit The plentifull powring of it deferred till the glorification of Christ 330 Spirituall good things of two sorts 155 Sufferings of Christ two things to be considered in them viz. the substance and circumstances for substance they were what the law required but for the circumstances they were more 281. His sufferings were beyond measure grievous 281. punishments of sin of two sorts and which of them Christ suffered 282 T TAught of God what it meanes 332 Temporall blessings in a greater measure and spirituall in a lesse given to the naturall seed in the first ages 55 Testament old and new in what accidents they differ being for substance the same 163 164 165 c. Of Truth and uprightnesse 166. Truth what it imports ib. It presup poseth five things 167 168 169. Truth compared by the Apostle to a girdle in what respects 169 170 171 c. Time may be served 178 Trinity the doctrine of it obscure in the Old Testament 201. V VNion and communion with Christ how distinguished 43. Union severall sorts of union conjunction of one person with another 286. Union of the two natures in Christ cannot cause the humane to partake the properties of the divine 308. Vocation by it men are called into Christs kingdome It is free not depending upon any precedent condition persons called to fellowship with Christ who 324. The subiect or matter of vocatiō what 325. How men are said to be worthy of their Vocation or calling ib. and 326. It is partly externall and partly internall ib. Sometime it is wrought by the ministry of private persons 326. The instrument of Vocation 327. Internall Vocation how wrought 332. Vorstius confuted who saith that faith and repentance and new obedience is accounted for righteousnesse 69. Uprightnes necessary 80 81 82 83. See Integrity Uprightnes of heart and life 179 180. An upright heart is fixed in regard of the obiect 180. The effects of Uprightnes 183 184 185 c. The meanes whereby it may be attayned and strengthened 186 187. W TO Walk before God what 73 74. To walk in Chr. what 74. Wicked men what benefit they have by Christ 13 14. Will whether the efficacy of grace depend upon the liberty of the Will 340. They that are given to Christ comefreely yet necessarily 342. How men are said to sanctify and purge themselves 342. God determineth the Will to will and doe by his grace 343. Works and faith cannot be joyned as con-causes in justification 70. What Works be opposed to faith in justification 137. Word a morall instrument of conversion 328. It is not only preparatory as if there were another Word suggested by the spirit which might be called cōsummatory 329. Word signifieth the second person in many places of the old Testament 125 126. World to come what 207. world that Christ come to save what 210. Whether the whole world be reconciled to God by Christ 216 217. c. world is usually taken for men in the world indefinitely not every man in the world nor yet the greatest part 261.
shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of them and thou shalt know that the Lord of Hosts hath sent me unto thee The Prophets describe the Psal 11. 1. Messiah to be the Sonne of David and Davids Lord The Lord said unto my Lord The Chaldee hath it The Lord said unto his Psal 110. 1. Word namely the Messiah or Christ who is the eternall Word of God by whom he made and doth conserve all things And in other places the Paraphrasts put the Word of God for God or Lord and that sometimes when the second person in Trinity is not necessarily to be understood and Isai 1. 14. my soul Targ. my word Jer. 1. 8. I am with thee Targ. my word Isai 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ The voice of the word of the Lord or the word the Lord Gen. 22 15 1â— I have sworne by my selfe Targ By my word Psal 103. 13. The Lord. Targ. The word of the Lord. Psal 16. 1. In thee Chald. In thy word Psal 103. 18. The Lord hath Targ. The word of the Lord. Gen. 31. 24. God came to Laâ—an Targ. The word came So Gen. 20. 3. Gen. 28. 15. I will be with thee Targ. my word shall be thy help Hos 1. 7. I will save them by the Lord their God Chald. I will redeeme them by the word of God their Lord. sometimes the word or promise they so render as Psal 119. 76. According to thy word unto thy servant where the Chaldee hath Memar And so Psal 130. 5. And in thy Word or promise I trust But if the second person be not ever meant by the word of God as the Paraphrast useth it yet certainly in many places it must be so understood and that this word was to be incarnate was most certainly fore-told Psalm 102. 11 26. Heb. 1. 10. For the very literall meaning of the Psalmist will enforce thus much that this place was to be meant of God not simply or absolutely but of God incarnate For the eternall duration of the God-head is not measurable by daies or yeares but the incarnation of the Sonne of God or his duration in the flesh may be accounted by number of yeares for the time past yet are his yeares as man to continue without end without any decay or diminution of that nature which he assumed And Psal 68. 19. Psal 103. 13 14 15 16 17. Tit. 3. 3 4 5 6 7. if out of any one place of the Psalmes where he doth intreat of the deliverance of the Church it doe appeare that the Messiah is true and very God by the same reason wheresoever he speaks of the deliverance of the Church God and the Messiah shall be the same But it is most certaine in sundry passages he that is God is also the Messiah And for that reason what is spoken of the mercy of God in the Psalme following may be understood not of the mercy of God absolutely or considered in the God-head only but the mercy of God to be incarnate to be made King and Judge of the earth which may be cleared by the very letter and circumstance of the text For the expected comfort whereupon this Psalmist pitcheth is this The Lord hath prepared his throne in the heavens vers 18. and his Kingdome ruleth over all And this is that Kingdom and that throne which Daniel fore-told that God long after his time would erect Da. 2. 44. To be born of God what is it but to Joh. 1. 12 13. be born of immortall seed what is that immortal seed wherof St Peter saith we are born again but the flesh and bloud of the Son of Isai 40. 6 7 â— man who is also the Son of God whose flesh is meat indeed whose bloud is drinke indeed which nouâ—isheth us not to a bodily but to 1 Pet. 1. 23 14. a spirituall and immortall life which presupposeth an immortall seed We are begotten and borne againe by the preaching of the Word as by the instrument or meanes and by the the eternall word that is by Christ himselfe as by the proper and efficient cause of our new-birth Thus much St Peters words in that place will enforce us to grant according to the letter For having before declared that the word of God by which we are borne againe doth live and endure for ever he thus concludes and this is the word which by the Gospel is preached unto you 1 Pet. 1. 25. Moses also and the Prophets did fore-tell that the Messiah or mercifull one or gracious Saint as he is called Psal 16. 10. should Psal 8. 6. Hâ—b â— 7. Psal 16. 10 Deut. 18. 15 16 17 18 19. Psal 110. 1 2 3. be made for a little time lower then Angels and after crowned with glory and honour and set over the works of the Lords hands that he should suffer death and rise againe be laid in the grave but not see corruption That he should be the great Doctour of the Church a Priest after the order of Melchisedech the King of Kings and Lord of Lords whom God would set upon his holy hill of Sion His death and resurrection Kingdome and Priesthood was prefigured by the Sacrifices and Serpent the Priest hood of Aaron and Kingdom of Israel But of these things more fully in the new Covenant This Covenant was made in Christ the promised Messiah in and through whom the faithfull obtained the blessings promised but according to the administration of this Covenant Moses was the Mediatour and herewith in this expression is embellished above the former The Law was ordained by Angels in the hand Lâ—v. 26 46. Deut. 5. 5. 27. 28. of a Mediatour Gal. 3. 19. that is by the labour and ministery of Moses which though some doâ—â—t of is yet confirmed from this that Christ reserves himselfe to be a Mediatour of a better Testament Heb. 8. 6. There is but one Mediatour true and spirituall scil Christ but Moses was a Mediatour only typicall The Mediation whereby men are truly and effectually united unto Christ cannot fall upon any person who is not endued with infinite power and vertue who is not God as well as man but the Mediation of Moses was of this use to shew what was the true manner of worshipping God but did not inspire force and power to follow it nor reconcile men to God but propound those things whence it might easily appeare that there is need of another reconciliation Moses an Israelite and part of that people with whom God made the Covenant was comprehended under the one part confederate but as he undertook the function of Mediatour imposed upon him of God he was not now simply an Israelite but a Mediatour interceding betwixt God and the people Israel that he might be a more illustrious type of Christ Moses was
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
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