quà m divinam naturam essentialitèr declaret Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deitaâ—… quà m de sententiâ Apostoli quicquam detrabere in locum Beza observeth that 't is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which may signify created gifts and endowments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very nature and essence of God But now because the Arians and other Heretiques have affirmed that Christ is but a secondary God inferiour unto the father therefore it is added in the second place to shew the equality of him in regard of essence with the father that not onely the Godhead but the fulnesse of the Godhead dwelleth in him Whereupon it followeth that he is perfect God coëquall with the father Even as amongst men the Children are no lesse men then their Parents because the fullnesse of the manhood is in them as well as in their parents But this is not all the Apostle goeth one step higher and in the third place sheweth that there is a numericall Identity betwixt the Godhead of Christ and the Father for in him dwelleth all fulnesse of the Godhead There is not therefore one fulnesse of the Godhead in the father another in the sonne but all the fulnesse of the Godhead the same singular Deitie in both and therefore they are one in essence John 10.30 I and my father are one one God though two persons The fulnesse of the manhood in Adam was numerically different from that in Eve and therefore they were two men But the same fulnesse of the divine nature that is in the Father is in the Sonne And therefore he is not only true and perfect God but one the same God for number with the father And thus have I done with the extreams of this union the termes united the mans hood and the Godhead Indeed the personall union is proximè and immediately only betwixt the person of the word and the manhood but mediately and consequently it is of the two natures as they are united in one person of the word The next thing to be handled in the words is the manner of this union and that is set downe from the adjunct and from the sort or kind of it 1. From the Adjunct of it 't is a permanent union it dwelleth in the manhood 2. from the sort or kind of it it is a personall union it dwelleth bodily 1. The manner of this union is described from an adjunct of it permanency It is a permanent union The fulnesse of the Godhead dwelleth in him h Apud Graecos differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut apud Latinos habitare commorari Sic enim Cicero natura inquit domicilium nobis non habitandi sed commorandi dedit Ideo etiam Petrus vitam nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat eleganter 1 Epist 1.17 This note Cornel. a Lapide filcheth out of Beza without the least mention whence he hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually not a temporary but a durable mansion The fulnesse of the Godhead doth not so journe in the manhood onely for a time but it dwelleth in it it hath a constant fixed setled and perpetuall residence therein Wherefore as Beza observeth the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath dwelled but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelleth in the present tense And indeed it shall dwell therein in the future tense too and that unto all eternity Our Divines farther from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally collect that the union of two natures in Christ is not by way of mixture confusion conversion or any other mutation For none of all these can have place between the dweller and the house in which he dwelleth But I shall content my selfe lightly to have touched this and passe on to the last thing remarkable in the Words The sort or kind of this union It is a personall union The fulnesse of the Godhead dwelleth bodily in him It is said to dwell in him saith August De Quiros to exclude all mutation It is said to dwell in him bodily to exclude that inhabitation which is onely by extrinsecall denomination There is a twofold presence of the Godhead generall and speciall 1. Generall and so he is every where by his essence presence and power Enter Praesenter Deus hìc ubique Potenter 1. By his essence because he filleth all spaces of the world by the immensity of his substance Doe not I fill heaven and earth saith the Lord Jer. 23.24 The heaven of heavens cannot containe him 1 Kings 8.27 He is not farre from every one of us Act. 17.27 2. By his presence that is by his knowledge Heb. 4.13 Neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe 3. By his power and operation which produceth preserveth and governeth all things in the world 1 Cor. 12.6 And there are diversities of operations but it is the same God which worketh all in all But now besides this generall way of Gods presence there are also other speciall manners of his presence by which he is in a peculiar way only in some creatures There was a miraculous presence of the Godhead in the Prophets and Apostles by whom he wrought divers miracles There is a gracious presence of him in all his Saints There is a relative presence of him in his Church visible and in his ordinances Exod. 25.8 Numb 5.3 and Chapt. 35.34 Deut. 33.12 Psalm 9.11 Psal 135.21 Isai 8.18 Ezek. 29.45 Joel 3.21 Zachar. 2.10,11 Chap. 8 3. Psal 74.7 There is a glorious presence of the Godhead and thus heaven is his dwelling place 2 Chron. 6.21 39. 1 Kin. 8.30 Thus he dwelleth on high Psalm 113.5 Isai 33.5 In the high and holy place Isai 57.15 In the heavens Psal 123.1 In the light which no man can approach unto 1 Timoth. 6.16 But all these severall wayes of the Godheads dwelling in the creature fall far short of that in the text i Notandae sunt autem hae duae particulae 1. plenitudo Divinitatis 2. Corporaliter Nam illae significant aliter in Christo aliter in aliis sanctis habitare Divinitatem In Christo habitat per plenitudineÌ„ in aliis per divisioneÌ„ 1 Cor. 12.4 In Christo corporaliter id est vere substantialiter in aliis participativè Nam ipsa Divinitas verè substantialiter est in Christo In aliis per dona quaedam a Divinitate participata Becanus Sum. Theol. tom 5. cap. 7. quaest 3. the bodily that is personall or hypostaticall inhabitation of it in and union of it with the humanity of Christ For this is so close streight and intimate as that the Godhead inhabiting and the manhood inhabited make but one person Eâ—en as the reasonable soule and body in man make one man Before I descend unto the application
not distant from the other but one of them would be dâ—stant from the other if one of them should be every where and the other onely in a certaine determinate place For answere the major is most false for we see even in nature that where there is no separation betwixt the tearmes or extreames of an union that yet the union is not by way of exequation or equipatency In a living man the foule is not separate from the head and yet the head doth not exist wheresoever the soule doth for then it should be in the feete A starre is inseparably conjoyned with it's orbe but because it is lesse in quantity then it 's orbe therefore it is not wheresoever it's orbe is So the God head and manhood of Christ are united inseparably and indistantly but it doth not therefore follow that the manhood being finite is in point of presence commensurate unto the Godhead which is infinite Yea but they argue for this not onely from the inseparability of the union but also from the indivisibility simplicity and impartibility of the Godhead In the manhood of Christ dwelleth all-fullnesse of the Godhead the whole manhood is united unto the whole indivisible and impartible Godhead and therefore it is wheresoever the Godhead is and that is every where For answer the consequence is false and the falsehood of it the learned Mr Barlow illustrateth by divers particulars Exercit. Metaph. 6. p. 177 178 179. This present day hath a coexistence with whole eternity that is simple and indivisible But the duration of this day is not adequate unto the duration of eternity Eternity was before this day and it will be for ever after the period of this day So the manhood of Christ is united in heaven where it existeth unto the whole indivisible Godhead but it doth not thereupon ensue that it coexisteth with the Godhead in all places besides The humane nature of Peter is present unto the Godhead in such a determinate space but it would be madnesse for any man hereupon to inferre that because the Godhead is indivisible therefore if Peter doe presentially coexist in one space with it therefore in all other spaces whatsoever The whole indivisible soule is united with the head and so long we cannot say that it is any where separated from the head but yet it would be a grosse absurdity for any man to say that the head is present wheresoever the soule is for then it should be where the hands feete and all the other members are So the whole entire Godhead is no where sundered from the manhood and yet the manhood doth not adequate it's immensity And this is sufficient for answere unto the first Syllogisme As for the second Syllogisme I deny the minor to wit that all-fulnesse of the Godhead dwelleth in the manhood every where all fullnesse of the Godhead is every where but it doth not dwell in the manhood every where The hypostaticall union may be considered terminatively or informatively 1. Terminatively in regard of Termination and so it is terminated unto the person of the sonne and in his person unto all-fulnesse of the Godhead which is every where It filleth heaven and earth with it's presence But now if we consider it informatively in regard of information or inhesion taking the word largely so it is seated in the humane nature that is not every where but onely in heaven at the right hand of God * Loc. Com. part 2. p. 261 Altingius in answer unto this argument confesseth that the person of the word hath the humane nature every where personally united to it And the learned Hooker hath touching this particular these following expressions Somewhat of the person of Christ is not every where in that sort namely his manhood the onely conjunction whereof with Deity is extended as farre as Deity the actuall position restrained and tyed to a certaine place yet presence by way of conjunction is in some sort presence pag. 302. Eccles Pol. And againe pag. 303. Even the body of Christ it selfe although the definite limitation thereof be most sensible doth notwithstanding admit in some sort a kind of infinite and unlimited presence likewise For his body being a part of that nature which whole nature is presently joyned unto Deity wheresoever Deitie is it followeth that his bodily substance hath every where a presence of true conjunction with Deitie I hope the learned and ingenuous reader will not be offended though such an inconsiderable person as my selfe in the Common wealth of learning assume the liberty of passing my censure upon these passages For I professe it is not out of any disrespect unto the memory of these great schollars but onely out of affection unto the truth If I know any thing in either Philosophy or scholasticall Divinity they are both guilty of a grosse mistake and I cannot sufficiently wonder that it should fall from so learned pen. You may see it acutely proved by a Secundum verò quod erat probandum repugnare scilicet unionem esse intrinsecam verbo probatur ex multis implicantiis Prima autem fun damentalis est quia haec unio nec potest esse creata nec inere ataâ—non creata ut ab omnibus conceditur etiam ab adversariis quia daretur mutatio in verbo quod verò non possit esse inincreata de quâ est quaestio probatur Primò quià ut saepiùs dictum est in disput 4. Philos in primâ dissicultate unio est essentialiter nexus actualis sienim esset pâ—teutialis requireretur alia actualis quae actualiter nectat extrema Standum est igitur potiùs in priori unione dicendum quòd illa est actualisâ—… ergo unio est actualis nexus quomodo potest â—ste nexus concipi ab aterno in verbo non nectere seu unire verbum actualiter cum naturâ creatâ Secundo probatur quià haâ— unio diâ—eret â—antum ordinem ad naturam creatam ergò dependeret ab illa est autem absurdum ut res increata totum suum esse habeat dependentèr ab aliquo creato quia non haberet majorem necessitatem quam ens creatum Quod verò talis unio diceret ordinem essâ—ntialem ad creaturam probatur nam non potest intelligi ratio extremi unius unionis cum alâ—ero sine intrinseco transcendentali respectu ad illuâ— aliud Quarto probatur quia ratio actualis unionis exsuâ essentia est quid incompletum ordinatum ad alterum est enim essentialiter conjunctio duorum ad constitutionem vnius tertii-non ergo potest Deo convenire formalitèr intrinsece quin dicat imperfectionem in Deo a quâ non potest abstrahere Remanet igitur ex dictis probatum quod quid unio non potest afficere intrinsece nisi tantum unum extremum quonâ—am hoc extremum non potest esse verbum sequitur quod afficiat intrinsecè tantum humanitatem Albertinus Corall
Eph. 2.20 in which he will dwell and walke The high and lofty one that inhabiteth eternity who dwelleth in the high and holy place would never have dwelt and tabernacled amongst us Joh. 1.14 never have dwelt in the flesh unlesse it had been his gratious purpose to dwell with him also that is of a contrite and humble spirit To revive the spirit of the humble and to revive the heart of the contrite ones Isay 57.15 The personall union you see considered single by it's selfe is a very high demonstration of Christ's love unto mankind But it is capable of farther amplification and exaggeration by comparison with his actions and sufferings in our nature Hereby perceive we the love of God because he laid downe his life for us 1 Joh. 3.16 Because Christ who was God laid downe his life for us because he in whom dwelled all fulnesse of the Godhead bodily submitted himselfe unto the shamefull and painfull death of the crosse unto the curse of the law and the wrath of God and that for us that harboured nothing but thoughts of hostility against him This therefore speaks such a matchlesse eminency of love as is beyond the comprehension of either men or Angels To distrust the constancy and future expressions of such a love is a high piece of ingratitude Seeing a person so infinitely great and glorious hath done and suffered so much for the purchase of our salvation we may therefore collect that it was his absolute decree to apply and conferre the salvation thus purchased and consequently to accomplish all things requisite for the compleating thereof He will make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Thirdly from the personall union we may be dehorted from embasure of our natures by sin The relative presence of God in the midst of his people was used as an argument against not only Morall but also Leviticall and Ceremoniall uncleannesse Defile not the land which ye shall inhabit wherein I dwell for I the Lord dwell amongst the Children of Israel Num. 35. ver 34. And the Lord said unto mee Son of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and my holy name shall the house of Israel no more defile neither they nor their Kings by their whoredome nor by the carcasses of their Kings in their high places Ezek. 43.7 And the Lord spake unto Moses saying Command the Children of Israel that they put out of their camp every leper and every one that hath an issue and whosoever is defiled by the dead c. that they defile not their camp in the midst whereof I dwell Num. 5.1,2,3 Now this relative presence is nothing almost in comparison of that substantiall and personall presence of the Godhead in Christ's humane nature and therefore that is a more effectuall disswasive from the pollution of sin There can be no greater grace shewed towards man then that God should vouchsafe to unite to mans nature the person of his only begotten son Hooker p 297 We should then be very mindlesse of and unthankfull for Gods thus gracing and exalting of our nature if we should by sinfull lusts corruptions defile our natures which are for sort or kind the same with that of the only begotten son of God 4. From this doctrine of the personall union we may first be exhorted unto the worship of Christ 2. Directed in our worship of God 1. We may hence be exhorted unto a divine worship and a religious adoration of him Revel 1.5,6 Chapt. 5.8,12,13,14 Chapt. 7.9,10 the fulnesse of the Godhead in him is the ultimate formall and adequate object of divine worship and calls for a divine faith and trust in him Joh. 6.29 John 14.1 John 16.9 As also for such an height of love as cannot be given unto a meere creature without Idolatry Luk. 14.26 Because he is the Lord therefore serve him with feare and rejoyce with trembling He is the son therefore kisse him least he be angry and ye perish from the way when his wrath is kindled but a little Psalm 2. v. 11 12. He is thy Lord and worship thou him Psal 45.11 He is the Lord of Hosts therefore sanctify him and let him be your feare and your dread Isai 8.13 He is God and none else therefore let every knee bow unto him let every tongue swear by him Isai 45.22,23 He thought it not robbery to be equall with God Phil. 2.6 And therefore let us honour him even as we honour the father Joh. 5.23 He is God over all and therefore let him be blessed for ever Rom. 9.5 He is the mighty God Isai 9.6 therefore let us humble our selves under his mighty hand 1 Pet. 5.6 He is worthy to receive glory honour and power for he hath created all things Revel 4. ult 2. From the personall union we may take direction for our worship of God The Israelites under the old testament were to bring all their holy thinges their offerings and sacrifices before the Altar and Tabernacle and afterwards the Temple the habitation of Gods howse and the place where his honour dwelt Levit. 16.13,14 Deut. 12.5,6 They were to pray and worship towards the city which God had chosen and towards the howse the holy temple which God had built for his name 1 Kings 8.35,44,48 Psalm 5.7 Dan. 6.10 But now the Arke tabernacle and temple were but types of Christ's manhood and the presence of God in them was but typicall In the manhood it selfe there is a personall presence of the Godhead And therefore we should bring all our duties and services all our acts of worship unto Christ man and present them in his name and through his mediation that is in our performance of them we should eye Christ man as the instrument and morall cause meriting of and interceding for their acceptation From above the mercy seate where God dwelt typically betwixt the Cherubims Psalm 80.1.2 Kings 19.15 there God communed with Moses and met with his people Exod. 25.22 Exod. 29.42,43 Numb 7.89 And this was to teach that all the approaches of Gods people unto him and all acts of their communion with him in faith hope love prayers prayses hearing of the word and receiving of his sacraments should be in Christ our alone mercy seate or propitiation 1 Joh. 2.2 as the way and means of their acceptance For in him onely dwelleth all-fulnesse of the Godhead bodily and therefore in him alone for his sake meerely will God be well pleased with our persons and services all the worship and honour that we tender him For farther application of this point I shall referre the reader unto what I have said on Joh. 1.14 and for the present I shall onely dispatch the consideration of those inferences that the Apostle himselfe drawes from it in this place in the words foregoing and
unto whom it relates And therefore Christ intended good unto those principalities and powers unto whom he is an head But he designed no good unto the wicked Angels and therefore they are not here meant 3. The Principalities and powers here are in all probabilitie the Angels the worship of whom is prohibited vers 18. And they are good Angels For unlikely that the seducers against whom the Apostle dealeth should presse them unto the worship of wicked Angels Having found what is meant by these principalities and powers enquire we next how Christ as man is an head of them Why 1. in regard of excellency above them 2. in regard of authority over them And 3. As some thinke in respect of influence upon them 1. Then because in the manhood of Christ there dwelleth all-fulnesse of the Godhead bodily therefore as man he is an head unto the good Angels in regard of excellency or eminency above them He is superiour to them because all Angelicall perfections whatsoever fall farre short of the hypostaticall union which is denyed unto the Angels and vouchsafed unto the humane nature in the person of Christ He tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they Heb. 1.4 Though they be Principalities and powers excellent glorious and powerfull creatures yet they are still but meere creatures But now Christ as man hath by the personall union obtained a more excellent name then they because thereby as man he is personally the sonne of God * Homo potest accipi ratione suppositi sie cum suppositum naturae humanae in Christo siâ— persona filii Dei cui per se convenit esse Deum verum est quod Christus fecundum quod homo sit Deus Aquinas part rert quaest 16. Art 11. God himselfe the Lord and creatour of principalities and powers 2. Because in Christ man dwelleth all-fulnesse of the Godhead bodily therefore he is an head of the good Angels in regard of authority over them they are his servants his ministring spirits Heb. 1.14 made subject unto him 1 Pet. 3.22 so that he can command them at pleasure And hereupon they are tearmed his Angels Math. 13.42 and 16.27 and 24.31 Mark 13.27 Revel 1.1 and 22.16 That holy thing which shall be borne of thee said the Angell unto the Virgin Mary shall be called the sonne of God Luk. 1.35 Christ as man was the naturall sonne of God by the assumption of our nature in unitie of one person and because he was the sonne of God heire and Lord of all therefore he is the King and governour of even thrones and dominions principalities and powers and hath them all at a becke 3. Some go farther say that Christ is an head unto the goâ—d Angels in regard of internall influence upon theÌ„ He is unto theÌ„ say they a mediatour though not of redemption or reconciliation For so he is a mediatour only betweene God and men for whom he gave his life a ransome 1 Timoth. 2.5,6 yet of preservation or confirmation in that they owe unto his merits the prevention of their fall and the continuance and establishment of their peace and friendship with God But this opinion may be impugned by what some Schoolemen of great note Vasquez in tert part Thomae tom 1. disp 49. Becaâ—us Summa Theol. tom 1. tract 3. cap. 2. quaest 4. pag. 58. c. and tom 5. cap. 14. quaest 9. pag. 261 and others have said against the meritorious influence of Christ as man upon the grace and essentiall glory of Angels who yet grant in his humanity an influence of illumination Ephes 3.10 and accidentall joy Luk. 15.7,9 upon them We may from them take these two arguments 1. To say that the Angels confirmation in their gracious and glorious estate the preservation of them from falling doth presuppose the fall of Adam is a proofelesse assertion But the mediation of Christ presupposeth the fall of Adam as being occasioned thereby And for any one to affirme that Christ had been mediatour and had been incarnate if Adam had never falne is to speake without evidence from scripture therefore Christ's mediation for the confirmation and preservation of Angels is an unscripturall notion 2. Christ merited for those unto whom he was a mediatour But now Christ did not merit any thing for Angels therefore he was not a mediatour for them The minor which onely will be questioned may be thus proved Christ died for all those unto whom he merited any thing because his merits had their consummation at his death * John 19â—36 But now the scripture speakes not one word or syllable of Christ's dying for the Angels and therefore we may conclude it is also silent as touching his meriting any thing for them And therefore I shall for my part content my selse with ignorance thereof Indeed the two former particulars of Christ's headship over the Angels superiority above them and government of them is sufficient for the comfort of the Church It is a great honour unto the Church that the good Angels in heaven are in point of Dignity inferiour unto her husband but that they are under his authority subject unto his government makes much for her reall benefit and security For how can she be unsafe who is married unto the Lord Generall of the Militia of heaven All the Angels in heaven are the subjects of Christ man fully conformable unto his commands and therefore will be very ready to doe any possible service unto the Queene of their King They will be very forward to minister in all things requisite unto all heires of salvation Heb. 1.14 to encampe round about them Psalm 34.7 It is part of their charge given unto them by Christ to keepe his members in all their wayes to beare them up in their hands least they dash their foot against a stone Psalm 91.11,12 Though the Church be begirt with never so many and powerfull adversaries yet she should shake off all carnall feare of them Because her Saviour can when he will command what multitudes please him of the heavenly host for her guard and protection The combinations and attempts of all the principalities and powers in earth and hell for her ruine cannot but be vaine and fruitlesse as long as her head is head of all the principalities and powers in heaven for against these the other can make no resistance This Presidenteship of Christ over the Angels was shewed in a vision unto the prophet Zechariah for the incouragement of the Jewes against their abject state under the Persian empire I saw by night and behold a man riding upon a red horse and he stood among the myrtle trees that were in the bottome and behind were there red horses speckled and white Then said I O my Lord what are these And the Angell that talked with
to hear those things which ye hear and have not heard them Indeed the Church before Christ as our Saviour said of Abraham John 8.56 saw the day of Christ his comming in the flesh afar off through a vail or cloud of ceremonies and by the faith of prophesy Heb. 11.13 But we see it by the faith of History Unto them Christ was as a Kernel hidden in the ground as contained within God's promises Unto us he is as a branch grown forth Isai 4.2 Diodati Hence it is that the ceremonies of the old Testament were Prophetical prenunciative of things to come the Sacraments of the new Testament Historical commemorative of what is past As therefore the truth of History is held to be more real then the trurh of prophesy because it is a declaration of a real performance of that which was promised So the Christian administration of the Covenant of grace may be said to containe in it a fulness of truth that is a more real verity then the Levetical or Mosaical According to the which difference as is observed by the reverend Morton in his book of the institution of the Lord's Supper pag. 213. St. John the Baptist was called by Christ a Prophet in that he foretold Christ as now to come but he was called more then a Prophet as demonstrating and pointing him out to be now come Math. 11.9 Joh. 1.15,29 The ceremonial law saith the Apostle had a shadow of good things to come and not the very Image of the things Hebr. 10.1 In which words Calvin Pareus Cornelius Alapide and others conceive that there is an allusion unto the custome of Painters whose first rude or imperfect draught is termed a shadow or adumbration upon which they lay afterwards the lively colours so draw the Image unto the life with all its lineaments The rites of the old Law were but a rough draught but obscure and confused shadowes in respect of the ordinances of the Gospel which are a lively and express Image a distinct and perfect picture of Christ and his benefits Thus you see Beloved that God hath respited us to live in a time of greater light and fuller revelation then the Patriarks lived under O let us not receive so great a grace of God in vain but walke suitably thereunto let us improve this priviledge unto the best advantage of our soules by making use of it as an engagement unto a greater eminency in knowledge and piety then was in those dayes O! it were a shameful and ungrateful part that the Saints of the old Testament should see farther better and more distinctly through the cloud of ceremonies a light that shone in a dark place 2 Pet. 1.20 then we through the cleere mirror of the Gospel in which we may with open face behold the glory of Christ shining 2 Cor. 3.18 that their soules should thrive grow fat and full with the shadowes of the Law and ours be lanke and leane with the more solid and substantial ordinances of the Gospel 2. Christ may be considered under the relation of an head unto his Church and so the Church belongeth unto him as his fulness The Church which is his body the fulness of him that filleth all in all Ephes 1.23 This assertion at the first blush seemeth very strange For if in Christ dwell all fulness all the fulness of the Godhead bodily Col. 2.9 If he be all in all if he fill all in all how then can either the Church triumphant all whose members owe all their perfection unto his influence or the Church militant which alas is but a company of poore creatures and sinners empty of all good save what floweth from him be possibly imagined to be his fulness any wayes to fill and perfect him why the very proposal of the doubt in some sort cleares it That which in the text seemingly contradicts the Churches being Christs fulness he filleth all in all insinuates after what manner it must be understood for from Christ's being of himselfe so full as that he filleth all in all the inference is not only easy but necessary that the Church is not his inward fulness serving to supply his defects and inwardly to fill and perfect him but only his outward fulness serving to magnify his mercy and outwardly to fill and honour him and from her he hath indeed an external filling glory and perfection Even as a King receiveth glory from his subjects in the multitude of the people is the Kings honour Prov. 14.28 or as a husband is honoured by a vertuous wife She is a crowne to him Prov. 12.4 A Father credited by his off-spring Childrens Children are the crowne of old men Prov. 17.6 Or as a Gentleman is graced by his numerous retinue Aquinas upon the place saith that the Church is Christ's fulness even as the body may be said to be the fulness of the soule And the body may be so termed because it is for the service of the soule because the soule workes in and by it and without it cannot put forth many of it's operations So the Church is for the service praise and glory of Christ Isai 43.21 Christ exerciseth and manifesteth the power and efficacy of his spirit in her She is as it were a vessel into which he poureth his gifts and graces Without a body how can the operations of the soule be visible And if it were not for the Church how could the power and efficacy of Christ's grace be discernable As a general or Commander may be said to be filled when his army is encreased his conquests enlarged so Christ when Believers are added unto the Church Acts. 2.47 The illustration is not mine but Hierom's The expression will not seem harsh if we consider the titles of the Church in the old Testament She is the glory of God Isai 4.5 Even as the woman is the glory of the man 1 Cor. 11.7 a crowne of glory in the hand of the Lord and a royal Diademe in the hand of God Isa 62.3 the throne of his glory Jer. 14.21 that is unto him a name of joy a prayse a glory and an honour before all the nations of the earth Jer. 13.11 and 33.9 For the further clearing of this text we will consider Christ personally essentially mystically 1 Personally as he is Sonne the second Person in the Trinity having in the Godhead a subsistence distinct both from that of the father and Holy Ghost and so he is full of himselfe 2. Essentially according to his natures both Divine and humane as he is God as he is man and so also he is full by himselfe full and perfect God full and perfect man So then the Church is not his fulness 3 Mystically as he is head of his Church and so he is not perfect without her being his body mystical So then the Church is his fulness Can the head saith the Apostle say to the feet I have no need of thee 1 Cor. 12.21 Christ hath deigned
with the soule but with the body the flesh of Christ The word was made flesh Joh. 1.14 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an adverbe denoteth not so much the subject as the manner of this inhabitation and therefore I shall say nothing farther of this sense The second exposition is that I shall sticke unto which rendreth bodily personally now to cleare this I shall prove first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so expounded secondly that it must be so expounded 1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded personally That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth with the Greekes a person Bishop Davenant proveth out of diverse approved Authours and our English tongue useth frequently body for a person Thus some body or no body is as much as some person or no person a good or naughty body is a good or naughty person Bodily perill is personall perill And others tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 is as much as persons If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body may signify a person then it will follow a conjugatis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify personally In a second place we are to evince that it must be here interpreted personally We may here presuppose with the consent of all the orthodoxe that in these words we have a description of anunion of the Godhead with the manhood in Christ Now this union must be either accidentall or substantiall It cannot be accidentall and extrinsecall as the Nestorians affirme onely by the Godheads love of operation in and outward relation unto the manhood For where two c Duae substantiae integrae accidentaliter unitae non denominant se substantialiter sed tantum denominativè ut homo diciâ—ur vestitus non vestis At in nostro casa denominatio est substantialis quia Deus dicrtur homo non tantum humanatus vicissim homo dicitur De us no tantum Deifer ut Nestorius dicebat Becan Sum. tom 5. Cap. 6. q. 2. entire perfect and compleate substances are united onely accidentally there they are predicated one of another only accidentally and denominative As for example there is only an extrinsecall and accidentall union betwixt a man and his garment and the garment is predicated of the man only denominatively Homo dicitur vestitus non vestis We say onely that a man is cloathed with his garment not that he is the garment it selfe But now the Godhead and manhood as appeareth by collation of this place with other scriptures are predicated of one another substantially We may say concerning Christ that God is man and man God And hence we may inferre that the union betwixt the Godhead and the manhood in him is substantiall But now a substantiall Vnion is againe threefold integrall essentiall personall The union betwixt the Godhead and manhood of Christ is not integrall or essentiall therefore it is personall 1. 'T is not integrall for that is of materiall and quantitative parts Now the Godhead is spirituall and therefore impartible and besides on the manhoodâ— part it is not only with the body but with the soule and the soule being a spirituall substance is uncapable of such an union or composition In the Second place it is not essentiall for all essentiall union of two natures that is physicall and reall is of the forme with the matter But now no such Union can have place in the two natures of Christ for the Godhead is a pure act immutable and independent therefore it is blasphemy to ascribe such imperfection unto the Godhead as to make it either the forme or matter of the manhood Besides the result of an essentiall union is a third nature arising out of two partiall and incompleat natures but the Godhead and manhood of Christ are two entire perfect totall compleat natures and therefore there can be no essentiall Vnion betwixt them It remaineth then that the Vnion between them is onely personall and hypostaticall the bond whereof is the subsistence or personality of the word For the person of the word subfisteth in both natures it is but one person that is God man For the farther proofe of this personall union betwixt the two natures of Christ I shall alleadge but one Argument out of Becanus d Duae formae quae in abstracto non praedicantur de se invicem non possunt etia m de se invicem praedicari in concreto nisi propter conjunctionem in eodem supposito ut patet in calore luce At humanitas Divinitas sunt distinctae formae nec una dealtera praedicatur in abst racto Ergo nec in concreto possunt de se invicem praedicari nisi uniantur in eadem personâ In Christo autem praedicantur de se invicem quia rectè dicimus Deus est homo homo est Deus ergo in Christo uniuntor in eadem persona Sum. Theol. tom 5. cap. 6. q. 2. and so proceede Two natures formes or beings which cannot be predicated of one another abstractively cannot be also affirmed of one another in a concretive way unlesse it be by reason of an hypostaticall conjunction between them in one subsistence But now the Godhead or manhood of Christ are two distinct formes natures or beings whereof one cannot be affirmed of the other in an abstractive predication We cannot say the Godhead is the manhood or the manhood the Godhead but now we find in scripture that in Christ God is man and man God and therefore the Godhead and manhood are united in one person For the fuller unfolding of this union I shall desire you to observe these two things in the text concerning it the extreams and the manner of it 1. The extreames of the union the termes united the manhood implied in the pronoune in him the Godhead expressed unto the full all the fulnesse of the Godhead 2. We have the manner of the union and that set forth ab adjuncto and a genere 1. By it's Adjunct permanency dwelleth 2. By it's sort or kind it is no common but a personall inhabitation dwelleth bodily that is personally 1. Then we have the extreames of the union the termes united the Godhead and the manhood the former implied the latter expressed The former implied in the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him For though it immediately signifieth in his person yet it signifies his person as denominated after the humane nature and so in the upshot implieth the humane nature For proofe of this I shall make use of an argument that is used by e Nisi plenitudo Deitatis in Christo eo modo habitare dicatur ut in ipsius carne habitet toliitur discrimen inter inhabitans habitaculum ac dicetur divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsa In Deo omnia sunt essentialia seu in ipsa essentiâ ergo illius respectu inhabitans ab habitaculo distingui nequit Quicquid de Christo praedicatur vel secunduÌ„ divinam tantùm
simply that the person of the word after the incarnation is compounded but thinkes it fit to allay and moderate the harshnesse of the expression and to say that it is a person compounded after an ineffable manner As for mine owne part I must needs professe that I conceive the difference betweene them to be onely a Logomachy a strife of words proceeding from an itch in these two sects to quarrell wheresoever they meet And therefore the composing of it is not worthy any long digression The Scotists yield unto the Thomists that which these call a proper composition to wit an union of the person of the word and the Dietie therein with the humanity They confesse that the word as incarnate may be said to be compounded in this sense that it subsisteth as in the divine nature which is connaturall and intrinsecall thereunto so in the humanity which is extraneous as it were forreigne and adventitious unto it And this is all the composition that the Thomists argue for The controversy then is onely de modo loquendi and yet herein the Thomists are favoured by the notation of the word For according unto that compositio is quasi positio cum alio And compositum is quasi cum alio positum Now the manhood and Godhead of Christ are put togeither and that not by aggregation but in a way of substantiall union Besides as e Compositum est quod ex diversis rebus constat sed Christus Dominus quatenus est terminus resultans per banc unionem est verè unus constans ex multis rebus ergò verè compositus Confirma tur primò quia terminus hujus unionis non est simplex ergo Compositus Nam baec duo immediatè contâ—adictoriè opposita sunt Antecedeus sc quod terminus hujus unionis non est simplex in hunc modum probatur Terminus hujus unionis ut sic resultavit seu incepit esse in tempore Sed nihil quod huiusmodi est est omnino simplex ergò Denique hic terminus resultat ex unione plurium rerum distinctarum ergò non potest esse omninò simplex Sienim sola significatio vocis confideretur ipsum nomen unionis opponitur perfectae simplicitati si propriè de unione fit sermo tum quià quae uniuntur non sunt idem tum etiam quia minus est esse unita quam esse unum Consirmatur secundò quia magâ—s compositus est Christus ut est hic homo quam sola humanitas quis Christus intrinsecè includit humanitatem aliquid aliud ergo in tert part Thom. tom 1. disp 6. Sect. 4. pag. 195. 196. Suarez disputeth Simplex and compositum are opposed contradictorily And therefore Christ the word as incarnate must be either simple or compounded That it is not simple he thus proveth Because union is opposed unto perfect simplicity for those things which are united are not the same and to be united is lesse then to be one This argument so graveld Faber f Simplicitas potest comparari ad duo sc ad compositionem propriè dictam ex pluribus ad unionem ex pluribus si loquamur primò modo dico quòd persona est ita simplex ante incarnationem sicut post Si verò consideretur secundo modo dico quòd potest dici composita in lib. tert Sentent dist 6. quaest 3. disp 16. pag. 84. Faventinus that whiles he undertooke the solution of it he confesseth that the person of the word after the incarnation is compounded as simplicity is opposed unto union ex pluribus of things really different and yet this is all the composition that Suarez disputeth for As for the objections of Durand they receive a very easy solution For however the person of the word considered praecise in it selfe be eternall and independant and therefore not after g Illud quod resultat praecise ex vi hujus compositionis non est suppositum divinum ut sic quia suppositum divinum in hac compositione se habet specificative quod autem resultat reduplicative ex hac compositione est suppositum humanum ut humanum ut terminans scilicet naturam humanam ut sic autem sub hac formalitate praecisè ut est terminans est posterius humanitate pendet ab illâ quamvis absolute et simplicitèr dicendum non sit quia propositio faceret sensum falsum quod sc suppositum Christi quod est suppositum verbi sit posterius humanitate pendeat ex illa Albertinus Corall tom 2 tert Corall Theol. ex praedicam substant quaest 3. dub 1. pag. 113. Persona Christi quatenus subsistit in natura divina praeexistit incarnationi quatenus verò subsistit in natura humanâ non praeexistit incarnationi sed est terminus resultans per incarnationem Becanus Sum. Theol. tom 5. cap. 6. quaest 2. pag. 101. the manhood not dependant upon it Yet the word considered as Christ as incarnate as subsisting in two natures may under this reduplication be said to be after the manhood and to depend upon it for it is the totall and adequate tearme which results from the union thereof with the person of the word and the Godhead therein And it is distinguish't from the word considered praecise with that distinction which is tearmed distinctio includentis ab incluso For it includes more then the word to wit the humanity A second objection is taken from the compleatnesse of the word That which commeth unto a thing allready compleate and perfect commeth thereunto onely accidentally and maketh therewith onely an aggregation and not a substantiall union But now the person of the word from all eternity was most perfect and compleate And therefore the adding or comming of the manhood unto it is not substantiall but accidentall For answere The major is true onely when one thing is so added and comes unto another as that it pertaineth not to the sam subsistence And thus a mans garment is added unto him and therefore united with him only accidentally so that homo vestitus is ens unum tantùm per accidens But now the manhood is so added and comes unto the word that it is drawne or assumed into a communion of subsistence with the word and it 's divine nature A third argument is fetch 't from the unchangeablenesse of the word The word was God and it is impossible for God to be changed But now the word should be changed by the incarnation or personall union because there by it should be made substantially man whereas before it was not man Unto this I shall h Verbum carnem dicimus factum non immutando quod erat sed suscipiendo quod non erat nostra auxit sua non minuit Gregor lib. 9. Epist 61. answere briefely in the words of Becanus Sum. Theol. tom 5. cap. 1. quaest 1. pag. 8. Deus non mutatur per incarnationem Quia per illam non acquirit aut amittit ullam
perfectionem intrinsecam Tametsi enim fiat homo tamen humanitas not fit intrinseca Deitati aut personae sed solum illi unitur sine ullâ intrinsecâ Dei mutatione Nec obstat hic loquenâ—i modus Deus per incarnationem fit homo cum antea non esset homo Nam licet rectè inde colligatur aliquam mutationem factam esse non tamen necesse est factam esse in Deo sed sufficit factam esse in humanitate God is not changed by the incarnation because by it he doth not acquire or loose any intrinsecall perfection for although he be made man yet the manhood is not intrinsecall to the Godhead or person but onely united thereunto without any intrinsecall change of God neither is this impugned by this manner of speech God by the incarnation is made man Whereas before he was not mâ—n For although thence it be rightly collected that some mutation be made Yet notwithstanding it is not necessary that it be made in God but it is sufficient that it be made in the humanity But this doubt I have allready fully discussed on Joh. 1.14 pag. 82 83 84. whither I shall remit the reader 1. Another argument is taken from the Godhead in which the Person of the word subsisteth All-fulness of the Godhead is common unto all the three Persons and therefore if it be hypostatically united with the manhood in the Person of the Son it is also united therewith in the same manner in the two other Persons and consequently we may say of the Father and holy Ghost that they are incarnate For answer I deny the consequence and my reason is Because all-fulness of the Godhead dwelleth bodily in the humanity not as it is considered absolutely and at large as it is common unto all the three Persons but as it is taken relatively or determinately as it is determined unto the Person of the Sonne The Godhead is united with the manhood only as it is in the Person of the Sonne Indeed the incarnation or assumption of the humane nature being an outward worke of the Trinity belongs unto all the three Persons effectivè in regard of effection It is the effect of all of them for the ground and reason of efficiency is omnipotency and that is common unto the whole Trinity But it is peculiar unto the Sonne as it is considered terminativè in regard of it's termination and relation The second Person then is the alone tearme unto which the humane nature is assumed Because the ground and reason of this termination is the personality or subsistence of the word which is proper unto it and incommunicable unto the two other persons All three Persons did joyntly and undividedly frame and sanctify the manhood as also did unite it with the Godhead But it was only the Person of the word that was united therewith Thus the word alone is said to be made flesh Joh. 1.14 to be manifested in the flesh 1 Tim. 3.16 to take on him the forme of a servant Phil. 2.7 the seed of Abraham Heb. 2.16 to take part of flesh and bloud Heb. 2.14 The Father is greater then the Sonne Joh. 14.28 that is as touching the manhood But now this would not be true if the Father were incarnate and did subsist in the manhood as well as the Sonne It is therefore evident that the whole Trinity was not incarnate A second sorâ— of objections proceed on the manhood's part and they are taken from the connaturalness of a proper personality or subsistence of it's own thereunto the resultancy whereof therefrom was miraculously prevented and stayed For hereupon two objections will follow The humanity of Christ will be by the personal union 1. Debased 2. Violenced 1. Debased Because it is affirmed to want the greatest perfection and utmost complement of the humane nature which is connatural thereunto and found in all other men 2. Violenced For here by it is deprived of it's proper personality unto which it hath a natural propension or tendency and therefore it exists violently in the person of the word But neither of these pretended absurdities are the sequel of this personal union 1. Hereby there redounds no imperfection unto the humanity of Christ but rather exaltation and advancement For notwithstanding it Christ wanted nothing to make him a perfect man because he hath a perfect humanity unto which is communicated a subsistence infinitely transcending it's own and therefore it is in the Person of the word after an higher manner then if it had subsisted by it selfe The Apostle Heb. 2.17 tels us that Christ was made like unto his Brethren in all things And Damascene hath a saying that verbum assumpsit omnem rem quam in naâ—urâ plâ—ntavit But they are both i Quod verò attinet ad mysterium incarnatiâ—nis respondetur non solum non esse inconveniens verum potius esse necessarium ad explicandam veritatem illius mysterii quòd verbum non assumpserit in humana natura aliqu ïrationeÌ„ positivaÌ„ constitutivam personae sivè illa sit res oÌ„nino distinct a sivè modus tantum Ex quo non sequitur illam naturam non esse perfect am in esse naturae sed tantum sequitur non esse personam Et ita intelligendum est quod Damascenus ait nempè assumpsisse verbum quic quid ad veritatem humanae naturae pertinet ad formalem hominis constitutionem non verò quod spectat ad personam creatam ut sic Suarez Metaph. disp tom poster disp 34. sect 2. num 19. pag. 181. Respondetur Subsistentiam non esse accidens sed substantiâ—lem quendam modum qui quidem pertinet ad complementum hominis in ratione suppositi personae non tamen ad complementum humanae naturae nec hominis ut homo est for malitèr enim constituitur essentialitèr humanitate Unde fateor deesse humanitati modum hunc non tamen Christo deesse aliquid ut sit perfectus homo quis perfectam habet humanitatem altiori subsisientiâ subsistit hoc modo dicunt Dam. 3. de fid cap. 6. alii patres â—verbum assumpsisse totum quod in nostrâ naturâ plantavit quia quod inassumptibile est est incurabile quia perfectissimam humanitatem sibi univit non tamen illum modum qui non est de essentia hominis ut homo est Suâ—rez in tert part Thomae Disp 8. Sect. 3. pag. 226. 227. to be understood of such things as appertaine vnto the truth of the humane nature and formal constitution of man and not of that which appertaineth unto a created person aâ— such For herein indeed he is unlike other men But this doth not cast him as man any way behind either men or Angels in the point of dignity For Christ man is an uncreated an infinite person Whereas they all are but finite and created persons Neither 2. doth the humanity of Christ suffer any violence by it's personall union for
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
we forsake him and follow any other light it will prove like that of an ignis fatuus it will lead us into the ditch into the bottomlesse pit of hell We may enlarge this use farther and proceede ab hypothesi ad thesin for the personall union of Christs Godhead with his manhood is a sufficient argument not only against the abuse of philosophy traditions of men and rudiments of the world but also against all other additionals in the matter of salvation unto Christ whatsoever and that in regard of any of his offices Because he is God man Because in him dwelleth all-fulnesse of the Godhead bodily therefore he he is able to save unto the uttermost therefore he is an all-sufficient Prophet able fully to instruct his Church therefore he is an all-sufficient King able perfectly to governe his Church therefore he is an all-sufficient Priest able fully to satisfy and merit and consequently able throughly to intercede for his Church m Hinc colligimus Quicunque verè cognoscit in Christo homine inhabitare plenitudinem Deitatis corporaliter hoc est Christum esse verum eumque unum cum patre Deum verum hominem is etiam agnoscet in solo Christo plenitudinem salutis â—ostrae positam elle eâ—quecontentus fide Christum apprehendisse saluâ—em non quaeret vel ex Philosophia vel ex traditionibus hominum quorumcunque vel etiam ex Mosis paedagogiâ Ac proindeâ—cur homines tot superstitionlbus idololatriis impliciti in illis quaerant salutem causam hancesse quia non agnoscuat id quod hiâ— tradit Apostolus nimirum in Christo homine inhabitare omnem plenitudinem Deitaris Er certâ— experientia hoc in multis declarat multos ego observavi qui cum defecissent ad Arianismum Samosatenismum Posteà etiam facti Pelagiani salutem collocarunt in nescio qua suâ quam profitentur perfectione vitae atque operum Quid ita Quia cum non agnoscant Christum pro vero Deo neque etiam persuadere sibi poâ—…unt per eum peccata sua expiata esse sanguine illius Tales sunt ferè Anabapâ—istae omnes Tales sunt Turci Judaei Cur enim omnes in suis operibus salutem collocant ac quaeruâ—t quam tamen nunquam inveniunt Quia ignorant in Christo inhab tare plenitudinem Deitatis eoque omnem plenitudinem salutis Et anteà Argumentum Apostoli ut illud fusius explicem tale est Qui o nnem alicujus rei plenitudinem nunquam deficientem domi suae in promptu semper habet atque ita habet quotiescunque vult el liceat ex tali plenitudine accipere certè necesse non fuerit ut alibi quam domi suae talem rem quaerat Imo fatuus fuerit si alibieam quaerat cum non alibi quam domi suae reperiri queat Quis enim non indicet illum esse insanum qui cum domi suae quicquid auri argenti reperiti potest habeâ—tâ—idque semper in promptu apud alios qui non habent quaerat aurum argentum At qui nos Christiani qui Christo per fidem insiti sumus domi nostrae habemus quicquid ad salutem nostram neceisarium est Habemus enim Christum carnem nostram caput nostrum in quo inhabitat idque corporaliter omnis plenitudo Deitatis eóque bonorum omnium atque ita in promptu illum hà bemus ut sempet nobis liceat de hac plenitudine quantum capere possumus accipere manu nimirum fidei Stultum igitur impium est alibi quam in Christo salutem vel totam vel partem quaerere cùm in carne nostra tota salus resideat Zanchy upon the words makes this collection that whosoever truely knoweth that in Christ man dwelleth all fulnesse of the Godhead bodily that Christ is true God and one God with the father that he is true man he will acknowledge that the fulnesse of salvation is placed in Christ alone and therefore he will rest upon Christ onely for salvation and not seeke for it elsewhere Indeed to seeke for it elswhere is such a piece of folly or madnesse as if a man that hath a fountaine of living water in his owne garden should fetch water for his occasions from stinking puddles As if he that hath at home in his owne house a bottomlesse mine of gold and silver should search for it over a vast wildernesse where he can find nothing but worth-lesse pebbles To proceede in a second place unto that which the Apostle in the words following inferreth from the dwelling of all-fulnesse of the Godhead c. in the humanity of Christ And ye are compleat in him which is the head of all principality and power vers 10. In the words the Apostle collects from the personall union two particulars 1. The dignity of all Believers the members of Christ Because in him dwelleth all the fulnesse of the Godhead bodily therefore ye are compleat in him 2. The dignity of the humane nature of Christ in comparison of the Angels Because in him dwelleth all-fulnesse of the Godhead bodily therefore he is the head of all principality and power 1. He inferreth herefrom the dignity of all believers In him dwelleth all fulnesse of the Godhead bodily And ye are compleat in him Here I shall 1. open the words in themselves And then 2. open the dependance of what is in them asserted upon the personall union The dwelling of all-fulnesse of the Godhead bodily in the humanity of Christ I shall 1. explaine the words in themselves n Secundum Graecorum expositionem vos in illo tanquam capite repleri estis divinitate quatenùs scilicet dignitas capitis redundat in corpus Sensum hunc probant quia continuô subjungitur Christum esse Caput Estius in locum Some understand the words of the Godhead it selfe dwelling in Christ in as much as the dignity of the head redoundeth unto the body What loving wife but lookes upon the honour of her husband as reflecting upon her selfe And good subjects thinke themselves interested in the exaltation of their soveraigne The extraordinary eminence and renowne of particular persons for prowesse piety learning or any other personall worth is interpreted a credit and honour unto their whole nation Thus we men should thinke our selves concerned in the personall union Because therein our nature was advanced unto as great an height of honour as it is capable of It is say the Schoolmen of all unions of things really different the greatest and most excellent in genere unionis and in genere doni 1. In genere unionis Because it is a most streight close and intimate conjunction of things betwixt which there is an infinite distance to wit of a pure act with a passive power of the highest spirit with the lowest may of the supreame spirit with flesh of an uncreated person with a created nature 2. It is greatest in o Est
me said unto me I will shew thee what these be And the man that stood among the myrtle trees answered and said These are they whom the Lord hath sent to walke to and fro through the earth Zech. 1. vers 8 9 10. Here we have the then low and depressed condition of the Church set forth by diverse particulars It was night with her a darke and sad time she was in a valley or bottome And this bottome was covered with the shadow of black and thick trees It was in the bottome among the myrtle trees But now the King and protector of the Church is ready for her succour and reliefe And therefore he is said to be riding And he is like a consuming fire all in a flame with anger against her enemies and therefore he is said to ride on a red horse He is wayted and attended on by Angels whom he employeth in his errands They walke to and fro through the earth vers 10. And they give up their account unto him vers 11. Behind him were there red horses speckled and white They were behind him as souldiers following their captaine and there were some for all dispensations Junius Red horses ad praestanda judicia for execution of his judgments White horses ad beneficia ejus praestanda for conveyance of his benefits And speckled horses ad utrunque conjunctim for actions of a mixt nature partly for protection of his Church and partly for punishment of her adversaries Christs soveraignety over the Angels is you see a very comfortable doctrine unto the people of Christ As it is usefull for their consolation so farther it may serve for dehortation of them from the adoration and invocation of Angels which perhaps the Apostle particularly aymed at against the Gnosticks and other seducers that urged the worship of Angels vers 18. Suppose they be most excellent and powerfull creatures Principalities and Powers yet they are still the subjects and servants of Christ our mediatour He still is their head and soveraigne and therefore it were a very foolish part to forsake him and flie unto their mediation I shall conclude all that I have to say on these words with that of Calvin in locum Sed interim tenendum est sursum deorsum cancellos nobis circundari ne à Christo vel tantillum divertat fides nostra This one thing must be kept in remembrance that the Apostle here sets us limits up-wards and down wards Upwards towards the Angels Principalities and powers And down-wards towards philosophy and vaine deceit after the tradition of men and after the rudiments of the world that so our faith may not swerve a jot from our head and redeemer Christ Jesus in whom dwelleth all fulnesse of the Codhead bodily In Christ as man Secondly there was a fulnesse of grace There was in Christ saith Pererius upon Joh. 1.14 a threefold fulnesse of grace For there was in him habituall grace the grace of headship and the grace of union and in all these three he had a fulnesse 1. The habit uall grace concreated with the soule of Christ was most full because it was in the highest degree and in the highest manner and in the greatest excellency wherein it could be had secundum rationem gratiae and according unto the end whereunto grace was ordained which is the union of an intellectuall nature with God He was full of grace having every vertue grace gift operation effect of grace 2. The grace of headship was most full in Christ as reaching unto all the elect not onely men but angels also 3. The grace of union was in him not onely full but * He meaneth terminatively as it is terminated unto an infinite person For formally in it felfe the union is finite infinite Because the union was made in the person of the word which was of infinite perfection and vertue He nameth also another cause for which this grace of union may be said to be most full Because the word hath assumed into the unity of it's person not onely the soule of man but also his body and all the parts thereof All things whatsoever that appertaine unto either the verity or integrity of the humane nature Neither is this union of them with it for a certaine determinate time but for perpetuity so that they never are to be separated therefrom Thus Pererius For the fuller opening of this branch of Christs fulnesse I shall handle these two following particulars Christ as man was 1. the object 2 the subject of a fulnesse of grace 1. He was the object of a fulnesse of grace taking grace for the love and favour of God And to shew this Solomon a type of Christ was by the command of the Lord himselfe tearmed Jedidiah Cornell Alapide that is beloved of the Lord 2 Sam. 12.24 and Ephes 1.6 He is tearmed absolutely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beloved Because he is beloved above all others and none are beloved but in and for him Because it is he whom the father loveth and hath loved from everlasting not for any other but for himselfe as being his naturall sonne in whom there is a perfect resemblance of him Agreeable unto this is that which Christ under the name of wisdome speakes of himselfe in Prov. 8.30 Then was I by him as one brought up with him and I was dayly his delight c. Two things are here remarkable unto our present purpose 1. in the Hebrew 'tis in the plurall number * The new Annotations delights to signify that he was his greatest delight And 2. we have the connexion of this delight of the father in the sonne and that on both the fathers and the sonnes part 1. It is connexed on the fathers part with his creation of all things Then was I dayly his delight that is when he prepared the heavens when he set a compasse upon the face of the depth when be established the clouds above when he strengthned the fountaines of the deepe when he gave to the sea his decree that the waters should not passe his commandement When he appointed the foundations of the earth vers 27 28 29. And the reason of this connexion of the fathers complacency in the sonne with his creation of the heavens the fountaines of the deepe the sea the foundations of the earth was to intimate that the father tooke more pleasure in his sonne then in the view of all his creatures then in all the glory and beauty that was in heaven and in earth Next we have the connexion of it on the sonnes part and that 1. naturall and necessary with his owne delight in the father Rejoycing alwaies before him vers 30. 2. gratuitous and voluntary with his complacency in the sonnes of men Rejoycing in the habitable part of his earth and my delights were with the sons of men vers 31. The great and wonderfull interest he hath in his father's love is as some conceive set forth by
two following places The first place is John 1.14 And the word was made flesh and dwelt among us full of grace and truth Where by grace some understand all morall vertues that perfect the will and affections and by truth all intellectuall vertues that adorne and beautify the understanding Full he was of grace to sanctify full of truth to enlighten Full of grace because the life full of truth because the light of men Full of grace to expell our sins Full of truth to dispell our ignorance The descant is Bonaventures on the place A second place with which I will conclude is John 3.34 God giveth not the spirit by measure unto him There is plenitudo vasis and plenitudo fontis the fulnesse of a measure or vessell and the fulnesse of a fountain The fulnesse of grace in the saints was like the fulnesse of a measure They had the spirit but in measure Vnto every one of us grace is given according to the measure of the gift of Christ Ephes 4.7 As God hath dealt to every man a measure of faith Rom. 12.3 Whereas the fulnesse of Christ was the fulnesse of a fountaine without measure He gave not the spirit by measure unto him Now the Spirit was the cause and ground of all grace and holinesse Having that then not by measure but in all fullnesse he must needs have of grace a fulnesse He was filled with the spirit of grace anoynted with it all over Therefore full of grace And so having done with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ And after I have shewed you that it is so to shew you now why it must be so The Schoolemen note that in Christ there is a threefold grace Gratia unionis Gratia unctionis seu habitualis Gratia capitis The grace of union the grace of unction or habituall grace the grace or gift of being head over the Church Now the plenitude of his unction the fulnesse of his habituall grace may be demonstrated from his grace of union from his grace of headship 1. From his grace of union k Christus habuit gratiam in summo secundum perfectissimum modum quo haberâ— potesi hoc quidem apparet ex propinquit â—e animae Christi ad causam gratiae Dictum est enim quod quanto aliquod â—eceptivum prâ—pinquius est causae â—…fiuenti tanto abundantrùs recipit Et ideò anima Christi quae propinquius conjungitur Deo inter omnes creaturas rationales maximam recipit influentiam gratiae ejus Aquâ—nas part 3. quaest 7. art 9. The nearer a thing is to it's cause from whence proceedeth any good the more plentifully doth it partake of it's influence Every person the nearer he is linkt unto earthly Potentates the more he hath prerogative before others more disjoyned Now the divine nature is the fountaine and that bottomlesse and infinite of all grace From it commeth every good and perfect gift And the humane nature of Christ is joyned unto it in the nearest in a personall union A congruence therefore was it that there should be a derivation unto it of an abundance of grace Unmeet were it if in that nature in whâ—ch there dwelled bodily an all-fulnesse of the Godhead there did noâ— also dwell habitually an all-funesse of grace 2. It may be demonstrated a gratiâ capitis from his being head unto the Church For in the head of the body mysticall grace is to reside in all eminency and perfection both of parts and degrees Even as in the head of the body naturall there is a fulnesse of sence All the five sences Whereas in the rest of the members there is but one sence the sence of touch or feeling The illustration is not mine but Austin's in the latter end of his 57 th Epistle ad Dardanum But this will be more appparent if we will consider that Christ under this relation of head is to be causa efficiens and exemplar is the principle and patterne of grace and holinesse unto us to fill up the emptinesse of grace in us to expell the fullnesse of sin out of us And then to enable him for the discharge of all this an all fulnesse of grace was a requisite qualification 1. Christ under the relation of head was to be a l Christus habuit gratiam in sumâ—o secundum per fecâ—…ssimum modum quo haberi potesâ— Et hoc quidem aptaret ex comparatione ejus adeffect um Sic enim recipiebat anima Christi gratiam ut ex eâ quodammodo transfunderetur in alios Et ideò oportuit quod haberet maximam gratiam ficus ignis qui est causa caloris in omnibus calidis est maximè calidus Aquin. quaest 7. Art 9. principle and fountaine of grace holinesse unto his Church Even as the head in the naturall body is the cause of sense motion in the members and therefore of grace and holinesse there must be in him an all-fulnesse Even as in the sunne the fountain of light from whom the moone and starres borrow all their light there is a fulnesse of light As in the Sea the originall of all waters there is a fulnesse of waters As in the fire the principile of all elementary heate there is a fullnesse of heat Grace and holinesse was confer'd upon Christ not as a private but as a publique person as the head of his Church as the universall principle of grace from whence there was to be a redundance and overflowing of it upon all his members Of his all fulnesse all are to receive John 1.16 And therefore there had need to be such an abundance and plenitude thereof in him as that in m Sed quaeres quanta sit haec intensio gratiae Christi quantumque excesserit aliorum hominum vel Angelo rum gratias Respondeo hoc minime posse constare verisimile tamen esse tantam esse haÌ„c unicam gratiam animae Christi ut omnes a'ias in se complectatur excedat ita ut si concipiamus ex omnibus aliorum hominum Angelorum gratiis inter se conjunctis unam consurgere habentem omnes illos gradus intensionis intensio gratiae Christi totam illam vel aequat vel superat Ratio est quia sidignitas animae Christi verbo unitae secundum se confideretur digna erat summae gratiae si esset possibilis quià verò haec impossibilis est definita est per divinam sapientiam summa quaedam gratia quae maximè esset consentanea dignitati muneribus Christi tota verò illa intensio optimâ ratione convenit Christo tum propter dignitatem personalem tum quia est universalis fons gratiae in quo tota debuit congregari quae in alios erat diffundenda ergo credibile est ità factum esse quià juxta regulam August lib. 3. de lib. arbitr cap.
to be our head how then can he be full and compleat without us As a King the head politique though for his own particular person he be never so absolute and excellent yet as a King he cannot be compleat without Subjects without them he may be a compleat man but not a compleat King So Christ though as Sonne as God as man he be every way full by himselfe yet as head he accounteth himselfe maimed and incompleat without his members without them he may be a compleat Son God man not a compleat head For want of the terme which a relation respects bringeth even a nullity of the relation It being impossible to define or conceive relations but in reference to their termes No man can be a father without children a King without subjects Even so nothing can be a head which is destitute of a body and members The ground of this is the neere and expresseless vnion between Christ and his members which is such as that the members of the Church are said to be partakers of Christ Heb. 3.14 And the Church hath a kind of subsistence in Christ and consequently in the Deity The Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ 1 Thes 1.1 Nay hereupon the name of Christ is communicated unto the Church 1 Cor. 12.12 As the body is one and hath many members and all the members are of that one body being many are one body so also is Christ Where under the name of Christ not only the head but the whole body of the Church is comprized Jesus and all his members make but one Christ one body one person mystical Whether â—or no this be the fulness in the text is not much controverted Indeed Theodoret with some few others have been of the mind that it is but their gloss hath little colour from either the words or scope of the text For 1. the fulness spoken of in the text is an all-fulness Now the Church as Cornelius Alapide observeth is barely stiled the fulness of Christ never the all-fulness of him 2. Zanchy alleadgeth another reason which I for my part shall wave The fulness of the text dwelleth in Christ-Now the Church saith he dwelleth not in Christ however Christ dwelleth in the Church and in the hearts of all his members by faith But I cannot sufficiently wonder at the incogitancy of so learned and judicious a Divine when I consider these following places of Scripture Joh. 5.56 1 Joh. 3.24 1 Joh. 4.16 Psal 90.1 Psal 91.1 Psal 101.6 Isai 33.14,15 3. But there is a third reason which together with the first is of a convincing nature The all-fulness that is here said to dwell in Christ is brought by our Apostle as an intrinsecal qualification in order of nature antecedent unto his relation of head unto the Church his body Whereas the Churches being Christ's fulness is consequent thereunto and resulting therefrom And besides if we would speak properly and strictly it is not so much an attribute given unto Christ as unto the Church I should therefore dismiss any larger prosecution of it and proceed but because I intend to speak some thing of every branch of Christ's fulness I shall therefore briefly hint the use and application that may be made of this Use 1. Of information 1. Is the Church the outward fulness of Christ considered as head we may then be informed what is the nature and quality of her true members that they are effectually called and truely sanctified linkt unto Christ with an internal union by the bond of the spirit on his part and of faith on theirs Indeed as in the body natural there are haires nailes evil humours and many other things which yet belong not integrally thereunto as proper members So if we regard not the inward and invisible essence but the visible state or outward manner of the Churches being there adhere unto her many uncalled unjustified and unsanctified persons but its only as excrements or ulcers For every true member of the Church is a part of Christ's fulness and therefore must receive of his fulness grace for grace must be endowed with all saving and sanctifying graces otherwise how can it concurre to the making of Christ full and compleat 2. Refutation Whence 2. may be inferred the gross errour of the Papists in avouching that external profession and conformities outward subjection to the Pope of Rome are sufficient to constitute one a true member of the Catholick Church although he be a Reprobate an Unbeliever an Hypocrite so gross as Judas or Simon Magus a professed and notorious impious wretch that is utterly devoid of all spiritual life and grace whatsoever If he take up a room in the Church it matters not with them though he neither doe not can performe vital actions yet he shall pass for a true part thereof This bold and unreasonable assertion receives a plaine overthrow from this text The Church being Christ's mystical body is his fulness and so every member of the Church is a part of his fulness which cannot be affirmed of a Reprobate unbelieving hypocritical graceless person who is so farre from either filling and honouring Christ the head or beautifying the Church his body that he highly dishonours him and disfigures her Spalato therefore confesseth that Reprobates have a place in the Church only presumtivè not veracitèr Nay so clear is the evidence of this truth that it wrung from Bellarmine even whilest he was opposing it these following confessions that Reprobates Vnbelievers Hypocrites and wicked persons are only exteriour parts drie dead and rotten members of the Church appertaining thereunto only as haires nailes evil and corrupt humours doe unto the body of man that they are knit unto the Church only by an external conjunction not of the Church nisi secundum apparentiam putativè non verè that they are not of the soule but meerly of the bulke and body of the Church visible Why what could we our selves say more in defence of our and confutation of their opinions He grants them to be but drie dead and rotten members of the Church and should we admit such to be true and proper members of the Church what a corrupt stinking and carrion-like body should we attribute to our c Scripturae clare docent sanctam Ecclesiam Catholicam quae Christi corpus mysticum appellatur ex solis electis vocatis justificatis sanctificatis constare Quia Ecclesia sancta catholica non modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi dicitur ad Ephes 1.23 jam cogitare apud vos utrum membra mortua putrida rectius dicantur complere corpus cui agnascuntur an corrumpere deformare Certe doctâ—ssimus Augustinus putavit speciosam columbam id est Sanctam Catholicam Ecclesiam tali membrorum peste non ornari aut compleri sed turpari quia illa multitudo improborum Ecclesiae adjacet
and head of his Church and therefore termed a mediatory power and this is the power spoken of in this place But now say our Divines against the Papists Christ is Mediatour according unto both natures not only as man but as God and man The divine authority then of Christ is mediatory not as it is common unto every person in the Trinity but as it is appropriate unto him the second person Thus speakes the learned and pious Bayne on the Ephesians pag. 187. This person as God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute government over all the creatures in heaven and earth And again pag. 183. So that though the Father and Spirit have a right and soveraignty over the creature yet they doe not immediately execute this in such sort as the Son doth which maketh Christ say Joh. 5.22 The Father judgeth none but hath given all judgment unto the Son But now it may be objected that as every person executeth government over all creatures both in heaven and earth because it is an outward worke of the Trinity and therefore common unto every person so also they doe it in an immediate manner immediatione tum suppositi tum virtutis as all divine works are done and therefore Christ's execution of the soveraigne dominion of God over every creature immediately makes nothing unto the appropriation of this soveraigne dominion unto his person A solution of this doubt you may gather from what D. Field pag. 43. answereth unto a like objection against his being a mediatour according unto both natures concurring in the work of mediation His words I shall insert at large If it be alleadged that opera Trinitatis ad extra are indivisa that is that there is nothing that one of the persons of the blessed Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the persons We answer that as the persons of the blessed Trinity though they be one and the same God yet differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subsistence and the manner of having and possessing the Deity and divine nature so though their action be the same and the work done by them yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of doing it for the Father doth all things authoritativè and the Son subauthoritativè as the School-men speak that is the Father as he from whom and of whom all things are the Son as he by whom all things are not as if he were an instrument but as principium à principio that is a cause and beginning of things that hath received the essence it hath and power of working from another though the very same that is in the other And in this sort to quicken give life and to impart the spirit of sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity and therefore notwithstanding the objection taken from the unity of the works of the divine persons may be a worke of mediation In these words he layeth down two grounds of the appropriation of workes of divine power and authority to Christ as a Mediatour The first is the order and manner of his both subsisting and working but this if I mistake not is impertinent and unsatisfactory unto the Objection For it would have agreed unto him as the Sonne of God if he had never been Mediatour But the second ground the instrumental concurrence of the humane nature commeth home and fully satisfieth the doubt For though all the persons have an immediate influence upon all works of divine power and Authority yet the Sonne only produceth such of them at least as relate unto his Church by the instrumental association and concurrence of his manhood personally united with him To performe them simply as God is common to the whole Trinity To performe them as God man is appropriate to Christ as Mediatour As ascribed unto him they are say Divines Theandrical that is divinely humane And this occasioneth me to interpret that place alleadged by M. Bayne John 5.22 The Father judgeth no man but hath committed all judgment unto the Son Here the Father judgeth no man in the same sense that it is committed unto the Son now it is committed unto the Son as he is Mediatour God incarnate God manifested in the flesh subsisting in the forme of a servant that is the nature of a man and thus the Father judgeth no man Thus f Judicare describitur aliter paâ—ris quà m filii Describitur enim pater non judicare eâ ratione quia non exerceâ— personam sensibilis judicis quia pater non est homo non est judex sensibilis deillâ— enim judicio est sermo quo mundus est judicaâ—dus Cajetan expounds the words The Sonne alone shall exercise the part of a Judge which may be perceived by the senses of the body He alone shall set upon an external Tribunal and pronounce an audible sentence But this appropriation of Divine authority unto Christ is not this donation of all power unto him in heaven and earth For that as you may see in D. Feild pag. 434. is an immediate consequent of the personal union Whereas this is a sequel of Christ's passion and resurrection Ought not Christ to have suffered these things and to enter into his glory Luk. 24.26 When he had by himselfe purged our sins he sate down on the right hand of the majesty on high Heb. 1.3 2. Christ's judiciary power is one branch of that universal power given unto him in heaven and earth Now saith Christ the Father hath given the Son authority to execute judgment because he is the sonne of man John 5.27 or rather as Beza renders it as the Son of man so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much thinkes he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the foregoing verse as you may see in Cajetan Christ sheweth how that the Father hath given unto the Sonne as he is the Sonne of God to have life in himselfe without dependance on any other not by any gratuitous gift but by natural generation and here in this verse he declareth how he hath given him Authority to execute judgment as he is the Son of man by a gratuitous gift 3. The giving of all Authority to Christ in heaven and in earth is by the general consent of Divines included in the placing of him at the right hand of God Now however Damascene stretcheth the expression of his sitting at the right hand of God to signify his equality with the Father from all eternity in point of divine majesty yet as Bishop Davenant on the Colossians pag. 263. observeth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The keyes of an house towne or city are a badge of power and Authority And therefore in the yeelding of places the keyes are render'd unto the conquerour In Garrisons the keyes are every night deposited with the Governour The Steward of an house hath the keyes of it committed unto him Thus it is said of Eliakim the Steward of Hezekiahs pallace Isai 22.20,21,22 And it shall come to passe in that day that I will call my servant Eliakim c. And I will commit thy government into his hand c. And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open 2 Kings 18.18 That herein he was a type and figure of Christ the principall steward of Gods house is evident by the holy Ghosts application of the words of the place unto Christ Revel 3.7 He hath the key of David he openeth and no man shutteth and shutteth and no man openeth that is saith Diodati he is the soveraigne Lord and governour of his Church whose power is soveraigne and absolute not subject unto any contradiction diction opposition or hinderance Indeed Christ gives unto Peter in the behalfe of all the ministers of the Gospell the keyes of the Kingdome of heaven Math. 16.19 But that as Durand l. 4. dist 18 q. 1. noteth is only a key of ministery The key of excellency saith hee is Christs prerogative as the key of Authority belongs principally unto God Lastly the fulnesse of Christs Kingly office may be proved from the fulnesse of his pastorall office for the duty of a shepherd is as to feed so to governe and protect his flock and hereupon Kings are termed shepherds of their people Now what proofs we have for the fulnesse and perfection of Christ's pastorall office you may read above touching his Propheticall office I come unto a second sort of proofes that confirme Christ's Fulnesse of Authority as Mediatour as man not only in but also out of his Church his Vniversall soveraignty and dominion over all Creatures in Heaven and Earth Heb. 1.2 He hath appointed the sonne heire of all things Estius observeth that there is a Catechresis in the word heire very usuall in Scripture Psal 89.27 Gal. 4.1 For properly an heire succeeds a dead father But the Apostle termes him an heire because his father hath made him as an heire Lord of all things He is the heire the Lord not only of all things in the Church but also of all things in the world He is the heire the Lord of all persons Angels and men elect and Reprobate He is the heire the Lord not only of all persons but of all things whatsoever and that not only by nature as God but by appointment as mediatour according unto the nature which he assumed Whom he hath appointed heire of all things John 3.35 the father loveth the sonne and hath given all things into his hand g Non apponitur hic conjunctio enim quia non referuntur haec verba ad immediate praecedentia sed ad illa qui de caelo venit supra omnia est Et ut penetres contextum adverte quod quum dixisset illa duo scilicet qui de caelo venit supra omnia est quod vidit audivit hoc testatur prosecutus est priùs secundum subjungendo testimonium et reliqua spectantia adtestimonium ejus modo prosequitur primum scilicet qui de coelo venit supra omnia est Et assignat rationem quarè Jesus qui de coelo venit supra omnia est ex paternâ dilectione Pater inquit diligit silium Cajetan fetcheth the coherence of the words not from those immediatly foregoing but from those in v. 31. he that cometh from Heaven is above all Here the Baptist assigneth a reason of this his supremacy It is from his fathers love the father loveth the sonne c. And because love is the ground and reason of this his supreme Authority h Formalis sermo cogit ad inteligendum quod de filio incarnato est sermo Nam dilectio quâ pater diligit filium ratio est quod incarnato omnia tradita sunt non est ratio quòd filio prout est ab aeterno genitus tradita sint omnia Quonia◠non dilectione sed generatione omnia tradita sunt unigenita Dei sed eidem unigenito filia hominis ex paterna dilectione omnia tradita sunt Cajetan concludes that it is to be understood of Christ as he is incarnate the sonne of man for all things are given into his hands as he is the only begotten son of God not by dilection but by eternall generation John 5.22 The father judgeth no man but hath committed all judgment unto the sonne that is say some he hath committed unto him all kingly power power to governe the world and to dispose of all things therein for judgment by a Synechdoche may stand for the whole duty of a king and consequently judiciary power by the like trope may be put for all the power of a king John 13.3 Jesus knowing that the father had given all things into his hands and that he was come from God and went to God Cajetan amongst those all things comprizeth the Devill the heart of Judas and every machination of the Jewes against Christ And that this soveraignty over all things agreeth here unto Christ as man is evident from the following words where we have two grounds of it 1. His incarnation that he was come from God 2. His exaltation that was at hand and went to God The chiefest creatures in heaven and the chiefest creatures in earth are not exempted from his dominion for the chiefest in heaven are the Angels and he is the head of all principalities and dominion Col. 2.10 Angels are made subject unto him 1 Pet. 3.22 The chiefest creatures in earth are men and his dominion extendeth vnto all men Thou hast given him power over all flesh Joh. 17.2 Where by all flesh is understood all men and so it is frequently used in Scripture Isai 40.6 Gen. 6.12 The most renowned and glorious of all the sonnes of men are potentates the Kings and Princes of the earth and even they are subject unto his disposall however they may resist his commands He is the Prince of the kings of the earth Revel 1.5 He hath on his vesture and on his thigh a name written King of kings and Lord of Lords chapt 19. v. 16. and 17.14 He can prevaile with his father for the deposing uncrowning and dethroning of whom he pleaseth for the propagation of the Gospell he can depresse a Maxencius and a Licinius and raise a Constantine unto the Imperiall throne But this his Authority reacheth unto more powerfull Princes then any earthly Monarch whatsoever unto death the king of terrors Job 18.14 unto Beelzebub the prince of Devils Math. 9.34 the prince and
inherent in it but by the power and Spirit of Christ concurring with it actuating applying and mightily enforcing of it In Isa 53.1 The Gospell is refer'd to the Prophets and Apostles in regard of ministry and dispensation our report but it is refer'd to the Lord only in point of efficacy and operation the arme of the Lord. Upon the Lord Christ therefore let us depend and to him let us repaire for the successe thereof which brings me to the last particular Fifthly Ministers and people are in the ordinances of Christ all acts of worship to do all in the name of Christ that is with invocation of his name calling upon the name of God through his mediation and this to be included in the phrase as it is used Col 3.17 is the consent of most interpreters on the place by this it is that as all creatures and actions in generall so all ordinances in a more speciall and peculiar manner are sanctified unto us How can we with any probability expect a blessing from Christ upon our publique assemblies on the Lords day when we rush unto them from our beds or worldly businesse without so much as imploring such a blessing in our families or closets If we do not seeke Christ in our home devotions in a way of preparation unto our publique I believe we can hardly be said to be gathered together in his name according to the full import of the expression and without this it will be but presumption to flatter our selves that Christ will be in the mid'st of us Doth a minister preach in the name of Christ when he doth not before hand so much as open his mouth for Christs assistance in his study and concurrence in his pulpit Do people heare in the name of Christ when all the weeke long they do not put up so much as one petition unto him to enable their minister for his worke and to blesse it unto them And if we do not meet together in the name of Christ we may justly feare that Christ will be a stranger unto our meetings Lastly This fulnesse of Christs office bespeakes our due respects it challengeth faith in him obedience unto him and worship of him All Saints should obey the King of Saints the members of the Church should follow the full direction of their head both inward and outward servants should be ruled by the sonne and Lord of the family sheep should be guided by their shepherd the stones in the spirituall building should be regulated unto the foundation Not to hearken unto the messenger of the Covenant how can it be interpreted any other then a refusall of the Covenant To slight the high Priest of our profession what is it but a vertuall renouncing of the Christian religion To be disobedient and disloyall unto the King and head of the Church what is it but an interpretative disclaiming of his soveraignty over the Church Consider the Apostle and high Priest of our profession Christ Jesus Heb. 3.1 The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus noteth is very emphaticall for it signifies not barely to understand apprehend or behold a thing but farther with very great and earnest endeavour to bend and apply the mind unto the consideration of a thing to consider it diligently and heedfully Consider the Apostle and high Priest of our profession is as much as ponder the perfection of Christs office with all possible diligence and attention with all your heart and minds But now words of knowledge in Scripture imply the affections and practice Consider the Apostle and high Priest of our profession that is attentively and deeply weigh the fulnesse and dignity of his calling and accordingly feare love worship serve and obey him Give him all honour and glory throw all your faith and hope upon him seeke for your salvation only in him and carefully decline all offence of him The Apostle Peter having proved 1. Epistle Chapt. 2. vers 6. out of the Prophet Isaiah that Christ is the chiefe corner stone elect and precious which God hath laid in Zion the spirituall house of his Church he inferreth hereupon vers 7. that he is of great price and excellency unto every believer unto you therefore which believe he is precious Here the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the putting of Abstracts for their Concretes usually encreaseth and heightneth a matter and puts weight and an emphasis upon it Vnto you that believe he is an honour that is he is or should be very honourable and exceeding precious in your eies and indeed whom should we esteeme reverence and honour if not the foundation of our salvation that by the faithfull and full discharge of his office upholds every one of our soules from sinking into the very bottom of hell and damnation Can we have too high an estimate of such a person Who would not come unto him and by faith leane upon him Saint Peter exhorts hereunto and backs his exhortation with many motives He is a stone a chiefe corner stone vers 4 6. and therefore you may safely rely upon him He is a living stone a vitall foundation and therefore quickneth whom he will Joh. 5.21 He maketh every member a lively stone Those therefore that are not built upon him are spiritually dead and livelesse Indeed not only the Jewes but the generality of men reject all his offices refuse to build and rely upon him But though he be disallowed of men he is chosen of God God from all eternity designed him unto this office of foundation and in the fulnesse of time actually called sent sealed sanctified qualified and enabled him for execution thereof He is a stone as of great strength so of great price also he is a precious stone precious in regard of the infinite dignity of his person precious in respect of the incomparable value of his satisfaction and merit and precious also in regard of the riches of the gifts and graces wherewith his humane nature was adorned Thus you see that here is stability an enlivening efficacy the decree and call of heaven unspeakable beauty and excellency inviting to come unto Christ come unto him because he is a stone a living stone a stone chosen by God a precious stone You may see farther how that by coming unto him great and ineffable benefit comfort and honour will redound unto us It will be a profitable a comfortable or honourable Course 1. Then it will be very beneficiall and advantageous unto us if we come unto him as unto a living stone we shall as lively stones be built up a spirituall house v. 5. for an habitation of God through the spirit Ephes 2.21 And without dependance upon him as our foundation by faith there will be no place and existence for us in the spirituall structure 2. It will be very comfortable unto us Behold I lay in Zion a chiefe corner stone and he that believeth on him
of this high and mysterious point I shall 1 cleare the words from a misinterpretation of the Socinians 2. Vindicate them from a mis-inference of the Lutherans and 3. Give an answer unto the most materiall objections that are made against this doctrine 1. I shall cleare the words from a mis-interpretation of the k Quâ de causa divinis monitis incitamur ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus in quo id est in cujus doctrina omnis divinitatis plenitudo continetur in quod nihil aliud est quà m Christi disciplinae cam vim esse ut non partem aliquam salutiferae veritatis non umbram non nutu significatam sed clarissimam plenissimamque divinae voluntatis rationem complectatur Vâ—lkel De verâ Relig. lib. 3. cap. 5. pag 47. Socinians who in opposition unto the Deity of Christ darken the text with this ensuing glosse In * Ex Divinitate quoque corporaliter in Christo habitante coëssentialitatem hanc concludi minimè posse inde perspicitur quod Divinit at is nomine nec Dei nec Christi natura sed divinae voluntatis notitia DeÃque colendi ratio intelligi potest atque adeo debet Quam quidem plenitu dinis vocabulo amplificare corporaliter Christo id est ipsius doctrinae inesse ideò asserere voluit Paulus ut divinae veritatis cognitionem perfectam solidam nullaque ex parte adumbratam ut in lege fiebat Christi institutis contineri intelligeremus id quod satis ostendit Divinitatis nomine essentiam ipsius Dei altissimi intelligi nequaquam debere c. Volkel l. 5. c. 10. p. 437 438. him that is in the Doctrine of Christ dwelleth all-fulnesse of the Godhead bodily that is the will of God is revealed and manifested perfectly and fully and that not in a darke and shadowed way as in the Law but bodily that is clearly and plainly To maintaine this interpretation they are forced to faigne that there are two Metonymies in the words that Christ is taken for his Doctrine and the dwelling of allofulnesse of the Godhead bodily therein for the perfect full and cleare manifestation of the will of God Now there is a rule for interpretation of Scripture that should never be violated to wit that we are not to run unto tropes and figures as long as there is no absurdity in the acception of words according unto their proper and native sense or signification If we give way unto the violation of this rule the greatest part of Scripture may be easily wrested from it's true intent and meaning and perverted unto the patronage of errour and eluded when urged for the maintenance of the truth Yea but they pretend that there is absurdity in the proper acception of the words and they have compelling reasons from the text it selfe and context for their assigning of two metonymies in the words Let us heare them speake for themselves 1. Why must Christ here signifie the doctrine of Christ why saith * Christum autem saepenumero non Christi personam aut naturam sed per metonymicam dicendi figuram aliud quippiam vel ad Christum respiciens vel ab illo profectum designare ex tllis locis perspicuum est ubi Christus mysterium inter homines appellatur Col 1.27 ubi Christum accepisse Col. 2.6 Christum didicisse Eph. 4.20 Christum induere debere Rom. 13.14 aut eundem induisse Gal. 3.27 in Christo esse 2 Cor. 5.17 in Christo denique ambulare dicimur Col. 2.6 Hoc autem in loco Divinitatis plenitudinem Christo corporaliter inhaerentem non naturae alicui sed philosophiae legalibusque institutis utpote umbratilibus opponi manifestissimum est Unde efficitur id ejus nomine intelligendum esse quòd paulo ante diximus Volkel loco praedicto Volkeliius it is plaine and evident that oftentimes in Scripture Christ signifieth not the person or nature of Christ but metonymically something respecting Christ or proceeding from him And this he goeth about to manifest from those places of Scripture wherein Christ is termed a mystery among men Col. 1.27 And where men are said to receive Christ Col. 2.6 to learne Christ Ephes 4.20 to put on Christ Rom. 13.14 Gal. 3.27 To be in Christ 2 Cor. 5.17 To walk in Christ Col. 2.6 1. But soft and fare 1. There is a wide difference betwixt may and must Though Christ elsewhere is taken for the doctrine of Christ it doth not therefore follow that it must be so taken here 2. If we looke forwards on the words after they speake plainly of the person of Christ vers 10. and yee are compleate in him which is the head of all principality and power In him we are circumcised v. 11. with him are we buried in baptisme v. 12. You hath he quickened together with him v. 13. nayling the hand-writing of or dinances that was against us unto his crosse v. 14. I hope they will not say that his doctrine is the head of all principality and power that we are crucified in the doctrine of Christ that we are buried and quickened together with his doctrine that the hand-writing of ordinances was nayled unto the Crosse of his doctrine Yea but though they have no countenance from the context following yet they pretend they have it from that foregoing as l Dicti Apostolici Col. 2.9 In Christohabitat tota plenitudo Deitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc proferunt interpretationem quòd in doctr Christi voluntas Dei plenè integrè nobis sit manifestata Schmal contra Frantz p. 67. Catech. Racov. p. 354. Ostorod in disp contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus quia in anteccdentibus agitur de doctrinâ Christi quibus hoc dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. 9. De personâ officio Christi p. 444. Gerhard insinuates out of Schmalcius Ostorodius In the verse immediately preceding say they Christ is put for the Doctrine of Christ and Christ there is the antecedent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text And if the Antecedent Christ signify the doctrine of Christ the relative in him must doe so too For answer in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine and coÌ„mand of Christ is implied signified mediately by the word Christ for Christ signifies the unction of our Saviour as unto his priestly so also propheticall and Kingly office and therefore many Divines doe paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus not after the doctrine or command of Christ But the word Christ immediately here signifies the person of Christ denominated from his unction unto all his offices and so consequently considered as teaching and governing of his Church and that this is the immediate signification of the word here and not any metonymicall sense of it for doctrine is cleare from the coherence with the following
unto the Godhead of Christ to signifie that he is God coëquall and coëssentiall with the Father All-fulnesse is attributed unto the Godhead in him to denote that he is one and the same God with the Father and this exposition excludes all parts and divisibility from the Godhead in Christ 3. Not onely the Philosophers but also the Gnosticks against whom our Apostle here dealeth were not onely for integrall but also for subjective parts of God They maintained a plurality of God's masculine and feminine they parcelled out as it were the perfections of the Deity unto their severall Gods In opposition unto them then and their forged Deities their Aeones the Apostle might very fitly say that in Christ there dwelled all-fullnesse of the Godhead Volkellius thinkes it cannot fall under the suspicion of any that the Godhead should not be full and that in all poynts where it dwelleth But he would have forborne this passage if he had weighed what is said of the Gods of the Heathens by Hesiod in his Theogonia as also what Ecclesiasticall story relates of Simon Magus and Valentinus his Aeones Nay we need not go so high for the disporoofe of this his assertion for it may be convinced of untruth and rashnesse from the tenet of the Lutherans who hold a communication of the Divine properties unto the humanity in part onely For they give it onely omnipresence omnipotency and omniscience but not infinitenesse eternity and simplicity It hath been you see not onely the suspicion but the opinion though erroneous and blasphemous of divers in both primitive and latter times that the Godhead is communicable in part onely The addition therefore of All-fulnesse unto the Godhead is not unnecessary A second argument of p Deinde in ipsâ verborum comprehensione aperte videmus Divinitatis plenitudinem in Christo habitantem doctrinis ab ipâ—ias diseiplinâ— alienis opponi sic Christum hoc in loco si modo oppositionem istam omni absurditate liberare volumus pro suâ doctrinâ accipi vel saltem eatenus quatenus doctrinam illam tradidit rovamquè religionem hominibus prae scripâ—it confiderari quo pacto et alibi Christi nomen usurpari videmus Volkel lib. 6. c. 5. p. 641. Volkellius proceedeth from the cehesion of the words with those foregoing The all-fullnesse of the Godhead that dwelleth in Christ is opposed unto doctrines unto Philosophy the traditions of men and rudiments of the world But now there can be no congruous opposition betwixt the divine essence and doctrines And therefore the divine nature is not here meant For answer The minor is most false for the Deity of Christ may very aptly be opposed as the strongest and most convincing argument we have against all additionall doctrines unto the doctrine or gospell of Christ From the all sufficiency of his person in himselfe it is very obvious unto any man of tolerable reason and understanding to inferre that there is an all sufficiency in his doctrine and an all-fulnesse in his ordinances If the divine essence dwell in him then he needeth no supply from philosophy from traditions and the law of Moses The Apostle might indeed have opposed unto these doctrines the fulnesse and perfection of Christ's owne doctrine but he rather chooseth to lead unto the fountain of all that perfection which is in his doctrine the all-fulnesse of the Godhead dwelling in his person This answere q Doctrinis et traditionibus hominum opponitur non modâ— Christi doctrina quam Christi nomine accipere idem coactâ— est sed ipse Christus quippe qui est caput uostrum fons omnis salutaris sapientiae ad vitam aeternam necessariae ex quo omnes notitiae divinae rivuli in Ecclesiam derivantur loc praedict Gerhard giveth unto Smalcius and Ostorodius Not only the doctrine of Christ saith he is opposed unto the doctrines and traditions of men But Christ himselfe as being our head the fountaine of all saving wisdome necessary unto eternall life from whom all the rivulets of divine knowledge are derived unto the Church I goe on to the third and last r Denique vox corporaliter id quod asserimus ostendit nam prâ—terquam quod quicquid alii dicant nequaquam oftendi possit quo pacto divina substantia corporaliter in quopiam habitare queat satis tum ex hoc ipso loco tum ex verbis illis quae infra v. 17. habentur apparet corpus opponi umbris fic corporalem inhabitationem umbratilâ— qualis in lege fâ—it id quod nihil ad divinam substantiam pertinet sed ad voluntatem lib. 6. cap. 5. pag. 641. objection which is taken from the word Bodily For besides that it can in no wise be shewen after what manner the divine substance can dwell bodily in any one it sufficiently appeareth both from this very place and from those words which are afterwards in vers 17. that body is opposed unto shadowes and so a bodily inhabitation unto an umbratile Such as was in the law which nothing appertaineth unto the divine substance but unto the divine will For answere 1. Here is a dictate that the divine substance cannot dwell in any one bodily which merits not any scholasticall examination but meerely deniall and rejection 2. As for the latter part of the objection Suppose that the bodily inhabitation of the Godhead be opposed unto the umbratile or typicall dwelling of it under the law in the types and shadowes thereof yet this will no wise incommodate our sense but may very well be reconciled with it Because the tabernacle arke and temple were types of Christ's humanity and the typicall presence of the Godhead in them prefigured the personall presence of the Godhead in this The words then may fairely be interpreted of the divine essence and there is no necessity to understand them of the revealed will of God In a second place we shall vindicate the words from a false inference of the Lutherans who hence thus argue for their communication of the properties of the Godhead unto the manhood of Christ That which dwelleth bodily in the humanity of Christ is really communicated thereunto But the divine essence and all the attributes of the Godhead all the fulnesse of the Godhead dwelleth bodily in the humanity and therefore the attributes of the Godhead are really communicated unto the humanity For answer we grant a communication of the properties of the Godhead unto the manhood in an orthodoxe sense that is 1. Å¿ Personalis communicatio proprietatum est communio vel concursus ad casdem operationes ita ut fimâ—l praestentur ab utraque natura sed secundùm suas distinctas proprietates Ames med Theol. lib. 1. cap. 18. sect 21. A concourse with the humane nature unto the same operations so that they are performed together by each nature but according to their own distinct properties 2. A predication of the person denominated from the humane nature or which
tom 2. Quaest 5. Theolog. circa quintum Corallar de subjecto unionis hypostaticae That the hypostaticall union regards and affects the word only extrinsecally as it 's terme and that it respects the manhood only intrinsecally as it 's subject This is the common opinion of Schoolemen and for it Albertinus thus disputeth If the hypostaticall union be intrinsecall unto the word it must be either created or uncreated It cannot be created For this would inferre a change in the Godhead neither can it be uncreated because actuall union hath such an incompleate being as is dependant upon and essentially related unto something else and therefore utterly inconsistent with that infinite perfection which is in an uncreated being The hypostaticall union therefore is not intrinsecall but extrinsecall unto the allofulnesse of the Godhead in Christ Well this promised the absurdity and irrationality of what these men have asserted is apparent 1. For Altingius The union of the two natures can no where exist out of it's subject but the humane nature is the subject in which it is placed and therefore impossible for it to exist where the manhood is not The manhood is not every where and therefore the union is not every where and consequently the manhood is not every where united but onely there where the manhood hath it's existence for denomination from the union only followeth the existence of the union It doth not It cannot denominate where it is not 2. Then for the Great Hooker whereas he saith that the conjunction of the manhood with Deitie is extended as farre as Deitie that the body of Christ is joyned unto Deitie wheresoever Deitie is that his Bodily substance hath every where a presence of true conjunction with Deitie This also is easily refuted upon the same ground as that of Altingius was For however the conjunction of the manhood with the Deitie respects the Deity as a tearme unto which it is yet it regards the manhood alone as the subject in which it is And therefore it is extended as farre as the manhood onely and not as farre as the Deitie in which it is not at all And hereupon it followes that the body of Christ cannot possibly be joyned unto the Godhead where the body is not It cannot have a presence of conjunction where it hath not a presence of existence I shall adde one thing more and then I shall have done with what I have to say in refutation of these worthy Gentlemen The hypostaticall union by the common consent of School-men is modus substantialis not a substantiall entity but only a substantiall manner of being and the res modificata of it the thing which it modificates is the humanity of Christ But now it is utterly impossible that modus a manner of being should have any existence out of or apart from the Thing which it modificates Thus figure cannot exist sever'd from quantity Vbication a re ubicata duratio a durante sessio a sedente The subsistence or personality of a finite narure cannot exist without that nature The Papists who in order unto their monster of transubstantiation hold it possible for accidents to exist separated from their subjects yet are unanimous in affirming that mods cannot possibly by the divine omnipotency exist sunder'd a rebus modificatis All this being presupposed let any that is tender of the reputation of Mr Hooker tell me what probability of coherence there is betwixt these two propositions of his that the actuall position of Christ's manhood the res modificata i◠restrained and tyed unto a certaine place and yet that the modus the conjunction thereof with the Deitie is extended as farre as Deitie I shall illustrate what I have said by instancing in the union of the soule with the head of a man which though it be terminated unto the soule is onely placed in the head tanquam subjecto or rather re modificatâ Therefore this union is commensurate unto the presence of the head and cannot be said to be extended as farre as the soule which is tota in toto and tota in qualibet parte Though then the soule which is in the head be in all the other members yet we cannot say that it is united with the head in them As for the application of the similitude the reader may easily supply that out of what hath been already delivered That which occasioned this mistake in Altingius and Mr Hooker was as I suppose their conceite that if the manhood be not every where united with the person of the word and therein with the Godhead that then the person of the word and the Godhead may be said somewhere to be separated from the manhood This is apparent by the whole series of Altingius his discourse and no lesse seemeth to be imported by this following passage in Hooker premised by way of proofe unto this his assertion Because this substance saith he is inseparably joyned to that personall word which by his very divine essence is present with all things the nature which cannot have in it selfe universall presence hath it after a sort by being no where severed from that which every where is present c. But this is a Lutheran conceit and very untrue for from the infinitenesse and simplicity of the word it inevitably followeth that if it be any where united with the manhood that then it can no where be sever'd therefrom and we may illustrate it by that similitude which I have often alleadged of the soule We cannot say of the soule in the feet that it is separated from the head because the same indivisible soule that is in the feet is substantially united with the head and the union of the soule with the head is not in the feet but in the head onely there is nothing touching this particular which I can thinke of that remaineth unsatisfied but only one passage more in Hooker which I shall transcribe and briefly reply unto In as much saith he as that infinite word is not divisible into parts it could not in part but must needs be wholy incarnate and consequently wheresoever the word is it hath with it manhood else should the word be in part or somewhere God onely and not man which is impossible for the person of Christ is whole perfect God and perfect man wheresoever c. For answer unto this I offer these following particulars 1. This objection is every way as forcible for the actuall position of the manhood every where as well as for the conjunction of it with the Deity every where And the Lutherans from it thus argue for the ubiquity of the manhood Christ is every where man therefore every where he hath his manhood For if somewhere he should not have his manhood he should somewhere be man without his manhood which is absurd But now Mr Hooker denyeth the actuall position of the manhood every where and yet his argument mutatis mutandis with due change is as cogent for
that as for the conjunction of it with the Deity every where But besides this answer ad hominem in a Second place I answer directly by denying the consequence of this proposition If the word hath not with it the manhood wheresoever it is then it should be somewhere not man For because of the simplicity indivisibility and infinitenesse of the Godhead this is sufficient ground to say that the person of the word is every where man if any where it be personally united with the humane nature Thus because the reasonable soule being indivisible is substantially united with the head we may say of it in all the members that it is the forme of the head and yet it 's information of and conjunction with the head is placed onely in the head and not extended unto any other member 3. If Mr Hooker had but consulted the Schoolmen he would never have troubled his readers with this objection unto which they give a perspicuous answer This b Illa autem propositio Chri stus ubique est Homo distinguenda est Nam si illa pâ—rticula ubique cadit supra praelicatum Homo tunc falsa est propositio Ratio est quia praedicata supponunt pro formali significato ergò homo quando est praedicatum supponit pro humanitate Cùm ergò dicitur Christas ubique est homo sensus est Christus ubique habet suam humanitatem Quod falsum est ficut etiam falsum est dicere Christus ab aeterno est homo id est ab aeterno habet suam hamanitatem Si autem particulâ— ubique conjunâ— gitur praecisè cum subjecto tunc admitti porest illa propositio Christus ubique est homo id est Christus qui est ubique est homo Vâ—l Christus ubique existens est homo Hinc patet eodem mode distinguendam esse hanc propositionem verbum aliâ—ubi non est homo Nam vera est hec sensu verbum alicubi est fine humanit 〈◊〉 vel verbum alicubi non habet suam humanitatem Falsa est hoc sensu verbum alicubi existens non potest dici homo vel verbum alicubi existens non est homo Similes sunt hae duae Anima alicubi est fine capite anima alicubi existens non est forma capitis Haec enim falsa est illa vera Becan Sum. Theol. tom 5. cap. 7. quaest 4. pag. 127 128. De illa propositione Christus ubique est homo si illud ubique â—…at supra praedicatum homo D. Thom. dicit in rigore esse falsum quia praedicata formalitèr tenentur ideò illud ubique cadit supra humanitatem ipsam significat illam esse ubique seu ubique copulari tali supposito Sicut haec etiam est falsapropositio Christus ab aeterno est homo propter eandem rationem haec similitèr anima ubicunque est informat manum c. Si tamen adverbium prâ—…isè conjungatur cum subjecto admitti potest illa locutio sensus enim erit hoc suppositum quod est ubique esse hominem de illo ubique existente verè diciposse esse hominem Suarcz in tert part Thomae disput 32. sect 4. pag. 532. proposition say they Christ is every where man is to be distinguished The particle every where may be referred unto either the predicate man or the subject Christ If it be referred unto the predicate and the sense of it be that the manhood is every where or that it is every where coupled with the person of the word then it is false as it is false to say that Christ was man from everlasting and as it is false to affirme that the soule informeth the head wheresoever it existeth But now if we referre it to the subject and the meaning of the proposition be that Christ who is every where is man then it is true and sound for Christ is every where in regard of his person But this will yield no advantage unto the opinion of Mr Hooker that the union or conjunction of the manhood with the Deitie is extended as farre as the Deitie If any one of the admirers of Mr Hooker thinke that I have wronged their great patron of ceremonies in this discourse I shall be contented to be disciplined by them so they will doe it with arguments and not with invectives In the third and last place I shall dispatch an answere unto those objections against this personall union which are of greatest weight and they shall be drawne 1. From the extreames of the union considered severally and apart 2. From a comparison of them togeither in regard of their disproportion and disparation 1. From the extreames of the union considered severally and apart 1. From the person of the word and the Godhead in which it subsisted from all eternity and 2. From the humanity 1. From the person of the word and the Godhead in which it subsisted from all eternity 1. From the person of the word from the simplicity compleatnesse and unchangeablenesse of it 1. From the simplicity of it The word considered in it selfe is most simple and uncompounded But the result of it's union with the manhood is compounded for that is nothing else but Christ or the word incarnate the word subsisting in the divine nature in a connaturall way per connaturalitatem and in the humane nature by assumption thereof And Christ the word incarnate consisteth proximè and immediately of the manhood and subsistence of the word consequently and mediatly of the divine and humane nature and therefore it is compounded But now this composition will be a great imbasure unto the word for in every composition there are parts compounding that mutually perfect one another and are of their owne nature ordained to compound the whole All which particulars are utterly repugnant unto the perfection of the word For that is infinite and therefore it cannot be a part for then it should have an incompleate being it cannot be perfected by the manhood and lastly it cannot have any naturall tendency unto composition For answere unto this 1. c Duplex est compositio una hujus ex his alia hujus ad hoc Prima compositio est sicut compositio hominis ex anima corpore ex quibus tanquam ex partibus consistit intrinsecè Secunda compositio est accidentis ad subjectum vel subjecti cum accidente Non enim subjectum compositum est ex subjecto accidente nec accidens ex accidente subjecto sed unum est alteri compositum id est cum alio positum quamvis aggregatum ex ut oque possit dici compositum ex eis Tunc ad quaestionem dicendum quòd persona verbi post incarnationem non fuit composita prima compositione quae est hujus ex his Cujus ratio est quia omne tale compositum dependet ex componeâ—tihus tanquam ex partibus constituentibus ipsum est posterius ipsis saltem
ordine naturae Sed personalitas Christi non dependet à natura divina humana tanquam ex partibus constituentibus ipsam nec est aliquid posterius ipsis Imò praeexistit saltem alteri naturae sâ—…l humanae ergò personae Christi non est composita ex natura divina humana Si autem loquamur de secunda compositione quae est hajus aâ— hoc adhâ—c talâ—s fit dupliciter uno modo per inhaerentiam unius ad alteram qualis est compositio accidentis ad subjectum hoc modo persona verbi non est composita post incarnationem quia nec ipsa qua subiectivè existit natura humana nec natura humana potest alicui inhaerere Quod patet per rationem quia omne quod recipit aliquid inse per modum inhaerentiae se habet ad ipsum ut potentia passiva ad actum ficut perfectibile ad suam perfectionem Sed persona divina non potest schabere ad quodcunque aliud per modum potentiae passivae vel per modum perfectibilis ergo ipsa non est componibilis alicui per modum inhaerentiae Alio modo sit talis compositio per solâ—m dependentiam habitudinis relativè ita ut unum fit inexistens aliud verò subsistens terminans respectum dependentiam inexistentis hâ—c modo persona divina post incarnationem fuit composita quia quae prius subsistebat in soâ—â natura divina post incarnationem terminavit per suam subsistentiam dependentiam naturae humanae c. lib. 3. Dist 7. q. 3. Durand distinguisheth of a twofold composition Hujus ex his hujus ad hoc 1. Hujus ex his Such is the composition of man of a body and soule of which it consisteth intrinsecally as of parts And this composition he rejecteth because that which is thus compounded dependeth of it's parts compounding is after them at least in order of nature But now the personality of Christ doth not depend upon the humane and divine nature as parts constituting it neither is it after them in order of nature nay it preexisted unto one nature to wit the humane and therefore the person of Christ is not compounded of the divine and humane nature if we speake of this kind of composition There is saith he a second kind of composition and that is hujus ad hoc and it is not so properly a composition of a third thing out of the things united as an adjoyning of one of the things united unto the other And thus the person of the word after the incarnation may be said to be compounded For hereby the humane nature is added unto the person of the word and unto the divine nature in the unity of the same person But now he allo subdivideth this composition which he tearmeth hujus ad hoc For it is either by inherence of one thing in another and such is the composition of an accident with it's subject or else by way of a suppositall dependance of one thing upon and relation unto another so that the one should substantially inexist in the other and the other should terminate the respect and dependance of the former which inexists and after this latter manner the person of the word is after the incarnation compounded Because whereas before it subsisted onely in the divine nature after the incarnation it by it's subsistence terminated the dependance of the humane nature Thus he A second answere is given by Aquinas That this composition is not ratione partium but ratione numeri part 3. q. 2. art 4. His plaine meaning is that the things reckoned up in this composition to wit the personality or subsistence of the word and the humanity or the deitie and humanity are not parts properly so called for this would imply imperfection and incompleatnesse in the word but yet they are things really distinct and that in number substantially united together And the union thinks he of things really and numerically distinguished if it be not a meere aggregation is sufficient to make a composition as the word may be taken in the most generall acception of it In a third place The Scotists out of Bonaventure distinguish of a proper and improper or similitudinary composition They grant that the person of the word after the incarnation is compounded taking the word composition in a large and improper sense But then they utterly deny that it is compounded in strictnesse and propriety of speech For as d compositio propriè rigorosè sumpta necessariò exposcit quòd alterum ex componentibus habeat rationem actus alterum rationem potentiae passivae sed nihil est in persona Christi quod habeat rationem actus informantis rationem potentiae ad ejus compositionem ergò nullo modo est dicenda propriè composita Maior ex bis quae supra notavimus patet Miner verò ostenditur Quia si fiat comparatio inter naturam divinam humanam neutra ratione mactus informantis nec rationem potentiae passivae habere potest quia natura divina cùm fit purissimus actus per se existens nec informari nec informare potest Pratere à quia in omni coÌ„positione compositum est quolibet ex componentibus perfectius at natura Divina nihil perfectius excogitari potest agitur c Si verò fiat comparatio naturae humanae divinae ad personam Christi dici etiam non potest quod ibi sit compositum expersona naturis propter easdem rationes Super. tert lib. sentent controv 3. art 3. pag. 71 72. Rada objecteth all proper composition is of an informing act and passive power But now if we compare togeither the person of the word and his humanity or the Deitie and the humanity as united togeither they cannot be thus related one unto another For the person of the word and the divine nature in which it subsists is a most pure act and therefore nec informari nec informare potest Adde hereunto that that which is compounded of parts properly so tearmed is better and more noble then each of the parts compounding considered single and apart by themselves But Christ the word incarnate cannot be more noble then the word considered praecise as it was in it selfe from all eternity for it was of infinite perfection and there can be no greater perfection then that which is infinite 4. The Thomists who doe most eagerly contend that this is a composition properly so called doe yet so refine the word and take it in so abstractive a sense as that it excludes all imperfection Indeed the imperfections mentioned in the objections of Rada are peculiar unto ordinary and naturall compositions But this say they is an extraordinary and supernaturall composition of which we have no more but this one instance and therefore it is not to be measured by them Cajetan is here very wary and modest For he dares not say absolutely and
i sta naturae humanae tanta et tam celsa summa subvectio ut quo attolleretur altius non habet August de prae destinatione sanctorum ca 15. genere doni It is the greatest gift God can bestow upon mankind for therein God communicates unto a created nature that infinite and uncreated perfection which he hath in himselfe by communicating unto it a divine person with a substantiall and personall communication then which no greater communication of the Deitie is imaginable This is apparent 1. Ex parte ipsius unionis from the union it selfe For this union placeth man in an higher ranke and order then any other supernaturall gift for it maketh that man is God which no other gift either of grace or glory can performe 2. It is evident from the adequate tearme resulting from this union which is Christ For he is more perfect then any creature whatsoever There be some that have but a very remote interest in and little benefit by this ennoblement of our nature to wit the enemies of Christ and his Church for unto them without repentance it will minister but matter of greater terrour How will they be confounded to see that he whom they have all their lives long opposed is so great and glorious a person in whom dwelleth all fulnesse of the Godhead c. But now all true believers whatsoever are nearely and deepely concerned and interested herein 1. In regard of their intimate relation unto him they are his members friends spouse bone of his bone flesh of his flesh 2. Because this dignifying of his humanity by the hypostaticall union was for their sakes to make them compleate to perfect their happinesse to render them righteous and make them gracious and glorious This exposition though it containeth nothing but truth yet I conceive is not the sense of the Apostle in this place For the compleatnesse here included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated compleat or filled denominates believers immediatly to be compleate impleate or filled But however Believers have interest in and relation unto the dwelling of all-fulnesse of the Godhead in Christ yet the fulnesse of the Godhead dwelling in the humanity of Christ doth not immediately denominate them compleat For to assert that would open a plaine way unto the errour of Osiander who held that Believers are denominated righteous by the essentiall righteousnesse of Christ's Godhead The grossenesse of which tenet Gerhard loc Com. tom 2. de justificat Chapt. 5. sect 195. pag. 677. proveth amongst divers others by this consideration that if Believers may be called righteous from the essentiall righteousnesse of God then also they may be denominated omnipotent from the essentiall omnipotency of the Deity Indeed the fulnesse of the Godhead denominateth believers compleate mediately and causally For it is the Cause and ground of all their spirituall compleatnesse and supernaturall perfection so that they may be said to be compleat from it though they cannot be so properly denominated compleate with it But this cannot be the sence of the words without a metonymie And in exposition of scripture we are not to flie unto tropes unlesse there be some absurdity if the words be taken properly And what absurdity is there if by the compleatnesse or fulnesse which is the abstract of the concrete compleate or filled in the text we understand not the fulnesse of the Godhead dwelling in Christ but a fulnesse or compleatnesse derived or communicated unto believers from Christ with which they are truely invested and which immediately denominates them Those that goe this way to worke in the exposition of the place are yet subdivided For some restraine it unto the compleatnesse of justification Others enlarge it unto the whole perfection which a Christian participates from Christ unto the compleatnesse as of their justification so also sanctification and glorification 1. Some restraine it unto the compleatnesse of Believers justification and they thinke that the scope of the Apostle is to declare that the compleatnesse or perfection by which they are perfectly justified before God lieth out of themselves in Christ Ye are compleat in him that is ye are compleate not from him by any inherent righteousnesse for that is in this life incompleate and imperfect Isay 64.6 But ye are compleate in him that is by a compleatnesse or perfection in him which is imputed unto you that is accepted for you unto justification 2 Cor. 5.21 1 Cor. 1.30 Eph. 1.6 Phil. 3.9 As for that stale objection of the Papists Every thing is what it is formally by something inherent in it selfe Man then cannot be formally righteous before God with a righteousnesse that is in Christ no more then he may be denominated formally wise from the wisedome of another This is by some revived against the imputation of Christ's righteousnesse with a great deale of eagernesse and violence who yet looke upon themselves as Protestants of the highest forme and take it in great snuffe to be told by any of compliance with Papists herein As for the argument it selfe these men would never have thus troubled the world with it anew if they had but seriously considered the answers that are given by the generality of Protestants hereunto Two worthies of our owne nation Abbot and Ames have given unto it so cleare and full a solution as I am confident will satisfy all impartiall and unprejudiced readers 1. Dr Abbot in his second part of his defence of the reformed Catholique against Bishop pag. 423 424. We say saith he that a man may be formally just two manner of wayes A man is one way formally just in qualitie Another way formally just in law Formally just in qualitie is he in whom is found the perfect inward forme and qualitie of justice and righteousnesse without spot or staine and thus it were absurd indeed to say that a man may be formally just by the justice of another because the inherent qualitie of one subject cannot become the inherent qualitie of another But in course of law and judgment the forme of justice is not to be subject to crime or accusation and he is formally just against whom no action or accusation is liable by law Now it is true indeed that every one that is formally just in qualitie is also formally just in law but yet a man may be formally just in law who by inherent forme and qualitie is not just For in this sort a man becommeth just by pardon and forgivenesse because pardon being obtained the law proceedeth no farther and all imputation of the offence in law is taken away as if it had never been committed And this is the state of our justice and righteousnesse in the sight of God that through the imputation of the merit and satisfaction of Jesus Christ our sinnes are forgiven us and thereby no accusation is liable against us either as having done what we ought not to doe or not done what we ought to do according to
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
Priests bearing the names of the children of Israel upon his two x Quod verò spectat usum Ephod seu amiculi debuit reliquis vestibus summi Sacerdotis superindui eidem pectorale inseri in gemmis quae humero aptarentur habere nomina duodecim filiorum Israel ut significaret Christum Ecclesiam ejusque membra omnia semper in memoria habere etiam obverso tergo propter amorem ardentissimum quo eos prosequitur ac propter ipsos coram Deo semper apparere Heb. 7.16 Rivet in locum shoulders for a memoriall as well as on his breast plate ver 12. His heart is towards them when his face is not I shall close all these testimonies with that of the Apostle Paul Ep. 3.18,19 then which no one place of Scripture more fully expresseth the transcendency of Christs love unto us 1. Vers 18. He ascribes unto Christ's love one dimension more then Naturalists attribute unto bodies not onely length breadth depth but also height a Dickson in locum Length in regard of it's eternity breadth in respect of it's extent unto all ages and orders of men unto the Catholique Church scattered over the face of the whole earth depth in regard of it's condescension unto a deliverance of us out of an abysse of sinne and misery Height in regard of it's exaltation of us unto an heavenly happinesse Aquinas as Estius informeth mee thinkes that the Apostle here alludeth unto Job 11.8,9 It is as high as heaven what canst thou doe Deeper then Hell what canst thou know the measure thereof is longer then the earth and broader then the sea But now in vers 19. we have this immensity of Christ's love set forth more plainly The love of Christ passeth knowledge that is cannot be perfectly fully and exactly knowne either by men or Angels The Apostle thinks b Videri potest Apostolus respice real Gnosticos qui hoc superbo nomine sese nuncupaverunt à scientia quam sihi peculiariter venditabant utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atqui longè majus est scire charitateÌ„ Christi â—…pote quae universam Gnosticorum omniúmque Philosophorum scientiam excedit quia mysterium charitatis Christi quâ semetipsum pro nobis tradidit in cor hominis cujusquam non ascendit sicut in genere de hujusmodi mysteriis sapientiae Christianae testatur Apostolus 1. Cor. 2.9 Estius seems to have regard unto the Gnosticks who called themselves by this proud name from that knowledge which they pretended unto above others To take them off from this overweening conceit the Apostle tels them that the love of Christ is so incomprehensible as that it surpasseth all the capacity of our wits fully to conceive it in our minds and therefore it is able to puzzle and non-plus them and all others that vainly boast a knowledge of darke and hidden mysteries Unto these testimonies I shall adde two other arguments of the fulnesse of Christs love 1. The freenesse of it And 2. the unmeasurablenesse of it's fruits or effects 1. The absolute freenesse of it It was neither for his advantage as an end nor for our deservings as a motive He first loved us 1 Joh. 4.19 While we were sinners Christ died for us Rom. 5.8 When we were enemies we were reconciled unto God by the death of his Sonne vers 10. As it is unmerited so secondly its fruits and effects to wit his purchase and application of our redemption are unmeasurable by our understandings here in this life 1 His purchase of our redemption not by corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18,19 did so farre exceed humane reason as that it became thereunto a rocke of offence Greater love saith our Saviour hath no man then this that a man lay downe his life for his friend Joh. 15.13 But he himselfe hath given us a greater expression of his owne love He hath laid downe his life for enemies for traytours and rebels and besides this life that he laid downe cannot be equalled by the lives of the greatest of all the sons of men For it was the life of the Son of God and therefore of peerelesse and inestimable value 1 Joh. 3.16 2. As for his application of our redemption if we endeavour to search it unto the bottome it will be found farre to surmount humane reach Is not the originall of it our election one of the most mysterious points in all Divinity are not the parts of it vocation justification adoption sanctification glorification all matters of perplext difficulty Alas how endlesse intricate are the disputes of most learned Theologues touching their nature order and distinction And we should but flatter our selves to expect a decision of these disputes fully and clearely satisfactory as long as we remaine cloathed with corruptible flesh To make now some briefe application of this fulnesse of Christ's love unto us 1. It yeilds abundant consolation unto all true believers That may be said of them which was prophesied of Naphtali Deut. 33.23 They shall be satisfied with favour and full of the blessing of the Lord. The earth is full of the goodnesse of the Lord Psal 33. â—5 Therefore much more the Church Riches of patience long suffering and forbearance are extended unto vessels of wrath Rom. 9.22 Rom. 2.4 therefore undoubtedly the c Divitias gloriae pro gloriofissimas Hebraismus Pareus riches of glory that is glorious grace or the most glorious riches of grace Rom. 9.23 shall be heaped and poured upon vessels of mercy If Christ as a private person out of Charity unto the humane nature as * Dr Twisse some hold did commiserate the impenitent Jewes and wept over them Luk. 19.41 O then what yearning of bowels what tendernesse of compassion is there in him by vertue of his office as he is mediator towards those whom his father hath given him If our hearts be sad and disconsolate our spirits weary wounded and heavy laden with the sense of sinne Why Christ's love saith the Church is better then wine Cant. 1.2 Wine is a very comfortable creature making glad the heart Psal 104.15 and the life merry It maketh the needy and those that are of heavy heart to forget their poverty and remember their misery no more Prov. 31.6,7 and therefore may very well by a synecdoche be put for all worldly delights The words then may be thus paraphrased Thy love is sweeter more comfortable pleasant and rejoycing the heart then the choicest of earthly pleasures If we are assayled by our Corruptions within by temptations afflictions and persecutions without why Christ's love is a banner over us animating us to quit our selves as becommeth the souldiers of the Lord of Hosts for the use of a banner standard or ensigne is as to draw and keepe souldiers togeither Isay 5.26 and 11.10 So also to encourage them Psal 60.4 thou hast given a
great expression of Christs love his death upon the crosse 1 Cor. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified Indeed Christs love is the epitome and center the fulfilling of both Law and Gospell Rom. 13.8 it was out of love that he performed the duties and sufferd the penalties of the law for us It is out of love that he hath revealed and will accomplish the promises of the Gospell unto us A second motive unto the study of the love of Christ is the incomprehensiblenesse of it It passeth knowledge and therefore though we arrive unto never so great a degree in our knowledge of the love of Christ yet still there will be a terra incognita place for new and farther discoveries Christs love is a structure of vast indeed infinite extent It is as it is said of God Iob. 11.8,9 As high as heaven deeper then hell larger then the earth and broader then the sea and therefore impossible we should exactly measure it in all these dimensions However let us labour to measure it as exactly as we can that we may comprehend so much of the length breadth depth and height thereof as is discoverable by the saints here in this life The love of Christ then is a most spacious object for contemplation in the meditation of which we may exercise our selves day and night and into which to use the expression of Calvin nos quasi demergamus we may as it were plunge our selves over head and eares as into an ocean that hath no bottome A third motive in this place is from the proper and adequate subject of this knowledge That ye may be able to comprehend with all Saints c. The knowledge of Christs love is the priviledge of the saints common unto all believers and withall it is so proper and peculiar unto them as that it belongs unto none but saints If thou hast an effectuall and applicative knowledge though but in a remisse degree of the transcendent love of Christ thou art then a saint and if thou art a gratious faint here on earth thou maist be confident that thou shalt be a glorious saint in heaven But now if on the other side thou livest dyest in ignorance or meerely in a notionall or uneffectuall knowledg of the love of Christ thou can'st have no evidence of thy saintship And if thou art not a saint here thy portion will be with damned Fiends and Divels in hell hereafter A fourth motive is the influence of the knowledge of Christ's love and that is 1. preservative from fainting in tribulations here 2. preparative for the allfulnesse of God in heaven hereafter 1. Preservative from fainting in tribulation here And this may be gathered from comparison of these verses with the foregoing For vers 13. The Apostle dehorts them from fainting at the newes of his troubles I desire that you faint not at my tribulation for you and in the following verses he backes this dehortation with a most humble and fervent petition the preface unto which we have verses 14 15. for this cause I bow my knee unto the father of our Lord Jesus Christ c. The matters or things petitioned for are three 1. Corroboration and confirmation by the spirit of God vers 16. that he would grant you according unto the riches of his glory to be strengthned with might by his spirit in the inner man 2. A further union with Christ vers 17. and 3. which belongs unto our purpose a practicall and experimentall apprehension of the love of Christ that ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. 18 19. By this coherence you see that a feeling and efficacious knowledge of Christs love and the dimensions thereof will embolden and hearten the saints in their owne and others troubles and as a soveraigne cordiall keep them from all despondency and sinking of spirit A second branch of its influence is preparative for the all fullnesse of God vers 19. I bow my knees unto the father of our Lord Jesus Christ vers 14. that ye may be able to comprehend c. and to know the love of Christ c. that ye might be filled with all the fullnesse of God vers 18 19 that is with a full knowledge of God in the beatificall vision the full image of God a full participation of the divine nature a full union with fruition of God full and immediate influences from God according unto that of the Apostle 1 Cor. 15.28 God shall be all in all that is in all the elect he shall be vice omnium instead of all ordinances unto their soules instead of all meanes and helpes unto their bodies And I saw no temple therein for the Lord God almighty and the Lamb are the Temple of it And the city had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lamb is the light thereof Revel 21.22,23 The meaning of the place is that God shall immediatly by himselfe supply the efficiency of all second causes whatsoever Before I leave these words I shall out of them direct unto a cause of the knowledge of the love of Christ to wit to be rooted and grounded in love vers 17. that is either in our assurance of Gods love in Christ unto us or else in the habit of our love unto God and Christ I bow my knees unto the father c. that ye being rooted and grounded in love may be able to comprehend know the love of Christ c. They which are rooted and grounded in love are able to reach the dimensions of Christs love to know the love of Christ which passeth knowledge c. A full and firme assurance of Gods love in Christ unto us and our firme and constant love of God and Christ will put us upon a most industrious search after all the secrets of Christs love unto our soules Whereas on the other side those that either despaire or doubt of that love of God and Christ as also those that have but faint affections and inconstant desires towards them all such make but a very slow progresse in the study and knowledge of Christs love The last exhortation is unto an imitation of this fulnesse of love Walke in love saith the Apostle as Christ also hath loved us and hath given himselfe for us an offering and a sacrifice unto God c Ephes 5.2 In which words we have 1. An exhortation unto the duty of love walke in love 2. A direction unto a patterne whereunto we must conforme our selves in performance of this duty 1. As for the exhortation it is observed by the solid and judicious Zanchy that it is not barely to love but to walke in love that is to passe the whole course of our life to spend all
adequate or commensurate unto the object of grace God who is cognoscibilis amabilis and participabilis in infinitum Before I proceede unto the third acception of the fulnesse of grace I must remove an objection out of my way It may be objected that it were not an endowment sufficient to qualify Christ for the relation of headship to have so much grace as would fill his capacity His capacity might be but narrow and so though he had as much grace as he could receive yet he might not have much in that he might not be able to receive much A small vessell may be full of any liquor and yet containe no great quantity of it Even so might Christ be full of grace in this sence and yet have no great measure of grace Unto this some answere that the humane nature in vertue of that most intimate association of the natures divine and humane in one person had it's capacity it 's power of receiving grace enlarged as much as might be So that by means hereof it became larger then the capacity of all the Angels in heaven comprehensive of more grace then they nay farre wider then it would have beene if it had not been joyned or then it would be if it should be disjoyned from the person of the word But this is an opinion that e Quod Bonav Ricard affirmant quamounque puram creaturam sive Angelum sive rationalem animam esse capacem gratiaeusque ad certum gradum ita ut de potentia absoluta non possit recipere majorem nihilcminus animam Christi unitam verbo fact am esse capaciorem intenfioris gratiae quam esse possit in aliqua pura creatura in ipsamet animae Christi si non esset unita verbo hoc enim fine fundamento dictum est nullo-modo intelligi potest nam licet congruentia ad recipiendam majorem gratiam possit esse major ratione unionis sicus capacitas proxima quae est per actum vel dispositionem propriam augeri possit ut loquitur D. Thom. 2 a. 2 ae q. 24 art 7. tamen capacitas remota quasi fundamentalis quae est in natura ipsa nec crescere potest nec mutari quia haec nihil aliud est quam entitas naturae cui talis perfectio non repugnat Et deinde multò minùs intelligi potest quod per unionem augeatur cùm verbum ipsum nec possit concurrere per modum potentiae passivae ad suscipiendam gratiam nec aliquo modo immutet ipsam animam secundùm entitatem naturalem ejus ut capaciorem illam faciat gratia haec non aliter inhaereat illi animae quam si per se esset separata Adde quòd si illa anima capacior fieret per unionem sicut unio eft infinita ita illa capacitas infinitè augeretur ergò vel haberet illa anima infinitam gratiam vel certe posset in illâ gratia in infinitum augeri quod isti autores non concedunt Suarez in tertiam part Thomae disp 22. s 2. Censures for groundlesse and sencelesse He confesseth that by union of both natures in one person the congruity for the humanity to receive from the divine nature a larger measure of grace is much increased Meeter it is that from the Deitie there should be a cōmunication of a greater measure of grace unto that nature in which the fulnesse of it dwelleth bodily then unto another not linkt unto it in so neere and close a tye And then farther he doth not deny but that by the conjunction of the manhood with the divine person and nature the more neere and immediate capacity of the soule to receive grace may be much enlarged Seeing that even is us our hearts by the habit 's and exercise of our proper graces are wonderfully dilated and opened as it were made more comprehensive able to receive more grace then otherwise By Solomons Wisedome and understanding the largenesse of his heart was even as the sand that is on the sea shore 1 Kings 4.29 I will runne the way of thy commandments when thou shalt enlarge my heart Psalm 119.32 to wit by holinesse and sanctification O ye Corinthians our mouth is open unto you our heart is enlarged 2 Corinth 6.11 to wit by love and affection But now as for the remote obedientiall and as it were the fundamentall capacity of the soule towards grace of which the patrons of the forementioned opinion onely speake how the union should stretch and widen that he cannot conceive For that being undistinguished from the very nature and being of the soule indeed being nothing else but the soule it selfe considered as compatible with grace how can it possibly admit either of change or encrease Equall it is alike large in all reasonable and intellectuall creatures and is not to be measured by any naturall or supernaturall perfection of its subject but is of it selfe indifferent unto the receipt of any kind or degree of grace consistent with the finite and created being of an intellectuall nature Not resting therefore in this unsatisfying answere we will in the next place shew how that in Chist there was a fulnesse of grace not onely in regard to his capacity his power of receiving it but also in respect of f Aliquando plenitudo significateximiam aliquam perfectionem gratiae quae adaequet statum vel munus aut dignitatem suscipientis Plenum enim propriè dicitur quod tantum habet quantum capere potest ad bunc modum plenus gratiâ dicitur Qui habet eximiam aliquam gratiam proportionalam dignitati vel muneri in quo à Deo constitutus est haec plenitudo cum respectiva fit potest esse multiplex major vel minor juxta veritatem statuum vel dignitatum cum quibus fit comparatio hoc modo alia est plenitudo B. Virginis alia Johan Baptistae c. omnis verò haec plenitudo est respectiva secundùm quid Christi verò plenitudo est plenitudo simpliciter quia licet gratiae Christi plenitudo etiam fuerit proportionata dignitati personae unionis tamen quia illa dignitas personae erat suprema omnium eminenter omnes alias continens ideò talis plenitudo respectiva in plenitudinem simpliciter redundavit Et hinc etiam factum est ut haec plenitudo fit quanta esse potest non tantum ex parte objecti sed etiam ex parte formae quia scilicet in Christo pervenit gratia ad totam intentionem perfectionem quam secundùm se habere potest saltem secundùm legem ordiuariam Suarez in tertiam part Thomae disp 22. sect 2. pag. 395. grace it selfe And such a fulnesse I am sure is sufficient to constitute him head of the Church What it is Aquinas tels us pag. 3. quaest 7. Art 10. Ex parte quidem ipsius gratiae dicitur esse plenitudo gratiae Ex eo
per eam fit ut illa gratia conjuncta sit aliquo modo divinae personae dici potest ex hac conjunctione habere hanc gratiam quendam infinitum valorem dignitatem non quia illi addatur aliquid Physicum vel reale distinctum ab ipsa a persona divina seu ab unione humanitatis ad ipsam nihil enim hujusmodi fingi aut excogitari potest sed quia secundum moralem aestimationem quandam dignitatem excellentiam habet ex hac conjunctione Sicut humanitas ipsa infinitam dignitatem habet ex unione sicut operationes Christi ex eadem radice seu coniunctione habent infinitum valorem in esse meriti Illa enim unio ad verbum quasi elevat et nobilitat quicquid illi conjungitur iuxta uniuscujusque modum capacitatem Unde quia opus bonum est meritorium dat illi infinitum valorem in illo ordine quia opus paenale est satisfactorium dat illi infinitatem in genere satisfactionis quia ergo gratia ex propriâ ratione habet facere gratum dilectum ideo per hane unionem accipit quandam dignitatem valorem ratione cuius censetur facere infinite gratum hoc est habere quandam infinitatem in esse gratiae in ordine ad unionem Quod rectè per effectus declaratur nam hinc habet quod sit proximum principium infiniti meriti quamvis enim gratia unionis fit principalis radix huius quantitatis in merito gratia tamen habitualis est veluti proximum principium ejus Et hinc etiam habet ut possit influere in infinitos homines nam ad omnes potest extendi fructus eius etiamsi in infinitum multiplicarentur ibid. in tert part Thomae t. 1. disp 22. sect 1. that the grace of Christ may be considered either absolutely or relatively 1. Absolutely intrinsecally really and Physically as it is in it's selfe so it is finite communicating unto his soule though a great yet but a finite beauty and perfection and rendring it proportionate but unto a finite weight of glory 2. Relatively as referred unto the grace of union as conjoyned unto the divine and infinite person of the sonne as it is the grace of the son of God And so it is in some sort infinite not as though by this conjunction there were imparted to it any physicall and reall perfection onely according to the morall estimation of things it receiveth thereby a dignity and excellency answerable to that of the person an infinite dignity and excellency For union of the manhood unto the divine person nature in that person relatively ennobleth and exalteth whatsoever belongeth unto the humane nature in manner and measure suitable to its nature and capacity Hence its bloud was the bloud of God it 's obedidience and sufferings the obedience and sufferings of God and therefore infinitely satisfactory meritorious its grace and vertues the grace and vertues of God himselfe and so consequently however in esse reali ' of a finite nature yet they were in esse morali of an infinite worth and value able to be the ground of an infinite merit and the principle of influence upon an infinite number of men Having done with the explication of the point I shall in the next place goe on to the second thing I proposed the confirmation of it And here to cleare and confirme what we have by our Apostle ascribed unto our blessed Saviour I will 1. prove it to be so and then demonstrate why it is so 1. That it is so is apparant by sundry places of holy Scripture out of which I will cull only those that seeme to me most pregnant and pertinent 1. Of the purity and fulnesse in Christs grace holinesse there were divers types in the ceremoniall law of Moses 1. The curious embroidery and glorious Cherubims of the vaile Exod. 26.31 And thou shalt make a veile of blew and purple and scarlet and fine twisted linnen of cunning worke with Cherubims shall it be made 2. The separation of the Nazarites Numb 6. 3. The Altar of burnt offerings which was stiled most holy Exod. 29.37 or the holy of holies or holinesse of holinesses 4. The Altar of incense that was to be overlaid with pure gold that had no drosse and to have a crowne of gold round about and therefore called the golden Altar Numb 4.11 5. The perfection required in their sacrifices Their burnt offerings of the heard and the flocke were to be males without blemish Levet 1.3,10 and Chapt. 23.10 If their burnt offerings were of fowles the crop of it with the feathers were to be pluckt away and cast besides the Altar Levit. 1.16 Their meat-offerings were to be without leaven Levit. 1.11 which figured sin Luk. 12.1 Math. 16.6,12 1 Cor. 5.8 Their peace-offerings also were to be unblemished Levit. 22.20 The heifer of whose ashes the water of separation was to be made was to be red without spot wherein was no blemish and upon which never came yoake Numb 19.2 And so might aptly typify Christ who as he was red in regard of his bloudy passion so he was also of an unspotted and unblemished holinesse and altogether free from the bondage of any sin whatsoever The two Lambs that were to be offered day by day for a continuall burnt offering were to be without spot Numb 28.3 The Paschall lamb also was to be without blemish Exod 12.5 and these prefigured Christ A lambe without blemish and without spot I Pet. 1.19 that is without sin and exclusion of sin in intellectuall creatures argueth a fulnesse of grace and holinesse We may then conclude that Christs holinesse was full and perfect because it was blemishlesse and spotlesse 6. The unblemishednesse required in all the Priests that ministered in the sanctuary Lev. 21. à vers 17. usque ad vers 24. 7. The holy anoynting oyle described Exod. 30. v. 23 24. c. the precious oyntment that ran downe upon Aarons beard the high Priest that went downe to the skirts of his garments Psalm 134.2 Unto this we may adde 8. the holy garments and ornaments of the high Priests 1. His white and linnen ones which were peculiar unto the day of attonement Lev. 16.4 2. His rich and glorious ones which he wore in his ordinary service that were for glory and beauty Exod. 28.2 described at large throughout that whole chapter But to speake particularly of one singular ornament of the high Priest the Vrim and the Thummim the grammaticall signification of which is lights and perfections It was to be put in the breast-plate of judgment upon the high Priests heart when he went in before the Lord Exod. 28.30 And herein he was a type of Christ the true high Priest that stood up with Vrim and Thummim Ezra 2.63 Gods holy one with whom his Vrim and Thummim light of knowledge and perfection of purity were alwaies to be Deuter. 33.8 Two things are here typified
particular station in the body of Christ A second particular I propounded was Gods end in conferring an allfulnesse of grace upon Christ It was to fit and enable him to be a vitall and universall principle of grace and holinesse unto his Church He had it then not as a private but as a publique person as a second Adam as the head of his Church And the head we know is an officiall part in the body having sense and motion not for it selfe onely but for the whole body Even after the same manner that the stomacke hath meat's the liver bloud even so Christs grace was not for himselfe but for his members If you will compare Psalm 68.18 with Eph. 4.8 The comparison will light you unto this conclusion that Christ received gifis for men that he might give gifts unto men Unto this purpose some of the Schoolmen have noted that in Christ gratia habitualis and gratia capitis are not two severall graces really different but one and the same grace distinguished onely by various respects and considerations It is called habituall grace considered as a personall perfection of Christ sanctifying his own humane nature It is tearmed gratia capitis if regarded as a principle of grace from whence it was to be shed abroad upon others But here we must distinguish of a twofold principle of grace physicall and morall 1. The habituall grace of Christ's humane nature cannot be a physicall principle of grace in others For grace is an operative p Gratia non est qualitas activa sui similis c. Et ratio reddipotest quia haec est communis ratio habitus operativi ut scilicet non sit productious alterius haâ—itus sed sâ—ùm actuum c. vel ceâ—tè dici potest gratiam esse eminentem quand â—m participat onem dâ—vinae nâ—turae quae prâ—ptâ—…eà postulat uâ—soâ—ùm per influxum divinitâ—uis natura sua participari possit ideò non est qualitas activa sui similis sed a solo Deo ut à principali causa producibilis sicut quia natura Argelica taâ—is est ut ex se postulet produci per creationem inde fit ut non sit productiva sui similis sed a solo Deo creari possit Et confirmatur nam si gratia creata existens in anima Christi posseâ— esse proprium principium producendi aliam similem vel hoc faceret vâ—luti actione transeunteâ—d modum formae naturalis Ethic modus agendi est imperfectus non convenit gratiae quae est quasi quaedam natura spiritualis ordinata ad operandum per actus vitales immanentes vel efficeret talem gratiam per aliquem actum vitalem immanentem hoc etiam dici non potest Nam isti habitus infusi non pâ—oduâ— cuntur neque augentur effectivè per proprios actus â—tiam in proprio subjecto ergò multo minus produci poterunt in subiectis extrinsecis seu diversis Suarez in tertiam part Thom. tom 1. disp 31. sect 4. pag. 483. habit and operative habits are productive onely of acts in their own subjects and not of other habits in forreigne subjects 2. Christs habituall grace therefore is onely a morall or meritorious cause of ours And that 1. Remotely because it is a qualification prerequisite unto all the satisfaction and merit of his obedience For no part of his obedience either active or passive would have been in the least degree either satisfactory or meritorious if it had not proceeded from a nature endowed with an all-fulnesse of grace and a most spotlesse holinesse 2. Say others proximè because it merited the grace and holinesse of all his members For every branch of his humiliation was meritorious And was it not a part of his humiliation that he who in regard of his divine and infinite person was above the law the Law-giver should assume a nature that should be all over cloathed with habituall conformity unto the law should be made under the Law not onely actually but habitually Against this it is usually objected that Christ as man as a reasonable creature was obliged unto the habituall grace or holinesse of his nature as touching the continuance of it and therefore it could be no part of his debt that he undertooke as our mediatour what he owed for himselfe he could not be bound unto for us For answer I shall apply to the habituall grace of Christ what Ames saith Med. Theol. lib. 1. cap. 21. § 24. touching his legall obedience Although it was required of Christ now made man by right of creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accepted of him for us By this that I have said you may qualify divers passages in some practicall Divines of great note ability concerning the influence of Christs fulnesse of grace I shall give you the summe of what they say desiring you to understand them of a morall or meritorious causality Christ had fulnesse of grace as the sunne hath light a fountaine waters a depositarie treasures 1. As the sunne hath light He was the sunne of righteousnesse And the sunne was endowed with a fulnesse of light not so much for its own proper ornament as for the good of the whole universe to dispense abroad a rich warmth and influence upon it Even so the sunne of righteousnesse was inriched with an all-fulnesse of grace not onely for his own proper and personall perfection but also for the benefit and behoofe of his members that he might communicate thereof unto them and make them likewise full of grace 2. As a fountain hath waters A fountain of gardens A well of living waters Canticl 4.15 Now wherefore is a fountaine but to replenish streames and rivers To what purpose serveth a fountaine in a garden but to water the plants hearbs and flowers therein which would otherwise waxe dry and wither He filleth all things with his wisedome as Physon and as Tigris in the time of the New fruits He maketh the understanding to abound like Euphrates and as Jordan in the time of the harvest At which time it overfloweth all its bankes I also came out as a brooke from a river and as a conduit into a garden I said I will water my best garden and will water abundantly my garden bed Ecclesiasticus 24.25,26,30,31 3. As a depositary hath treasures In whom are hid all the treasures of knowledge and wisedome He had knowledge and wisedome as a publick officer and treasurer thereof And he was not appointed a treasurer niggardly to hoard it up When a man hath riches it is a vanity under the sunne saith Solomon to keep them and hoard them up He were as good not to have them as not to use them Wisedome that is hid and treasure that is hoarded up what profit is in them both Eccles 20.3 But he was sealed and sanctified to be
said of Christ that he was justified by the spirit that is the spirit of holinesse the Godhead Rom. 1.4 that raised him from the dead and thereby declared him to be the sonne of God with power justified him as in foro soli before men from the reproaches and calumnies which his adversaries burdened him with so also in foro poli before God from the iniquities of us all Isay 53.6 which God laid upon him in regard of his suretyship for us Hither also may we referre that in Hebr. 9.12 By his owne blood he entred into the holy place having obtained eternall redemption for us He had never entred into the holy place if he had not by his bloud first obtained eternall redemption for us Compare together verses 13 14 of Heb. 10. from this comparison you may gather that his sitting down on the right hand of God expecting till his enemies be made his footstoole necessarily presupposeth that he had offered one sacrifice for sins for ever that by one offering he hath perfected for ever them that are sanctified 4. The fulnesse of satisfaction and merit that was in Christs humiliation may clearly be demonstrated from the worthinesse and infinitenesse of his person as the cause and originall thereof To cleare this we shall consider Christs humiliation under the notion 1. of a price 2. of a sacrifice 1. If we consider it as a price which he paid for us so by meanes of the worthinesse of his person it was of great and inestimable value Ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot 1 Pet. 1.18,19 All the worth of gold and silver was from humane appointment Whereas the dignity of Christs blood flowed from the reall infinitenesse of his person nature It was the bloud of God Act. 30.28 and * Bilson therefore was able to quench that wrath that everlastingly and intollerably would have burnt against us to our finall and perpetuall destruction of body and soule There be two sorts or kinds of prices which may be affirmed of Christs humiliation a price of Ransome and a price of Purchase and the fulnesse of each price therein ariseth from the infinitenesse of his person Because it was the humiliation of an infinite person therefore it was a full price of ransome and a full price of purchase 1. A full and sufficient price of ransome from the guilt and dominion of sin from the rigour and curse of the law With him is plenteous redemption and he shall redeeme Israel from all her iniquities Psalm 130.7,8 It is a redemption so full and perfect as that it comprizeth all the steps and degrees of salvation from all sins from all the evill that is in sin and from all the sad and miserable consequents of sin 2. A full and sufficient price of purchase to obtaine the love likenesse and life of God righteousnesse favour and acceptance together with all the gracious and glorious fruites thereof Secondly If we looke upon Christs humiliation as a Sacrifice which he offered for us it is by meanes of the infinitenesse of his person an all-pleasing sacrifice By one offering he perfected for ever them that are sanctified Heb. 10.14 Now this infinitas acceptibilitatis this great acceptablenesse and well-pleasingnesse of this sacrifice unto God proceeded from the dignity 1. of the Priest offering 2. of the Sacrifice offered 3. of the Altar upon which it was offered 1. Of the Priest offering the son of God in whom he was well pleased 2. Of the Sacrifice offered unto which by meanes of the personall union the vertue of the Deity was truely attributed The sacrifice which he offered the bloud which he shed the death which he suffered was the sacrifice bloud and death of God and consequently the sacrifice was appliable unto all those for whom it was offered able to sprinkle many nations Is 52.15 Because it was more then equivalent in dignity and representation unto all the persons of all the men in the world 3. From the dignity of the Altar upon which it was offered that was the divine nature Through the eternall Spirit he offered himselfe without spot unto God and so by his bloud purgeth our Consciences from dead workes Heb. 9.14 This Altar sanctified the offering made it sufficient for Gods satisfaction and mans justification for it gave it an infinite acceptance with God so that therein he smelled a sweet savour of rest and was therewith fully pacified and contented The hainousnesse demerit and desert of an offence is much aggravated from the dignity of the person offended and meannesse of the person offending Those revilings which uttered against a mans equalls are but actionable if spoken against a noble man they prove scandalum magnatum and punishable with the pillory if against the supreame Magistrate they come to be of a treasonable nature and punishable with death Even so on the other side the value dignity of satisfaction or merit proceedeth principally from the dignity of the person satisfying or meriting For the quality of the person doth dignify his worke make it of * Tanner answerable value not as though it had any reall influence thereupon but only as a morall circumstance it imparteth to the worke such a respect whereby it deserveth accordingly The Kingly dignity hath no reall influence upon the actions of the King it doth not really advance their nature but onely morally as a morall circumstance it raiseth their rate and estimation maketh them of a greater esteeme and account then otherwise they would be The greatnesse of honour is increased from the excellency of the person honouring For the Prince but to look favourably to speak kindly unto me is a greater honour then the greatest and most crouching obeisance of inferiours Now in giving satisfaction to a partie wronged a man honoureth the partie to whom he giveth it and therefore the more worthy the person satisfying the greater the satisfaction A greater satisfaction it is for a Prince to aske forgivenesse for a wrong committed then for another to undergoe a far sharper penalty Now if the greatnesse of a mans person communicateth an answerable worth either of satisfaction or merit unto that which he doth or suffereth what an infinite value then will the infinitenesse of Christs person adde to that which he wrought for our redemption for the satisfaction of Gods justice and for the acquisition of an inheritance and other priviledges for us The divine and infinite person of Christ doth dignify his obedience and sufferings and maketh them of an answerable of a divine and infinite value able to satisfie Gods infinite justice to expiate the infinite guilt of mans sin not as though it did physically and really advance their nature but only morally as a morall circumstance raise their value and estimation Let a * Mr. Bayne in his Catechisme common man prescribe any thing
for my health and thankes is a sufficient requitall But let a Doctor of Physicke doe it and a fee is due unto him That advice which delivered by a common man is good cheape yet comming from a counseller serjeant judge are of great value Even so that bloud which Christ shed that death which he suffered if it had been by an ordinary person would have been of no great force but being by him who was over all God blessed for ever it was of high indeed infinite price As sin though it be of a finite nature yet it is objectivè infinite as being committed against an infinite Majesty and so meriting an infinite wrath and punishment So Christs obedience though it were metaphysically for its nature finite yet it was morally infinite as being performed by a person of infinite dignity and majesty and so consequently it was of infinite merit to appease Gods wrath and procure all good things in the behalfe of his members But by reason of the infinitenesse dignity of Christ person there was in his obedience and sufferings of satisfaction and merit not only a fulnesse of Sufficiency He is the propitiation for our sins and not for ours only but also for the sins of the whole world 1 John 2.2 But also a fulnesse of Redundancy The satisfaction merit and acceptablenesse of his sufferings did as farre surmount thinkes Chrysosteme the demerit malignity and unpleasingnesse of our disobedience of our transgressions as the vast Ocean doth the least drop of water as the payment of infinite millions doth the debt of some few pence Speake ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for she hath received of the Lords hand double for all her sins Isaiah 40.2 to wit in her head and surety Christ Jesus This redundancy overflowing and overplus as I may say of Christ satisfaction will be more apparent if with the acute Albertinus tom 1. quaest 18. Theolog. Ex primo principio Philos pag 135. We will be pleased to consider that however there was a kind of infinitenesse as well in our sins against God as in Christs satisfaction for them yet this latter infinitenesse of Christs satisfaction was of a higher ranke and nature then the infinitenesse of sin Because the reference of the satisfactory and meritorious workes of Christ unto his infinite person was greater nearer and more intimate then that of sin unto the infinite nature of God offended thereby the person of Christ respecting those formally and as it were intrinsecally because as a morall circumstance it morally informed and dignified them and the demerit of sin respecting God offended thereby onely objectively and extrinsecally as outwardly terminating its reference unto him and therefore however from the infinite person of Christ there redounded unto his satisfactory actions an absolute infinitenesse of value and acceptablenesse which was absolutely and simply such yet from the infinite nature of God offended by sin there redounded unto sin onely an infinitenesse of guilt and demerit secundum quid after a sort in such a kind This doctrine of the all-fulnesse and infinitenesse of Christs satisfaction and merit the Papists injure 1. By abuse of it 2. By a consequentiall impugning of it 1. They abuse pervert and wrest it unto the Patronage of Papall Indulgences for they make it the principall pillar of that treasury of the Church erected by Pope Clement the sixth to raise a stocke to redeeme Soules out of Purgatory Christâ— satisfaction being of infinite worth was enough for the sinnes of the whole world all the men that ever were are or shall be in the world but it is applied onely unto a little flock There is thereâ—ore a surplusage or plentifull remainder of the price of Christs satisfaction that may alwaies farther be applied For answer we readily grant that there was such an all-sufficiency in the humiliation of Christ as that it was able to satisfy for the sins of all men in the world if it were applied unto them But then we * Ames Bell. Enervat tom 3. lib. 6. c. 1. p. 232.233 utterly deny any superfluous and superabundant satisfactions of Christ not applied unto those for whom they were by God and Christ intended For the intire price of Christs satisfaction is applied wholly unto every believer and not by pieces and patches To affirme that Christs satisfaction is applied but in part that some of his satisfactions are applied and that others remaine unapplied what is this but to divide Christ The * Chamier tom â— lib. 24 c. 12. sect 1093. light of the Sun is sufficient to ilâ—ighten all the men in the world and yet there are many born blind that never see the light thereof But now how ridiculous would it be to infeâ—…hence that there are any supervacaneous beames of the Sun to be put into a treasury of light The same light of the Sun may serve for millions of men So the same satisfaction of the Sun of righteousnesse may be is applied unto all the Saints And indeed if but one single person had been saved and redeemed it could have been at no lower a rate then the whole death of Christ the whole satisfaction of Christs blood must be applied unto such a soule and not only a parcell thereof The reservation then of many satisfactions of Christ in the treasury of the Church that are not applied is but a fiction invented for the filling of the Coffers of his Holinesse But to speake of this somewhat more accurately The maine foundation upon which Papalins build the superfluous satisâ— factions of Christ and that imaginary treasure of the Church consisting principally of them is the infinitenesse of Christs satisfaction and this may be branched into two arguments The first Such is the infinite worth of Christs satisfaction 〈◊〉 that it may be extended unto those unto whom it is never actually extended But how sandy a foundation this is for such a structure is well discovered by Ames Because as much may be said of Gods power and mercy whence yet to inferr any superfluity in them were very ridiculous Satisfactio Christi non magis dicenda est super flua aut Thesaurus ab Ecclesia dispensandus quia suâ naturâ potest ad illos extendi ad quos non extenditur actu quam misericordia aut potentia Dei Bell. Enerv. tom 3. lib. 6. C. 1. pag. 232. The substance of this answer we meet with in one of their owne Schoolmen Suarez in tertiâ part Thomae tom 4. disp 51. sect 1. pag. 686. Though indeed it be brought by him to another purpose Having affirmed that this supposed treasury of the Church shall continue even after the day of judgment he hints an objection against it that the remaining of it would be idle vaine and without fruit To what purpose should there be in it sufficient satisfactions for infinite sins when there is no longer any place for the
worthinesse of his person but also a fulnesse in his suffering he was to suffer all the parts of the generall curse and punishment due to sinne as touching the substance and nature of them not as touching the circumstances either of place or continuance And this was figured by the powering all the bloud beside the bottome of the Altar Exod. 29.12 By the burning of all the burnt offering Levit. 1.9 by the z As the burning of the heyfer signified the fufferings of Christ Heb. 13.11,12 So the ashes were the monument of his most base and utmost afflictiōs for ashes were used as greatest signes of sorrow and misery 2 Sam. 13.19 Job 30.19 42. vers 6. Jer. 6.26 and to be brought to ashes upon the earth is noted for the extremity of Gods fiery judgments Eze. 28.18 Aynsworth upon the place burning of the red heifer unto ashes Numb 19.9 Secondly The Papists by jost consequence impugne the all-fullnesse of Christ's satisfaction and merit in their maintenance of saintlie satisfactions and merits 1. In their maintenance of the satisfaction of the saints for this maketh Christs satisfaction imperfect in that it addeth thereunto a supply of humane satisfactions Yea but say the Papists the doctrine of the satisfaction of the saints is so farre farre from derogating any thing from the dignity of Christ's satisfaction as that it rather maketh unto the greater honour thereof because it deriveth all our power of satisfying from his satisfaction It is no derogation from Gods Omnipotency that he workes by second causes that in the acting of the greatest miracles he makes use of his meanest servants So it is no imbasement but rather an honour and glory unto Christ's satisfaction to have them advanced so farre as that by vertue of them the members of Christ are made in part satisfyers of divine justice not in equality with Christ but by subordination to him Hereupon Bellarmine tom 3. de paenitentia lib. 4. cap. 14. very gravely adviseth us to take heed that we doe not wrong the workes of grace the members of Christ and the holy Ghost himselfe whiles we thinke to strive for the honour of Christ for the disparagement of the fruite redounds unto the roote and the injury done unto the members reflects upon the head But that notwithstanding all this glozing their doctrine of humane satisfactions doth eclipse the dignity and overthrow the force of Christ's satisfaction will appeare by clearing up these two particulars 1. that considering the all-fulnesse of Christ's satisfaction humane satisfactions are needlesse 2. that they are injurious to the worth of Christ's satisfaction 1. Presupposing the all-fulnesse and infinite worth of Christs satisfaction humane satisfactions are needlesse and causelesse To what purpose should any man light up a dimme taper and smoaky candle when he hath the cleare and full light of the sunne If Christ's satisfaction be of infinite price why then may it not serve for the expiation of the guilt of temporall punishments and if there be an all-sufficiency in Christs satisfaction what need ours Yea but say they mans satisfaction is needfull not to supply the want of Christs satisfaction but to apply it unto us It is one of the instruments ordained by God for the application of Christs satisfaction unto us unto the taking away of temporall punishments That this is but an idle evasion will appeare 1. By a comparison of Christs satisfaction 2. By the entirenesse of the application thereof and 3. by their owne restriction and limitation of the use of it 1. By a comparison of Christs satisfaction and such an argument we have urged by Ames Bell. enervat tom 3. lib. 5. cap. 4. pag. 227. Satisfactio nova non magis requiritur ad satisfactionem Christi applicandam quam nova mors redemptio resurrectio ad mortem redemptionem resurrectionem Christi applicandam A new satisfaction is no more required to apply the satisfaction of Christ then a new death redemption resurrection is to apply the death redemption and resurrection of Christ 2. From the entirenesse and indivisibility of the application of Christs satisfaction Christs satisfaction is applied unto a soule entirely wholly and at once at least for the same sins and not by parcels But now they without any the least warrant from Scripture make two parts of the application of Christs satisfaction First one by confession contrition together with the Priests absolution to the taking away of the fault and eternall punishment 2. Another by satisfactory workes to the taking away of the temporall punishments 3. By their owne a Mr. Bishop telleth usthrough all this discourse that the use of Christs satis faction is to take away the guilt of sin and the eternall punishment thereof and that this we obtaine in the forgivenesse of our sins But now after theforgivenesse of our sins the satisfactions remaine to be performed by us If this be so if the use of Christs satisfaction be determined in the forgivenesse of our sins and the satisfactions follow after how or to what use doe the satisfactions apply unto us the satis factions of Christ As for example Mr. Bishop giveth a man absolution before he dyeth he hath thereupon his sins forgiven him and a release from cternall punishment but yet being not as yet throughly scoured to Purgatory he must goe Now then in what fort and to what end doth Purgatory apply unto him the satisfaction of Christ For the satisfaction of Christ medleth not with temporall punishments he hath left the Kingdome of temporall satis factions and the whole revenuethereof to the Pope What doe we here then with applying the satis faction of Christ Riddle this riddle he that can for Mr. Bishop eannot doe it Abbot against Bishop part 2 d. pag. 737 738. limitation and restriction of the use of Christs satisfaction They limit and restraine the use of Christs satisfaction unto the taking away of the fault of mortall sins and the eternall punishment of them And how then can humane satisfactions apply the satisfaction of Christ for the taking away of temporall punishment Unto these foregoing proofes I shall adde foure more taken from 1. The generall nature 2 The originall 3. The distribution 4. The relation of the instruments of the application of Christs satisfaction 1. From their generall nature They are all ordinances of God branches of his worship But the supposed paines of Purgatory which they make to be satisfactory to Gods justice are not ordinances of God branches of his worship therefore no meanes of applying Christs satisfaction to us 2. From their originall All instruments of applying the satisfaction of Christ proceed from the grace mercy and favour of God But the paines of Purgatory and we may say the same of all temporall punishments that are properly and formally such come from the justice of God and are of a destructive and malignant nature tending unto the perdition of the creature and therefore not meanes of
became the author of eternall salvation onely to them that obey him to wit with the obedience of faith and with new obedience the obedience of good workes and sanctification Children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will not be perswaded will not hearken unto divine admonitions though never so perswasive who are refractory obstinate and impenitent in their disobedience and rebellion are hereby quite excluded from the sweet and comfortable influence of Christs sufferings though in themselves infinitely satisfactory and meritorious But this perfection or fulnesse of Christs influence upon his members we have set down as here in these places absolutely in it selfe so Rom. 5. comparatively as compared with the influence of Adam upon his off-spring Adam was the figure or type of him that was to come vers 14. to wit Christ Jesus in respect not of such things as were personall unto either of them but of that which is by them communicated unto many As Adam was a head root and fountaine of sin and death unto the universality of men so Christ was a head root and fountaine of righteousnesse grace and life unto the universality of Believers But now to prevent all mistaking before he prosecutes the comparison of similitude between their influences he first premiseth the great disparity that is between them and this he first affirmeth and then confirmeth 1. He affirmeth it vers 15. but not as the offence so also is the free gift But he doth not content himselfe with affirming it once but repeates it againe vers 16. And not as it was by one that sinned so is the gift The repetition was perhaps to signify the great weight of the points handled as also to import the more then ordinary incredulity that is in men generally touching them There is nothing almost in Divinity goes down more hardly with flesh and bloud then the imputation of Adam's sin and Christs righteousnesse Having thus earnestly affirmed this disparity he in the next place as strongly demonstrates it and that first generally secondly particularly by instancing in some particular heads of disparity 1. Then in generall he proves this disparity by way of comparison by arguing from the lesse unto the greater Vers 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many In which words by the grace of God is understood his favour and love and by the gift of grace is meant the obedience of Christ mentioned vers 18 19. which as Beza noteth in relation unto God is tearmed the gift by grace or the free gift because it is by him freely or graciously imputed to us in relation unto us it is stiled righteousnesse vers 18 Because by it imputed to us we are made righteous vers 19. Now this is here far advanced above the offence fall disobedience or transgression of Adam in regard of fulnesse of efficiency If that hath abounded this hath much more abounded much more overflowed It is a metaphor taken from rivers that overflow their bankes This superiority superabundancy of Christs obedience unto Adam's disobedience in point of efficacy may be demonstrated from the inequality that is between them in regard 1. of their generall Nature 2. Efficient 3. Effects 1. From the inequality that is between them in regard of their generall nature The offence or disobedience of Adam was privative Christs obedience or righteousnesse is positive and therefore more available and forcible unto salvation then that unto condemnation This is an argument urged by Pareus but I shall lay no great stresse upon it But proceed unto a second inequality that is between them in regard of efficients The disobedience of Adam was the disobedience of a meere man The obedience and righteousnesse of Christ was the obedience and righteousnesse of him that was God as well as man and therefore the merit of it infinitely surmounted the demerit of Adams sin and consequently was more able to justify and save then this to condemne and destroy If you will derive Adams sin higher from the Devill even yet he was but a creature and so infinitely short of Jesus Christ who was God man And hereupon we may conclude that there is more vertue in him the seed of the woman by way of eminency then there was venome in the head of the serpent He is more able to heale soules then Satan to poyson and infect them A third inequality between them is in respect of their effects in regard of their excellency difficulty and certainty of eveniency 1. Excellency By Christ's obedience we are restored unto greater mercies and priviledges then ever we were deprived of by Adam's disobedience Unto gifts without repentance as the Apostle speakes Rom. 11.29 Constancy irreversiblenesse in the justification of our persons such a firmenesse in the sanctification of our natures as is unconquerable by the gates that is power and policie of hell such an immortality of the body in our resurrection as is not onely à posse non mori a possibility of not dying but a non posse mori an impossibility of dying Secondly The effects purchased by the merits of Christ's obedience surmount those redounding unto mankind by the guilt of Adam's sinne in regard of difficulty It is farre more difficult to build up then to pull downe and destroy There is more merit and efficacy requisite for the justification and salvation of one soule then there is guilt and demerit for the damnation of millions Thirdly The effects of Christs obedience transcend those of Adams disobedience in regard of certainty of eveniency The actuall damnation unto which we are liable by the fall of Adam is preventable and avoidable by faith and repentance Whereas the grace of God and the gift by grace which is by one man Christ Jesus inferreth a hypotheticall necessity of salvation and so sensu composito excludes all possibilitie of damnation Secondly The Apostle proves the disparity betweene the influence of Christ upon his and the influence of Adam upon his particularly by instancing in some particular heads of disparity The first head of disparity is the difference between the meritorious cause of our guilt and condemnation by Adam and the Antecedents or occasions of ur justification by Christ The condemnation accruing unto us from Adam is onely for one sinne the judgment was to condemnation by one vers 16. that is by one offence One for number if we speake of that first sinne committed by him in paradise compleated in the eating of the forbidden fruite One for kind if we speake of that contracted from him usually called Originall sinne But now our justification by Christ is a full absolution discharge not only from the sin which proceedeth frō Adam but frō all other personall sinnes The free gift is of many offences unto justification vers 16. the bloud of Christ cleanseth us from all sins 1 Joh. 1.7
of God When our soules are sinlesse then they shall be compleatly happy and therefore the inchoatiō of their blisse consisteth in repentance for mortification of sinne The vessell of our bodies shall one day be replenished with glory therefore every one should know how to possesse it in sanctification and honour not in the lust of concupiscence 1 Thes 4.4 Christ will fashion our bodies like unto his glorious body and therefore unfitting to debase them unto the drudgery of sinne O how can they hereafter be meete receptacles of and qualified subjects for glory if we wholly make them the instruments of our lusts and their members weapons of unrighteousnesse vessels unto honour should purge themselves from vessels unto dishonour and not prostitute themselves unto such sordid uses as those are applied unto 2 Timoth. 2. vers 20 21. If we are vessels of mercy which God hath prepared unto glory and on whom he will make knowne the riches of his glory Rom. 9.23 we shall be very ungratefull if we doe not glorify him in our bodies and spirits 1 Cor. 6.20 if we employ any faculty of this or member of that unto his dishonour The blessednesse of glorious saints in heaven is to see God face to face 1 Cor. 13.12 to see Christ as he is 1 Joh. 3.2 And therefore for this every gracious saint prepareth by seeking his face here in his ordinances Psalm 27.8 Because God will one day make knowne unto us the wayes of life Psalm 16.11 in a way of possession therefore it is fit that now we apply our selves unto Gods shewing us the way of life in the way of instruction and revelation Our constant prayer should be that of Davids Psalm 25.4,5 Shew me thy waies o Lord teach me thy paths lead me in thy truth and teach me Christ prayeth in the behalfe of all the elect those whom his father hath given him that they may be where he is and that they may there behold that is enjoy his glory which God hath given him John 17.24 Now unto this prayer our soules do not say a hearty Amen unlesse they pant after the assemblies of the saints and communion with Christ in them as the hart panteth after the water brookes Ps 42.1,2 Where two or three are gathered together in the name of Christ there hath he promised to be in the midst of them Math. 18.20 And they that loath such society would soon be tired and cloyed with the happinesse of heaven There are persons loathing Christ and loathed by him those that principally affect such and delight most in their felloship and company do not cordially care to come where Christ now is in his exalted condition and if their hearts were left unto their liberty of choice they would refuse the pleasures of paradise for those of an alebench or taverne if they were perpetuall And if it were possible for thē to have a view of the glory which God hath given Christ they would quickly be weary of so happy a sight and turne away their eies from beholding it Thus have I at last gone over the severall branches of that all-fulnesse which dwelleth in Christ I shall briefly insist upon some uses that may be made of them considered jointly and so I shall put a conclusion unto my meditations upon this subject These Uses shall be either of information exhortation or consolation 1. Of Information and they shall be two 1. From this all-fulnesse that dwelleth in Christ we may inferre his incomprehensiblenesse He is a mine unto the bottome of which we can never digge He is an ocean that can never be fathomed His riches are said to be unsearchable Ephes 3.8 which Epithet denoteth the undiscoverablenesse of them by the light of nature the incomprehensiblenesse of them by the light of faith 1. The absolute undiscoverablenesse of them by the light of nature Flesh and bloud can never reveale them so that without divine revelatiō we had been as utterly ignorāt of thē as the world was of the mines of America before the discovery of Columbus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trāslated unsearchable signifieth not to be traced out by the footsteps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to find out by the footsteps The riches of Christ are not to be traced out by any footsteps of them for in the whole book of the creature there are no vestigia no prints left of them 2. The riches of Christ are said to be unsearchable in regard of their incomprehensiblenesse by the light of faith We may comprehend them manu not visu 1 Cor. 2.9 That faith which is most quick sighted doth not reach a full adequate and comprehensive knowledge of them Of the riches of glory it hath only a glimpse and that a farr off The riches of grace redemption righteousnesse c. it seeth only darkly and dimmely as through a glasse and then the riches of his divine person and nature are absolutely infinite and therefore cannot be comprehended by the finite understanding of man For between the object comprehended and the power or faculty comprehending there must be a proportion But between that which is finite and that which is infinite there is no proportion As the Apostle saith here of the riches of Christ in generall that they are unsearchable so in Col. 2.3 he affirmeth particularly concerning the treasures of wisdome and knowledge in Christ that they are hidden and they are said to be hidden because they are totally and altogether concealed from the unregenerate Math. 16.16 1 Cor. 2.14 1 Cor. 1.23 And because they are but sparingly and in measure here in this life manifested unto the regenerate 1 Cor. 13.12 2. From this all-fulnesse that dwelleth in Christ we may inferre the excellency and preciousnesse of the calling of the ministry for it is by God designed unto the proposall and application of this all-fulnesse unto the sons of men and what calling or office can have a richer a more noble and diviner object We have saith the Apostle this treasure in earthen vessels 2 Cor. 4.7 Though the most faithfull holy and diligent ministers of the Gospell be but earthen vessels yet they hold a divine and heavenly treasure In Christ are hid all the treasures of grace of wisdome and knowledge And ministers are Christs Almoners and cofferers to distribute these treasures unto poor hungry and naked soules And what imployment can be more honourable in it selfe and more beneficiall unto a man by the fall of Adam sunke into an extremity of want and poverty The Apostle Paul acknowledgeth that to preach the unsearchable riches of Christ was a great grace given unto him Eph. 3.8 where I shall take notice of three things 1. The riches of Christ were either such as he was possest of in himselfe or such as he communicatth unto us 1. Such as he is possest of in himselfe The riches of his person and natures his rich and glorious offices the riches of his satisfaction