to meddle with the comfort of this point Though in Christ there was a fountaine of oyle as it was said there was in * The new Annotations on Canti 1.2 Rome at the day of his birth yet the streames thereof make glad the city of God Psalm 46.4 The two olive branches through the two golden pipes empty the golden oyle out of themselves Zachar. 4.12 Here grace is the golden oyle Gods ordinances are the golden pipes The two olive branches are the two anointed ones vers 14. that is say they that interpret the words of Christ only either the two natures of Christ his Godhead and Manhood or his two offices Royall and Priestlie as man and priest of his Church he merited and purchased grace as God and King he actually produceth it in the soules of such as have relation unto him As the ointment trickled downe from Aarons head unto the very skirts of his garment Even so the oyle of the Spirit in Christ is diffused from him unto all the members of his body unto his lowest members Yee have received an unction from the holy one saith John 1 Joh. 2.20,27 unto those little children new converts or novices in the faith that he wrote unto In these words there is remarkeable for our speciall consolation the influence of this unction we receive from Christ against errour and seduction in fundamentals plainly implyed in the adversative particle prefixed unto both verses In ver 18.19 he speakes of Antichrist and Apostates that swarmed every where But he hath no sooner mentioned them but he forthwith opposeth this unction of the Spirit from Christ as a preservative against the poyson of their heresie and danger of their Apostacy But ye have received an unction from the holy one that will preserve you from all back-sliding Hereticks In vers 26. he makes speciall mention of seducers These things have I written unto you concerning them that seduce you And presently vers 27. he directs unto this spirituall anointing as a sufficient antidote against their infection But the anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him There are two properties in the words of this anointing which yeild full security unto believers against such false teachers The sufficiency and the permanency of it 1. The fulnesse and sufficiency of it Ye have an unction from the holy one and ye know all things vers 20. that is all things necessary to salvation And ye need not that any man teach you vers 27 to wit the grounds and principles of Christian Religion 2. The permanency of it The anointing which ye have received of him abideth in you vers 27 and hereupon in the close of the verse he inferreth their perseverance in union with Christ even as it hath taught you ye shall abide in him In Ephes 4.7 The Apostle sheweth what kind of doale or distribution Christ makes of grace unto his Church and there be 4 particulars by which he illustrates it 1. the universality 2. The variety diversity or inequality 3. The limitation 4. The freenesse of it 1. It is common and universall Vnto every one of us grace is given not unto every man but unto every believer unto every true member of Christ and his Church 2. This distribution is with great diversity and inequality Thus Cornel. Alapide comments upon it Cuique data est saith he gratia non una par sed varia dispar huic major illi minor Unto every one of us are given severall graces We have not the same degrees if we speake of the graces of sanctification We have not the same sorts or kinds if we speake of the graces of edification There is great variety both in the quantity and quality of the talents or gifts of the servants of Christ One may have five another but two talents The talents of the one may be of gold the talents of the other but of silver 3. We have the limitation that is observed in this distribution of grace Unto every one of us Grace is given by measure The best of us have but our measure a small and narrow scantling For an absolute fulnesse is the incommunicable property of Christ himselfe 4. Lastly Here is the freenesse of this distribution Unto every one of us grace is freely given not sold The diversity that is in the measure of mens gifts and graces proceedeth not from any inequality in their merits or foregoing preparations but meerely from the free grace the gift the good will and pleasure of Christ Grace is given unto us according unto the measure of the gift of Christ It may perhaps seeme that this place is not so pertinently alleadged because it speakes only of a measure in the grace of the saints and so asserts not a conformitie unto the fulnesse thereof in Christ But in the least measure of sincere grace there is a kind of fulnesse Plenitudo respectiva secundum quid And that Christ communicateth such a fulnesse unto his Church I shall farther confirme 1. From it's relation unto Christ 2 from Gods end in the collation of all fulnesse of grace upon Christ 3. By going over the severall gradations of the fulnesse of grace that Christ imparts unto her in this life 1. From the relation of the Church unto Christ She is related unto him as a spouse unto her husband as a house unto the Lord or Proprietary as a body unto the head 1. As a wife or spouse unto her husband Canticl 4.8 Eph. 5.23,25,29,30,31 In him the husband there are hid unsearchable riches of grace and wisedome And will he then suffer her whom he hath taken so neare unto himselfe to want to be poore in grace He hath grace as a treasurer and can dispense of it to whom he will May not shee who is as it were the wife of his bosome freely begge it of him The garments of holinesse are all in his custody and at his disposall Can his tender heart then possibly endure to see her goe naked and in rags Christ was a lambe absolutely without spot 1 Pet. 1.19 and therefore he will not suffer any raigning or unmortified spot in his love Thou art all faire saith he himselfe unto her and there is no spot in thee Cant. 4.7 that is if we understand the words of sanctification comparatively in comparison of the wicked and unregenerate who are all over defiled Deut. 32.5 and spotted with the world Jam. 1.27 2. The Church is related unto Christ as a house unto the Lord or proprietary Christ was faithfull as a sonne over his house whose house are we Heb. 3.6 Now did he of old fill his materiall house the Temple with his presence and glory and will he not now fill his spirituall house with his spirit and grace undoubtedly
examples of a sea and a fountaine of fire You cannot exhaust the sea though you draw as much water out of it as you can Though never so many rivers runne out of the sea yet will it never be drawne drie Even so though all the saints that were are or shall be either did doe or shall receive of his fulnesse yet will he never be emptied never the lesse full for all that The utmost that we receive is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a small drop in comparison of a botomlesse abysse and boundlesse sea But Chrysostome thinkes this similitude not sufficient to set out the fulnesse of Christs grace because if we take but a drop of the sea it makes some diminution though it be unsensible and undiscernable Whereas the fountaine of grace in Christ cannot be lessened in the least degree though it be never so much communicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This similitude being defective he proceeds unto another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suppose there were a fountaine of fire if you light never so many lampes or candles thereat you could diminish nothing therefrom but still it would be as full of fire as before Even so what measures and portions soever of his spirit and grace Christ dipenseth unto any he is not a jot impaired thereby but he hath still a plentifull remainder nay an all-sufficient an indeficient fullnesse an inexhaustible fountaine unemptible treasures an overflowing redundancy of spirit and grace Fulnesse of grace as Aquinas noteth qu. 7. art 10. may be taken either with regard unto the subject him that hath grace or else with regard unto grace it selfe and so it is nothing else but the perfection and excellency of grace 1. With regard unto the subject of grace him that hath it with regard either unto his office place and condition requiring or else capacity receiving grace 1. There is a fulnesse of grace considered in respect of the condition and state of the subject or partie that hath grace When one hath it fully perfectly and sufficiently according to his state and condition to the utmost bound that God hath perfixt to them of such a condition and in all the vertue and efficacy of it in that it extendeth to the performance of all things any wayes appertaining to the condition office or state of such as are of his place and ranke And such a fulnesse we have ascribed unto many of the saints unto the Virgin Mary Luk. 1.28 unto John Baptist Luk. 1.15 and unto his mother Elizabeth vers 41. unto his father Zacharias vers 67. and unto Stephen Act. 6.8 ch 7.55 All these had grace full and enough for that place and condition to which God had appointed them Thus the Romans are said to be full of goodnesse and filled with all knowledg Rom. 15.14 Full after a sort full with such a fulnesse as is proportionate unto the Age of Childhood in which we here live This fulnesse may be greater or lesser according to the various places which those unto whom is is distributed beare in the Church according to the severall exigences and measures either of their condition in themselves or of their service in the Church For the effusion of the spirit of holinesse is likened in scripture to the pouring forth of an oyntment Now no oyntment at the skirts or edges of a garment doth runne so fresh and full as on the upper parts Upon the upper parts there is more conferred the measure of the * Bishop Andrews Ephah double portions of the spirit John Baptist Christs precursor must be filled with the holy Ghost from his mothers wombe The blessed Virgin the sacred vessel of his incarnation must have grace in greater fulnesse then other mortals But now upon the edges and skirts of Christ's garment Christ's body the lowest ranke of his members there is conferred lesse the measure of the Hin single portions of the Spirit Unto every one is dispensed grace sufficient sufficient for themselves sufficient for full and adequate unto that worke and employment unto which they are designed 2 Fulnesse of grace may be taken with regard unto the subjects capacitie of receiving it So the word fulnesse carrieth our conceit to place and measure from whence it is borrowed In which fulnesse is nothing but a commensuration of the things or bodyes contained unto them containing Even so in Christ a fulnesse of grace is the adequation of grace unto his capacity his power of receiving grace As a place or measure is then said to be full of a thing when it hath as much of it as it can hold So Christ is said to be full of grace in that he hath received so much grace as his capacity would containe no more There is a twofold capacity of a subject to receive an accident one naturall another obedientiall A naturall capacity towards Grace Christs soule had not seeing grace is altioris ordinis of a ranke and order above nature As for the obedientiall capacity of his soule to receive grace that is nothing else but the being of his soule considered as not repugnant to grace And according to it his soule was capable of so much grace as implied not a contradiction thereunto This capacity the Scotists think that God filled up unto the brimme so that if he should stretch nay rack his power unto the utmost he could not possibly poure into the soule of Christ one the least drop degree of grace more then it was possest of already not out of any deficiency in the divine power but meerely for want of roome as I may so speake in the limited and stinted capacity of the soule to receive it Now the Thomists on the other side hold that their adversaries in thus determining do little better then over-saucily narrow and limit the divine omnipotency And for their owne parts thus resolve it That God in the infusion of grace into Christs soule did fill up its capacity so farre as it could be fil'd in reference onely unto Gods ordinary not absolute power And if I be not mistaken there is more moderation in their opinion then in that of their adversaries For that Christ's grace was by Gods absolute power capable of farther intension they make good ex parte gratiae ex parte efficientis ex parte subjecti ex parte objecti 1. Then ex parte gratiae Grace is forma intensibilis a forme that hath degrees and it is finite and therefore capable of a farther intensive enlargement 2. Ex parte efficientis God is absolutely omnipotent and therefore able to produce whatsoever implieth not a contradiction Now the increase of a finite grace in point of degrees implieth no contradiction 3. Ex parte subjecti The grace of Christ is received in the obedientiall capacity of his humanity and according unto that his humanity was capable of whatsoever measure of grace God could produce Lastly ex parte objecti The greatest measure of grace can never be
concerning Christs gracious endowments the plenty and the excellency of them 1. The plenty of them and therefore it is in the plurall number lights and perfections 2. The excellency of them imported by the joyning of the article in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those lights those perfections For this saith Ames in an oration of his touching this subject is not without it's emphasis and might signifie that the light of his knowledge the perfection of his purity surpasseth that of all other creatures 9. And lastly The unction of Solomon Psal 45.7 was a type of Gods anoynting Christs humanity with the holy Ghost Act. 10.38 as appeareth by the Apostles application of the Psalmists words unto Christ Heb. 1.9 Now Solomons unction in the Psalme was not outward visible and ceremoniall with materiall oyle 1. Because it is attributed immediatly unto God God thy God hath anoynted thee Whereas the externall anoynting of Solomon at his coronation day was by Zadock the Priest 1 King 1.38 2. It is preferd unto that of his fellowes God hath anoynted thee c above thy fellowes And how his externall unction excelled that of his fellowes cannot be evidenced out of Scripture But if we speake of an inward spirituall and metaphoricall anoynting of him with gifts qualifying him for the office and duty of a King those that are here termed his fellowes fell farr short of him Solomons wisdome excelled the wisdome of all the children of the East country and all the wisdome of Aegypt for he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all nations round about 1 Kings 4.30,31 Solomon therefore did very fitly typifie Christ whom God anoynted with the oyle of gladnesse above his fellowes in an higher and fuller sense then him Here we have a twofold comparison of the infusion of gifts and graces into Christs manhood one of similitude another of unequalls 1. Of similitude t is resembled unto an anoynting God hath anoynted thee with the oyle of gladnesse And this oyle unto which Christs habituall grace was likened was not meere oyle of Olive but mixed with precious spices compounded after the art of the Apothecary or perfumer as it is said of the sacred oyle of the tabernacle Exod. 30.25 and unto this oyle there is an apt resemblance of the grace of the spirit in Christ because it answereth all the properties and effects thereof This oyle was fragrant yielding a sweet smell And what is said of the name of Christ in generall is appliable unto his graces in particuler Cant. 1.3 Because of the savour of thy good oyntment thy name is as oyntment powred forth therefore do the virgins love thee Oyle strengthned the body so the grace of the spirit strengthned Christ with might in the inward man Eph. 3 16. It is said of him Luk. 2.40 that he waxed strong in spirit being filled with wisdome and the reason of it is subjoyned and the grace of God was upon him With this oyle in those times they beautified their faces Oyle maketh mans face to shine saith the Psalmist Psal 104.15 So the grace and holinesse of Christ put a lustre upon him and made him to shine gloriously before God and man This oyle was of a refreshing nature and therefore used in feasts and times of rejoycing Whereupon it is termed the oyle of joy and opposed unto mourning Is 61.3 The grace of Christs soule produceth gladnesse and joy unspeakeable and that both in Christ anoynted and his members for whom he was anoynted and therefore it is very fitly stiled the oyle of gladnesse The oyle in those Easterne countries was so sweet as that Manna is for pleasantnesse of tast compared unto it Numb 11.8 The tast of it was as the tast of fresh oyle or the best * Ainsworth moisture of oyle Thus the graces of Christ are delectable and pleasant unto every soule that feeds on them by faith and devout meditation The end for which Aaron and his sons were anoynted was to consecrate them that they might minister unto the Lord in the Priests office Exod. 30.30 So the designe in powring forth without measure the true oyle of anoynting the Spirit upon the Lord Christ was the consecration authorizing and qualification of him for the administration of all his offices 2. Here is a comparison of Christs Unction with the spirit in point of quantity a comparison of unequalls collatio majoris cum minoribus He was anoynted with the oyle of gladnesse above his fellowes Here by fellowes may be understood those that were such in a speciall or generall manner 1. Those that were such in a speciall manner by peculiar office all Kings Priests and Prophets for they in those times were anoynted and therefore might in that respect be termed the fellowes of Christ who was anoynted by God himselfe to be the King Priest and Prophet of the Church And he was anointed above these his fellowes because all these three offices were conjoyned in him in dignity surmounted theirs Besides his abilities for them were vaster then theirs But 2. the fellowes of Christ may be understood in a generall way unto which interpretation I incline as the more probable of those that are such by that vocation which is common unto all beleivers for they are all consorts and sharers with Christ in the unction of his spirit and thereby are made Kings and Priests unto God Revel 1.6 But now they were his fellowes not in a way of equality but only in a way of subordination He was anoynted above these his fellowes extensively in regard of the number of his gifts and endowments intensively in respect of the degree or measure For the spirit was not given by measure to him Job 3.34 2. Of this fulnesse that was to be in Christ there ran diverse prophesies under the Old Testament The first is that of Isaiah 11.2 And the spirit of the Lord shall rest upon him Others may have some feathers of the dove as it were the first fruits of the spirit only But upon him there descended the dove it selfe the whole entire spirit fons omnis spiritus sancti saith Hierome upon the words all the gifts and graces of the spirit The spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord. And this descent of the spirit on him was not ut avolaret sed jugiter permaneret as the same Father hath it It was to rest upon him Answerable to which was the record that Iohn bare saying I saw the spirit descending from heaven like a dove and it abode upon him John 1.32 2. A second prophesie concerning this particular we have in Daniel 9.24 where the Angell Gabriel informed Daniel that Christ was to be the most Holy Seventy weeks are determined to anoint the most holy The most holy he was to be not only essentially as God
he will As the cloud of Gods glorious presence first filled the Sanctuary and afterwards the whole temple Even so the spirit of grace in Christ shall first fill the soule in believers and it's faculties and then spread it selfe over the body so that that shall be become an outward temple of the holy Ghost It is said of the oyntment wherewith Mary anointed the feet of Christ that the whole house was filled with the odour of it Joh. 12.3 Semblably may we say of the spirit and grace wherewith Christ was anointed that his whole house to wit Church is filled with the fruits and comforts of it 3. She is related unto him as the body unto the head The Church which is his body The fulnesse of him that filleth all in all Ephes 1.23 In which words we have as the relation of the Church unto Christ so also the influence of Christ upon the Church 1. We have here the relation of the Church unto Christ She is his body and hereupon his fulnesse The name of fulnesse is as Rollocke thinks a declaration of the relation of body from it's office which is to compleat and in an externall way to perfect the head For the members are a superadded ornament unto the head and an object of it's influence So that though it were in it selfe never so comely yet it would sever'd from them be defective nay loose the very nature and relation of head as having nothing whereon to exercise its office So though Christ considered personally be possest with an overflowing fulnesse yet if we consider him mystically as head of his Church such is his love unto his Church as that he esteemeth himselfe but maimed and imperfect unlesse he have her joyned unto him as his body By this then we see that Christs own interest will lie upon him as an engagement to be carefull for the filling of his Church and every member thereof with all requisite graces for because she is his fulnesse therefore by filling her he himselfe under the capacity and notion of head becommeth the more full His glory and honour is the more advanced His joy and comfort the more enlarged The more gracious his members are the more joyfull and glorious he is But this engagement of Christ unto his Church as his body and fulnesse we have made good by the second particular in the text Christs influence upon the Church who filleth all in all that is who filleth all things to wit all powers and parts in all Saints in all his members He filleth their understandings with a saving light their wills with holy and heavenly purposes and intentions desires and affections their consciences with peace and purity their bodies with promptnesse and readinesse of obedience unto the commands of God and their soules There be some that differ from us in the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others in the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But their sence doth very well sort unto that for which we alleadge the place 1. There be some as Rivet and Grotius that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a passive signification The Church is Christs passive fulnesse filled or made full by Christ not onely with common but with spirituall sanctifying and saving graces and this sence you see serves expresly for the proofe of the matter in hand And no lesse is implied by those who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively and so read the words thus The Church is the fulnesse of him who is filled all in all As the Church considered in common and generall is the fulnesse of Christ so every true member of the Church is a part and portion of that fulnesse and therefore however Christ as head cannot be absolutely compleat untill all his elect members are gathered and fully united unto him joyntly or together all at once in the resurrection in their bodies as well as soules Yet he may be said to be filled inchoatively and gradually in the successive vocation Sanctification and glorification of his severall members The union betweene Christ and the Church is so neare as that Christ is sometimes taken collectively for the whole Church consisting of head and body And hereupon what is done and suffered by the Church is frequently ascribed unto Christ himselfe Gal. 2.20 Act. 9.5 And here in this place according unto the now mentioned reading of the words he is said to be filled in all that is in all the Saints in all believers when they receive of his fulnesse and are thereby filled Musculus and Cornelius Alapide note that by an usuall Graecisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All for according unto all so that in the words we have a twofold extent of this paso sive repletion of Christ 1. Of the subject or persons in whom he is under the capacity of an head said to be filled In all that is in all his members 2. Of the matter wherewith he is filled in these persons According unto all that is all gracious gifts pertaining unto the fulnesse and perfection of his body the spirituall life and salvation of all his members Though he of himselfe personally be so full that he filleth all in all yet he is pleased to account himselfe under a mysticall consideration to be filled in all his members according unto all graces either of sanctification or edification that are powred upon them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all and in all are as Calvin observeth concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all here to be restrained according unto the present circumstance of the place Now the Apostle speakes here in particular concerning the Spirituall government of the Church and unto this drift of the Apostle it will be most suitable to understand both the all 's in the text with reference unto the Church In all concerning the members of the Church According to all touching such blessings and gifts as are proper and peculiar to Church members There is also another interpretation that comes home to our purpose and it is o Christum implere omnia in omnibus id est licet Ecclesia sit ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non idcò tamen est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd Christus perse ea carere non possit Is enim potiùs in ea in singulis membris implet omnia veri capitis officia omniáque beneficia immediatè praestat in fingulis Ergè Ecclesia non data est eapiti ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sed potius Christus datus est Ecclesiaecaput ut omnia colligat membra in omnibus omnia bona felicia operetur omnia inquam veri capitis officia in singulis membris perficit Zanchie's The summe of which is He fulfilleth or dischargeth all the offices of a true head in every member and immediately conferreth upon each all graces requisite for their salvation and for their
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
and confirmation of his veracity He that hath received his testimony hath set to his seale that God is true And this he proves because his testimony is alwayes the testimony of God For he whom God hath sent speaketh the words of God ver 34. Ordinary Prophets did not alwayes speake the words of God but sometimes they spake out of their owne private spirit and not as Prophets having the spirit of prophecy upon them as is plain in Samuel 1 Sam. 16.6 and Nathan 2 Sam. 7.3 But now Christ whom God hath sent singularly and eminently as the chiefe of all his ambassadours speaketh only the words of God so that his testimony is simply and absolutely divine And of this he assigneth the reason ground or cause in the following words for God giveth not the spirit by measure to him Secondly Hence we may be informed that if Christ had lived in these our dayes he would have beene extreamly hated by all carnall and unregenerate men who yet carry a very great outward and ceremonious respect unto him and professe a deep detestation of all that had any hand in his murder and crucifying For there is nothing that they so much maligne as holinesse and therefore their malignancy against Christ the most holy would have beene unspeakable If but some few and faint some broken raies or beames of grace shine in the life of a member of Christ this presently makes him the butt of their malice And therefore if they had conversed with Christ in the dayes of his flesh they would have accounted him of all persons living the most odious They that disgust the drops of goodnesse in his would never have relished the fountaine and ocean thereof in himselfe They looke with envy upon starres of the least magnitude in the Churches firmament And therefore the sunne of righteousnesse could not but be a most unpleasing object unto them They loath the least measure of the spirit and therefore what would their abhorrence have been of him unto whom God gave not the Spirit by measure They contemne and deride that anoynting which believers receive from the holy one and therefore the unmeasurablenesse of his owne unction would have ministred unto them ample matter for their contempt and derision Secondly this point may serve for confutation of a passage in the Learned Dr Hammond against Mr Cawdrey to wit that Christs love of God was capable of farther degrees That I doe not fasten this tenet wrongfully upon him will appeare unto any rationall man by his owne words which I will therefore transcribe Dr Hammond pag. 222. In the next place he passeth to the inforcement of my argument from what we read concerning Christ himselfe that he was more intense in prayer at one time then another when yet the lower degree was sure no sin and prepares to make answer to it viz. that Christ was above the Law and did more then the Law required but men fall short many degrees of what is required But sure this answer is nothing to the matter now in hand for the evidencing of which that example of Christ was brought by me viz. that sincere love is capable of degrees This was first shewed in severall men and in the same man at sever all times in the severall rankes of Angels and at last in Christ himselfe more ardent in one act of prayer then in another The conclusion which the Dr undertakes to evidence is that sincere love is capable of degrees Now this the example of Christ will never prove unlesse it inferre that Christs love of God was capable of degrees more intense at one time then at another If Christs greater ardency in one act of prayer then in another doth not argue a greater fervency in his love at one time then another this argument from Christs praying more earnestly will never reach the proposition for which it was brought Indeed in his treatise of Will-worship p. 24. he minceth the matter and speaketh more cautelously It is possible saith he for the same person constantly to love God above all and yet to have higher expressions of that love at one time then another Thus we read of Christ himselfe Luk. 22.24 c. But of this we may say as he doth of Mr Cawdrey's answer It is nothing to the matter now in hand Because there may be a graduall difference in the expressions of the same love for degree Christs death for us was a higher expression of his love of us then his poverty hunger thirst c. and yet they might proceed from a love equally intense His Argument then you see from Christs example will not serve his turne unlesse it conclude a greater intension in his love of God at one time then at another And the falsehood of such an assertion is evident from the point here handled and confirmed the absolute fulnesse of Christs grace which by the generall consent of the Fathers and Schoolmen was such as that it excluded all intensive growth It was a sequele of the personall union and therefore it was from the very first moment of his conception The Word was no sooner made flesh but it was forthwith full of grace truth His love of God was uncapable of farther degrees unto whom God gave not the spirit that is the gifts and graces of the spirit by measure But unto Christ God gave not the spirit that is the gifts graces of the Spirit by measure Joh. 3.34 therefore his love of God was not capable of farther degrees There have beene some that here by Spirit have understood the Godhead of Christ which was given unto him as Sonne by eternall generation as man by the Hypostaticall union But whether the Doctor will imbrace either of these expositions I cannot divine Indeed many learned men have thought that the Spirit of Christ may signifie his Godhead in distinction from or opposition unto either his flesh Rom. 3.4 1 Tim. 3.16 or blood Heb. 9.14 yet that standing single and absolutely by it selfe without such comparison it should have any such signification in Scripture can never I am very confident be made good by the Doctor and therefore I shall acquiesce in the common interpretation which giveth an utter and totall overthrow unto the Doctors opinion Unto it also the Schoolmen are generally opposite as will soone be confessed by those that will peruse such of them as comment in tertiam part Summae Aquinatis quaest 7. art 12. and in tert lib. sentent distinct 13. The Scotists thinke that in grace and consequently in the love of God there is a maximum quod sic impertransibile per divinam potentiam absolutam and then they conceive that there is a great condecency in the cloathing dignifying or beautifying of Christs humanity therewith Because of all other creatures it was most straitly nearly conjoyned with the Deity the author of grace also for that it was by God designed to be the universall principle and fountaine of grace
the whole series of the Apostles discourse that he speakes of the Church and therefore all is to be restrained unto the Church and her members And of such restraints of the particle we have in this Epistle besides the present place three instances Chap. 1.10,23 Chap. 4.6 Beza thinkes that the Apostle useth it here of set purpose to shew that all difference betweene Jew and Gentile is taken away Before Christs ascension the heavenly dew of Gods grace fell onely upon the fleece the land of Canaan but since upon the whole earth upon even the fulnesse of the Gentiles For Christ ascended farre above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all that is to paraphrase the words by parallel places of Scripture that he might poure his Spirit upon all flesh Joel 2.28 that the earth might be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 The Lutherans understand the words concerning the absolute filling of all places with Christs manhood Cajetan Emanuel Sa and others thinke that to fill all is as much as to fulfill all promises and prophecies that were written of him in the old Testament But the interpretation of the words which I have brought is favoured as expositours upon the place generally alleadge by the scope unto which they serve for confirmation by both the words foregoing of which they are an explication and by the words following which are of them an exemplification 1. By the scope not onely of these words but also of the whole verse nay of the two verses immediately preceding which is laid downe verse 7. Vnto every one of us grace is given c. Now unto the confirmation of this that unto every one grace is given by Christ Christ's ascension to fill every one to fill all is very aptly referred 2. By the words foregoing vers 8. of which they are an explication When he ascended up on high c. hee gave gifts unto men To ascend up on high is to ascend up farre above all heavens and to give gifts unto men is to fill all sorts and kinds of men with gifts The Apostle seemes plainly thinkes Beza to allude unto the verse following that testimony of the Psalmist quoted vers 8. Blessed be the Lord God who daily loadeth us with benefits Psalm 68.19 The filling all things in the Apostle is the same that loading with benefits is in the Psalmist 3. From the words following which are of them as it were an exemplification And he gave some Apostles and some prophets and some Evangelists and some pastours and teachers c. ver 11. Every office there mentioned includeth and presupposeth gifts for it for ungifted officers are no gift or blessing but a curse and judgment rather In the words then as there is expressed the institution of Church officers both extraordinary and ordinary so there is implied the qualification of these officers with abilities and endowments for discharge of their severall duties Now from the qualifying of Church officers with the graces of edification we may inferre the furnishing of Church members with the graces of sanctification Because those were purposely conferred for the production augmentation and confirmation of these He gave some Apostles and some Prophets and some Pastours and teachers for the perfecting of the saints for the edifying of the body of Christ vers 11.12 And the saints are not perfected untill they be filled with grace The body of Christ is not edified unlesse Christ fill all in all unlesse in every part of this body mysticall all faculties of the soule and all members of the body be cloathed with befitting graces In these words then we have a description of the effusion of the spirit upon the Church 1. a finito 2. ab adjunctis intensionis extensionis 1. Afinito medio sive destinato the meanes designed to make way for it Christ's glorious ascension He ascended far above all heavens that he might fill all Joh. 7.38,39 Chapt. 16.7 It is Christs errand and businesse into heaven and therefore you may be confident he will mind it and be very intentive upon the compassing of it The eye and heart of a wise man is almost never off from the end of any important action It were then blasphemy but to imagine that Christ in whom are hid all the treasures of wisedome and knowledge should not constantly have in his consideration and intention the end of so glorious and action as his ascension far above all visible heavens into paradise the house of God the third heaven the heaven of heavens Next we have the adjuncts of this effusion of the spirit the intension and extension of it 1. The intension measure or degree of it It was in comparison of that sparing communication of the spirit before Christ's ascension a filling The spirit was not as before onely sprinkled but powred forth It did descend not in drops or dew but in showers of blessing Ezek. 24.26 The Holy Ghost is now shed on us abundantly Tit. 3.5,6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly as it is varied in the margent that is largely or plenteously 2. We have the extension of it It was a filling of all He ascended that he might fill all that is that he might fill the universall Church and every true and genuine member thereof The subject then of this distribution of the gifts of the Holy Ghost is generall and universall and that in as many respects as the Church is now said to be Catholick In respect of 1. place 2. persons 3. time 1. In respect of place It is no longer a little garden inclosed within the territories of Jacob but a spacious field diffused successively at least through all nations all lands and countries 2. In respect of the persons Because this filling excludes no sort or condition of men neither Jew nor Gentile Greek nor Barbarian bond nor free male nor female Thus Dionysius Carthusianus expounds here the universall signe He restraines it unto men and takes it distributively de generibus singulorum He ascended farre above all heavens ut impleret omnia genera hominum id est quosdam de universis generibus hominum donis gratiis spiritus Sancti That he might fill all sorts kinds or conditions of men that is some of all sorts with the gifts and graces of the holy Spirit Lastly in respect of time This distribution was not confined unto the times presently after Christs ascension but if we speake of ordinary gifts of the Spirit to continue untill the last day according unto that promise of our Saviour That he will be with as the ministers so the members of the Church alwayes even unto the end of the world Math. 28.20 What comfort doth this place afford against the badnesse barrennesse unhealthinesse or any other incommodiousnesse of the place of a mans habitation against the meannesse or misery of a mans condition against the iniquity of the times upon which a man is cast
his body the fulnesse of him that filleth all in all And then the meaning of the words is untill the mysticall body of Christ grow to ripenesse and perfection untill all that belong to the election of grace all that be ordained to eternall life be gathered and added unto the Church and untill every member arrive unto a full growth unto a full measure of grace and glory And this I conceive to be the most probable sence of the words for as Cornel. A lapide well observeth the Apostle saith untill we come to a perfect man and not untill we come unto perfect men because he speakes not of Christians considered severally but rather of the whole Church which he compareth unto one perfect man of which man the Church is as it were the body Christ himselfe the soule and head Now when the body commeth unto it's fulnesse of growth the head also commeth thereunto as also the strength vigour quicknance and efficacy of the soule its union with and information of the body which though the soule it selfe be indivisible is divisible and consequently coextended with the body Even so in like manner when all the members that shall be added unto the Church shall come unto their full growth and perfection in grace why then Christ considered under a mysticall capacity as head of his Church may be said to come unto his full growth age or stature too And his union with his Church and members will then absolutely be full and compleate I come in the last place unto the uses of exhortation From the all-fulnesse of Christ's grace we may be exhorted unto two duties 1. Humiliation for the imperfection of our graces 2. Diligence and constancy in the growth of our graces 1. Unto Humiliation for the imperfection that is in our owne graces and to give the better edge unto this exhortation I shall propound two motives 1. The perfection of the holinesse of the second Adam should mind us of that perfect holinesse which we lost in the first Adam And reflexion on such an unvaluable losse cannot but strike the heart of any one with a deepe measure of godly sorrow that is not ignorant of the worth and necessity of grace 2. All aberrations from the rule are blemishes and therefore seeing our graces fall so infinitely short of that perfection which is in the patterne of grace Christ Jesus all our graces are defective and sinfull and so present matter for spirituall mourning Can we behold the Sun of righteousnesse and not blush at the menstruous rag's of our own righteousnesses Can we looke upon the bottomlesse fountaine of holinesse in Christ and not be ashamed of our shallow brooke that would soone waxe dry if it were not continually supplied from the aforesaid fountaine Alas what are our drops unto his ocean our sparks or beames unto his sunne His gifts and graces were in comparison of ours unmeasurable God gave not the spirit by measure unto him But what a narrow measure is there in the brightest gifts and endowments of the most glorious saints that ever lived upon the face of the earth And this measure ariseth from mixture with contrary lusts and corruptions The Holy Ghost replenished the heart of Christ from the very conception The word was no sooner made flesh but it forthwith was full of grace and truth But Satan hath filled our hearts from the very wombe with a body of sin and death armies of lusts and corruptions like the Midianites which lay on the ground like grashoppers for multitude Judg. 7.12 As soone as we were conceived we were forthwith full of all the seeds of sinne ignorance and errour In Christ were unsearchable riches of grace But we are like the foole in the Gospell Luk. 12.21 that was not rich towards God Like the Church of Laodicea Revel 3.18 that was wretched miserable poore blind naked In him were hid all the treasures of wisedome and knowledge In us there are to allude unto the expression of the Prophet upon another occasion Esay 45.3 treasures of darknesse the treasury of an evill heart Math. 12.34,35 The sonne of man was cloathed with a garment of holinesâ—e downe to the foote Revel 1.13 Whereas the robe of our graces is farre more narrow and scanty then the filthy garments of our corruptions Christ was a lambe without blemish and without spot Whereas alas there is a spot in the dearest Children of God Deut. 32.5 the spot of Originall and Actuall sinne their purest graces and most spirituall duties are bespotted and distained by the adhesion of sinfull lusts and corruptions The eyes of Christ are pure white and precious like orient Jewels or sparkling Diamonds His eyes are as the eies of doves by the rivers of water washed with milke and fitly set or as it is in the margent sitting in fulnesse that is fitly placed and set as a precious stone in the foile of a ring Cant. 5.10 But now our eyes are not onely darke and dimme but impure and uncleane 2 Pet. 2.14 full of Adultery Grace was poured into his lips Psal 4.2.5 his lips are full of grace t is in the old translation But now our tongues are full of deadly poyson Jam. 3.8 Our mouthes are full of cursing and bitternesse Rom. 3.14 God anoynted Jesus Christ with the holy Ghost and he went about doing good c. Acts 10.38 But that the greatest part of men have received no such anoynting is witnessed by their unactivenesse for the glory of God and good of the Church They are as unprofitable burdens unto the earth as the Sodomites whose iniquity was fulnesse of bread and the abundance of Idlenesse Ezek. 16.49 2. We may hence be exhorted unto diligence and constancy in the growth of our graces For let our progresse in them be never so great yet still we shall come farre behind out patterne and never be able here to reach his all-fulnesse Those that learne to write will labour to come as nigh their copy as they can And in all handy-crafts learners endeavour a full conformitie unto their rules and patternes And therefore we may conclude that we can never be too conformable to the holinesse of Christ which God hath propounded unto us for a samplar to imitate He was full of grace and therefore we can never be gracious enough In him were hid all the treasures of wisedome and knowledge And therefore we can never be knowing enough We desire a full conformitie unto the glory and happinesse of Christ And therefore it is very irrationall to thinke upon a stay or stoppe in the way thereunto to wit a conformity unto his grace and holinesse What is spoken of the degrees of grace and light in the Church Cant. 6.10 may be applied unto every Christian In his first conversion he looketh forth as the morning When he arriveth unto further maturity he is faire as the moone that hath a mixture of spots with her fullest light But in the state of glory he will
be cleare as the sunne But though for the perfection of his grace he shall resemble the light of the bodily sunne yet his brightnesse can never equall the splendour of the sunne of righteousnesse We should not therefore content our selves with a dawning light with the twi-light with starre or moone-light but our hearty prayer and unfeigned endeavour should be that our path may be as the shining light that shineth more and more unto the perfect day Prov. 4.18 Thirdly There dwelled in Christ's manhood an all-fulnesse of power In the mid'st of the throne stood a lambe as it had been slaine having seven hornes and seven eies c. Rev. 5.6 It had seven hornes a fulnesse of power to execute as well as seven eies a perfection of wisedome to contrive whatsoever was needfull for the protection and guidance of the Church In the state of humiliation Christ's manhood had power of working miraculous and supernaturall effects it cast Divels out of those that were possessed with them cured many diseases that were incurable by naturall meanes restored sight to those that were borne blind raised the dead unto life one from the bed another from the beere and a third from the grave Mat. 11.5 The very wind and the sea obeyed him Mark 4.41 And now in his state of exaltation his humanity is still instrumentall in the all-powerfull works of Vocation and sanctification And in the last day it will be a powerfull instrument in the resurrection and full glorification of all the Saints For the clearing of this distinguish we of a twofold power one morall by way of impetration secondly another Physicall by way of proper and reall influxe or efficiency 1. We grant that Christs humanity had and still hath a morall power of working miracles and all workes above the course of nature Looke as men are said to have a power of doing that which they commonly effect by their interest in their friends as by the prevalency of their wealth So the manhood of Christ is so interested in the favour of God as that it can prevaile with him for doing whatsoever pleaseth him in heaven and in earth This morall power c. was congruent unto Christ in his state of humiliation in regard of his propheticall office for the confirmation of his doctrine which was so farre above the reach of naturall reason as that it would hardly find acceptance with the sons men unlesse it had been back't with wonders and miracles of an unquestionable veritie Heb. 2.4 And no lesse requisite is it unto his manhood now 't is exalted at the right hand of God for the gathering ruling and protecting of and providing for his subjects as also for the restraining overruling and finally subduing all his and his Churches adversaries That this is all the power Christ's humanity hath of working miracles is affirmed not only by Protestants but also by Papists Vasquez Becanus and amongst the ancient Schoolmen by Alensis Bonaventure Scotus Christ's soule saith r In aliquam transmutationem aliquod Agens potest dupliciter uno modo per potentiam in ipso formalitèr existentem Alio modo non per potentiam in ipso existentem sed per virtutem alterius ipsi affistentem possumus enim non solum ea quae possumus per nos per virtutem propriam sed ea quae possumus per amicos taenquam per potentian nobis assistentem His suppositis dicendum est ad quaestionem quod si loquamur de potentia animae Christi quae est in Christo formalitèr secundum se sic anima Christi non habuit omnipotentiam nec habere potuit c. Si autem loquamur de potentia janimae Christi non perficiente ipsam formaliter sed solùm assistente secundum quam dicimur posse ea quae per Amicos possumus Sic dicendum quod anima Christi habuit potentiam ad omnes mutationes miraculosas ordinabiles ad finem fidem incarnationis Cujus ratio est quià ei cui competit primò docere ca quae sunt supra ratioren humanam competit habere potentiam faciendi opera supernaturalia talem Doctrinam confirmantia Sed Christo competebat tanquam primo principali doctori docere ea quae sunt supra naturalem rationem maximè quae pertinent ad salutem hominum quae est finis incarnationis ergo ipsi competebat habere potentiam faciendi opera supernaturalia talem doctrinam confirmantia Hanc autem potentiam non habuit fibi formalitèr inhaerentem ut prebatum est sed habuit sibi assistentem quatenus divina virtus operatur talia quae confirmabant doctrinam bumanam lib. 3. distinct 14 quaest 5. Durand hath power to worke any miraculous changes referrible unto either the end or beliefe of his incarnation not by any power formally inherent in itb ut by the power of the Godhead infallibly assisting of it Yea but you will say this power of working miracles by impetration was communicated unto some of the Prophets unto the Apostles and diverse primitive saints and therefore not the peculiar priviledge of Christ For answere This morall power of working miracles was in them only in a transient way as they were prompted by the holy spirit God bearing them witnesse both with signes and wonders and with divers miracles and gifts of the holy Ghost according to his owne will Ephes 2.4 God followed his owne will not theirs in the working of miracles Though Gehazi by the direction of Elisha 2 Kings 4.31 laid his staffe upon the face of the Shunamites child for the raising of it from the dead Yet God we see withdrew his help and assistance But now this power was in Christs humanity permanently and as it were habitually For he alwaies could and still can prevaile with God whensoever pleased him for the working of any miracle for the illightning of any mind though never so darke for the sanctifying of any heart though never so prophane carnall The will of Christs manhood although it be a humane will is yet the will of a divine person and therefore if it be absolute it is alwaies effectuall successefull He never absolutely effectually willed any thing but what was agreeable unto Gods absolute will the will of his decree or good pleasure And therefore those prayers of his which proceeded from this absolute will of his were alwaies heard John 11.42 This morall power of Christs manhood I have treated of at large in what I have said touching the fulnesse of Christs office and authority and therefore I might take my leave of this point if some Papists did not ascribe unto Christs humanity not onely a morall but also a physicall power of working miraculous and supernaturall effects whose doctrine I shall briefely examine and so passe on This physicall power is by way of proper and reall influxe or efficiency And thus an Agent hath a power of doing that onely which it can truely and really effect
in his heart by faith in his life by obedience should enjoy eternall life The Jewes presently opposed him herein and the matter is argued pro and con between Christ and them ver 52 53 54 55 56 57. and at last Christ closeth up the disputation with affirmation of his eternity ver 58. Before Abraham was I am Because he was before Abraham therefore if a man keep his sayings he shall never see death Secondly that person in whom dwelleth all fulnesse of the Godhead bodily is immutable and this immutability we have most clearly and fully predicated of Christ in Psalm 102.26,27 If we will allow the Apostle Paul Heb. 1.10,11,12 to be a competent interpreter of the Psalmist and the predication hereof is in conjunction with two other excellencies of the divine nature one but now mentioned Eternity ver 24. The other presently almost to be insisted on the creation of all things ver 25. From all which he concludeth the perpetuity indeficiency and unbarrennesse of the Church ver 28. 1. He affirmeth the eternity of Christ His duration is coëxtended with the duration of all the creatures Thy yeares are throughout all generations Next he signally asserts his creation of all things ver 25. Of old hast thou laid the foundation of the earth and the heavens are the worke of thy hands And 3. As for his unchangeablenesse he doth not barely affirme it but illustrate it also by a comparison of dissimilitude with the change of those creatures which seeme most exempted from mutation ver 26 27. They shall perish but thou shalt endure yea all of them shall waxe old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeares shall have no end And from all this he draweth this conclusion that the Church of Christ shall still in all ages be fruitfull and bring forth children unto God The children of thy servants shall continue and their seed shall be established before thee ver 28. Where by the Children and seed of the servants of God he doth not understand such as descend from them by carnall propagation but such as retaine their faith and imitate their piety Because Christ is Eternall omnipotent unchangeable therefore his Church which is conjoyned with him by an indissoluble bond shall be perpetuall and never totally faile from off the earth never be extinguished by the greatest calamities that are incident unto mankind Thirdly If all fulnesse of the Godhead dwell in him then also omnipotency Vnto us a child is borne unto us a sonne is given who is the mighty God Isai 9.6 And this is brought by the Prophet as an argument for confirmation of those sweete and precious promises of consolation redemption and subduing of enemies whereby he goeth about to comfort the godly and faithfull in Israel and that in the utter devastation and depopulation of their country vers 2 3 4 5. In reference unto his omnipotency it is that God speaking of him in the Pialmist saith I have laid help upon on t that is mighty Psalm 89.19 that is mighty to save Isai 63.1 able to save unto the uttermost Heb. 7.25 Hence is it also that he is stiled by Zachariah an horne of salvation that is a strong and mighty Saviour Luk. 1.69 one that is able to doe exceeding abundantly above all that we can aske or think Eph. 3.20 able to keepe our soules which we have committed unto him 2 Timoth. 1.12 able to keepe them by his power through faith unto salvation Fourthly Christ is omnipresent He was in heaven as God when as man he conversed with men here upon earth Joh. 3.13 and therefore he is a very present helpe in trouble Psalm 46.1 Though the heavens must receive his manhood untill the time of restitution of all things Acts. 3.21 Yet as God he sits on the throne in the Christian Churches here on earth Revel 4. and will be with the faithfull ministers thereof unto the end of the world Math. 28.20 and he will be in the mid'st of all assemblies of her members gathered in his name Math. 18.20 Fifthly if there dwell in him all-fulnesse of the Godhead then also omniscienc◠He knew what was in the heart of man Joh. 2.25 He knoweth all things Joh. 21.17 He is the wonderfull counseller Isai 9.6 And therefore can foresee and disappoint all designes and machinations against his Church and Gosple His people need not feare the depths of Satan Revel 2.24 for with him there is an ineffable depth of the riches both of wisdome and knowledge unsearchable judgments and waies past finding out Rom. 11.33 To passe on from the Attributes of God unto his workes I shall at this time make mention of two the Creation and preservation of all things 2. Then the creation of all things is attributed unto Christ Joh. 1.3,10 Col. 1.16 Heb. 1.2 and therefore we may commit the keeping of our soules unto him in well-doing as unto a faithfull creatour 1 Peter 4.19 2. The preservation of all things is attributed unto him By him all things consist Col. 1.17 He upholdeth all things by the word of his power Heb. 1.3 Therefore he can preserve by the power of his grace all his people from totall and finall defection and keep them by his power through faith unto Salvation 1 Pet. 1.5 He can put his feare in their hearts that they shall not depart from him Jerem. 32.40 Enough hath been said to prove that the personall union is a sufficient argument for the all-sufficiency of Christ to carry on his great designe of saving the soules of such as belong unto the election of grace In a second place it is also a proofe of his Willingnesse and readinesse to do the worke Can two saith the Prophet walke together except they be agreed Amos 3.3 So may we say can the Godhead dwell in the manhood except the Godhead intend reconciliation with some persons in the manhood to wit the men which the Father had given unto the Son out of the world Joh 17.6,9 God is a consuming fire and yet the fulnesse of the Godhead dwelleth bodily in the humanity of Christ and therefore we may shape an affirmative answer unto the question propounded by the Prophet Isaiah chapt 33. v. 14. and may say that some among the sons of men shall dwell with the devouring fire shall dwel with the everlasting burnings The cohabitation of the Godhead with the manhood in the person of Christ is a full evidence that as it is Revel 21.3 the tabernacle of God is with men and he will dwell with them and they shall be his people And God himselfe shall be with them and be their God Such an infinite person as the Sonne of God would never have assumed us unto himselfe in his incarnation if his designe had not been to have communicated himselfe unto us by making us his house his sanctuary his holy temple his habitation through the Spirit
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