all in the name of Christ that is for the glory and honour of Christ for his names sake Math. 19.29 Psal 31.3 for this acception of this forme of speech Math. 18.20 Chamier quotes Chrysostome Salmeron Lucas Brugensis and interpreters generally conceive also that it is comprehended though not only comprehended in Col. 3.17 Whatsoever ye d◠in word or deed do all in the name of the Lord Jesus If all our actions are to have this reference then much more our sacred actions our acts of worship and religion Men would never make them subordinate unto inferiour ends if they were duely mindfull of that supereminent authority from which they have their institution there is a strange tradition of King Henry the seventh that for the better credit of his espials abroad with the contrary side he did use to have them cursed or excommunicated at Pauls by name amongst the bed-roll of the Kings enemies according to the custome of those times What was this but to bow heaven unto earth and make religion stoop and lackey unto policy Sir Francis Bacon but though Atheisticall and Machivilian politicians have thus served their turnes upon the ordinances of Christ it would be very strange that the Ministers of Christ and stewards of the mysteries of God should be thus unfaithfull Who can wee expect should be carefull of promoting Christs glory in his ordinances if they who by speciall commission be intrusted with their dispensation be neglective thereof make their principall ayme in them the furtherance of their private designes the shewing of their parts venting of their passions winning of applause filling of their purses ingratiating or ingrandizing themselves with the great men of the world All the authority that we have in spirituall and Ecclesiasticall matters is only by commission from Christ and therefore we should be if not ashamed yet afraid to imploy it any otherwise then for him and yet there have been some ministers in all ages that have abused their calling unto his disservice and dishonour their chiefe end in the worke of the ministery hath been their owne advancement in temporals and therefore they have made the Gospell bend unto the vaine and sinfull humors of men upon whom their preferment in the world hath depended they have wrested and perverted the word of Christ unto the patronage of their erroneous prejudices and base lusts Knowles his Turkish History the Grecian Bishops were wrought upon by the flattery and large promises of Andronicus to give him a generall absolution from the perfidious perjuries and bloody murders he had committed which obtained he had for a while the same Bishops in great honour but shortly after in greater contempt as men forgetfull of their duties and calling Herein I believe Basilius the then Patriarcke of Constantinople led the dance unto them of whom Mr Fuller gives this character He Andronicus were a Patron and Chaplain excellently met For what one made law by his lust the other endeavoured to make gospell by his learning In stating of any controversy Basilius first studied to find out what Andronicus intended or desired to do therein And then let him alone to draw that Scripture which would not come of it selfe to prove the lawfullnesse of what the other would practise Thus in favour of him he pronounced the legality of two most incestuous matches And this Grecian Pope gave him a dispensation to free him from all oathes c. which he had formerly sworne to Manuel or Alexius King Philip the second of Spaine had a counsell of conscience for the direction of his enterprises which often stretched their consciences to bring him out of many difficulties and free him from the bands of his promises but these and all others of the like stampe have left but an infamous memory behind them for men generally refuse to pay any respects unto their names that have been disregardfull of the name and honour of their heavenly Master Michael Paleologus to assure the Greek Empire unto himselfe and posterity acknowledged against the light and dictates of his conscience the supremacy of the Pope of Rome and did his utmost to unite and conforme the Greek Church unto the Latine but this his politique device as is gravely observed by the author of the Turkish history yeelded him not so much as the credit of an honourable funerall but dying in this attempt not far frō Lysimachia was there by his sonne Andronicus his commandment for whose advancement he had stayned both his faith honour obscurely buried in the feild a good way frō his cāp as unworthy of a better sepulchre for betraying that religiō which in his own judgment was most agreable unto the will mind of his Saviour Fourthly Ministers and people should approach all ordinances in the name of Christ that is with dependance upon him for their successe and efficacy thus the forme of speech is used concerning God Psal 20.5 In the name of our God we will set up our banners In the name of God that is depending upon God for assistance and why may it not have the same sense applied unto Christ our confidence in prayer preaching Baptizing administring of the Lords supper exercise of discipline should be only upon the assistance of Christ and not upon the ordinances in themselves or upon the parts gifts and graces of any Ministers whatsoever for what are the ablest and holiest ministers but instruments and therefore whatsoever they act towards the Salvation of mens soules is in the vertue of Christ their principall agent Without the concurrence of his Spirit the sacraments will prove but blankes or empty and naked signes the word otherwise the power of God unto salvation will prove altogether powerlesse or else the power of God meerly unto conviction condemnation the delivery of a man unto Satan will but irritate and exasperate and contribute nothing unto the salvation of the Spirit in the day of the Lord Jesus Mahomet the great Turk◠hearing that Scanderbeg would cut helmets head pieces and pouldrons cleane asunder with his Scymitar he sent to him for it thinking that there had been some extraordinary vertue in it and when Scanderbeg had sent it he put it into their hands who had the strongest armes about him but perceiving no such wonders as was reported of it he sent it back with scorne saying that he could get as good for his money out of every cutlers shop that he credited not what was related to him thereof but Scanderbeg in the sight of the Messenger having made strange and admirable proofes of it bad him tell his master that it was not the vertue of the sword but the strength of his arme To apply this unto our present purpose the word of Christ is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soule and spirit and of the joynts and marrow Heb. 4.12 But now this is not by any vertue
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
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
scilicet haec vel ratione virtutis mediatae et immediatae vel ratione suppositi Immediatio ut loquuntur virtutis est quando inter virtutem causae effectum nulla alia virtus intercedit aut alia causa proprie dicta iltius effecti quamvis intercedat suppositum aliquod tanquam instrumentum hoc sensu omnes veri ministri vocantur et constituuntur in ecclesi â immediatè à Deo immediatione scilicet virtutis Ecclesia tamen intercedit inter Deum et ministros in illa vocatione tanquam instrumentum ejus Et hoc sensu mediate vocantur à Deo per Ecclesiam Bellarm. ipse l. 2 cap. 17. non malè hoc explicat si loco Papae ponatur in ejus verbis pastor In pastore sunt tria Pastoratus ipse qui est quasi forma quaedam persona quae est subjectum ejus et conjunctio unius cum altero Prima est â solo Christo Secunda designatur ab electoribus tertia est à Christo mediante actu electorum Electores igitur non dant porestatem neque sunt causa potestatis illius quam habet Pastor Ames Bellar. Ener tom 1. pag. 250 instrumentall in setting apart of particular persons unto the office of a minister 1 Tim. 4.14 But as for the office it selfe and the spirituall power or authority whether of order or jurisdiction which is annexed thereunto that is only and immediatly derived from Christ himselfe it is purely his ordinance and therefore we should only act from and under him dispense all ordinances in his name that is by his authority in his roome and place What the Apostle 2 Cor. 5.20 speaketh of preaching the word is appliable unto the administration of all other ordinances We may say we Baptise administer the Lords Supper and execute discipline in the stead of Christ vice Christi as Christs representatives and deputies Math. 18.20 Luk. 24.47 Act. 4.17.18 and 5.28.44 and 9.27 Act. 2.38 and 8.16 and 19.5.1 Cor. 5.4 To performe the worke of the ministery in the name of Christ is to performe it by commission power and authority from Christ But this is not all that the phrase comprehendeth That a thing be done in the name of Christ saith Ames there is indeed required the authority of Christ as the efficient cause But moreover there is as well as that required i In nomine Christi ut aliquid fiat requiritur quidem Authoritas Christi ut causa efficiens sed simul etià m requiritur ut materia forma finis actionis fit Christo voluntati ejus conveniens ita ut tota natura actionis talis fit qualem Christus probat agnoscit pro suâ Ames Bellarm Enerv. Tom. 2. l. 1. p. 1. that the matter forme and end of the action be agreeable unto Christ and his will so that the whole nature of the action be such as he approveth c. But to speake of this somewhat more fully and distinctly To do a thing in the name of Christ is to do it 1. in a manner suitable unto his dignity 2. According unto his command and warrant 3. for his glory 4. with dependance upon and 5. with invocation of him for successe And thus all Christs ordinances must be dispensed by us and received by the people and that because the dispensation of them is by the authority and commission of Christ 1. We must dispense them in such a holy devout reverend manner as is suitable unto the dignity of Christs Person and office Parker de politeiâ Ecclesiastic lib. 3. cap. 4. pag. 21. informeth us that with some in the name of Christ sounds as much as in the feare of Christ And indeed if we did but seriously consider the fulnesse of his office how great a Prophet he is how high a priest how glorious a King we could not but tremble when we speake either from or unto him we could not but use all possible caution and preparation in the administration of all his ordinances I appeale unto those that make as slender provision for the Pulpit as for a table discourse and there vent such raw loose indigested and uncoherent stuffe as makes their auditours even nauseate the good word of God VVhether this be to preach in the name of Christ whether they that thus preach have a due regard unto the honour of Christ whom they represent This command of ministers to administer ordinances in such a manner as is agreeable unto the great worth of their institutive cause is a virtuall and implied command of the people to be observant of the like manner in the receipt of them If ministers are in their preaching to handle the word as the word of Christ in such a meet manner so boldly faithfully sincerely preparedly and decently as it is fit the word the Embassy of the high Priest and Apostle of our profession the King of Saints and head of the Church should be delivered why then â—he people are to receive it as the word of Christ with such holy heavenly teachable and tractable affections as are due thereunto and not at any hand to trifle and dally with it But it is strange how unapprehensive men are of the relation which the word hath unto Christ for men come with as unprepared unreverent unawfull and undevout thoughts and affections to a a sermon as to a play Here their maine errand was to passe away their time to censure the poëts abilities to judge of his play it 's plot language and fancy And there what is their businesse but to spend the houre to censure the ministers gifts of prayer and preaching his matter his notions and expressions to compare him with others to see how farre he fals short of those whose persons we have in admiration Oh! Beloved as you tender your soules think what you are a doing You are about an ordinance brought unto you in the name of Christ Think with whom you have to doe It is with him that hath all power given unto him in heaven and in earth 2. Because power to dispense ordinances is by the authority and commission of Christ therefore ministers and people in the administration of them should doe all in the name of Christ that is they should keepe exactly unto his command and rule and not deviate therefrom or adde thereunto God hath placed Christ in such an eminency over the Church as Joseph was set over Egypt and Pharoah said to Joseph thou shalt be over my house and according unto thy word shall all my people be ruled Without thee shall no man lift up his hand or foot in all the land of Egypt Gen. 41. vers 40 44. Thus Christ is over the house the Church of God which must be exactly regulated according unto his word nothing must be imposed by the minister or imbraced by the people in Gods worship and service without his warrant Thirdly both ministers and people in the managery of Christs ordinances are to do
should carry all in your meetings without dispute or contradiction you should not give place to such by subjectioÌ„ to borrow of the expressioÌ„ of the Apostle so much as for an hour that the truth of the Gospell might continue with you Gal. 2.5 resist the pride of such a man expresse but little respect unto him and this by Gods blessing may humble him however it is the likeliest course you can take to free your selves from the unhappy consequent of his domineering humor if you comply therewith submit thereunto If such men as these would but provide for their owne credit and the entertainment of their opinions whether true or false we dispute not why they have no such way or means as to frame themselves unto an affable humility for the progresse of both truth and error is hindred by the morose pride of their assertors nothing so much distastes our Antagonists and renders them averse from complyance as our superciliousnesse of which we have a remarkeable instance in our English * Holingshed pag. 151 152. Chronicle When Augustine the Monke sought to reduce the Brittaines unto the jurisdiction of the Church of Rome the Monkes of Bangour asked the advice of a certain wise and devout man among them who made this answer If he be the man of God follow him then sayd they how shall we proove whether he be so or not Then said he the Lord saith take up my yoke and learne of me for I am meeke and humble in heart If Augustine be humble and meeke in heart it is to be believed that he also beareth the yoke of Christ and offereth it to you to beare but if he be not meeke but proud it is certain that he is not of God his word is not to be regarded And how shall we perceive that said they find means said he that he may first come to the place of the Synod with those of his side and if he arise to receive you at your coming then know that he is the servant of God and obey him But if he despise you and arise not against you whereas you be more in number let him be despised of you They did as he commanded and it chanced that when they came they found Augustine sitting in his Chaire which when they beheld straightwaies they conceived an indignation and noting him of pride laboured to reproove all his sayings and gave a plaine answer that they would not receive him for their Arch-Byshop for they laying their heads together thus thought if he refuse now to rise unto us how much more will he contemn us if we shall become subject to him Secondly the unexampled humility of Christ compared with his magisteriall power and Lordly dominion over all things should provoke all ministers of the Gospell unto humility and all the possible expressions thereof unto their people their power is but subordinate unto Christs and ministeriall and therefore none of them should dare to Lord it over Gods heritage 1 Pet. 5.3 to assume a dominion over the faith of their people 2 Cor. 1.24 but they should professe and acknowledg themselves the servants of the Church for the Lord Iesus sake * Non dicit autem servos Iesu quod consequenter videbatur dicendum quia Iesum dixcrat Dominum sed i dicit quod est longè inferius atque humilius servos vestros Attamen ne nimis abjectè de suo ministerio lâ—qui aut sentire videatur add it per Iesum vel ut habent Graeca Syriaca propter Iesum quemadmodum etiam legunt atque exponunt Ambrofiaster Selulius Videtur autem in hac parte non repetendum verbum quod praecessit praedicamus non enim in eo versabatur Apostolorum praedicatio ut annunciarent se esse servos hominum sed aliud quippiam supplendum velut exhibemus fatemur aut profitemur aut quid simile ut sensus sis Nosmet-ipsos autem vobis exhibemus ut servos palam fatemur nos non aliud esse quà m servos vestros propter Iesum Dominum à quo ministerium hoc nobis in junctum est servos inquam vestros quia more servorum nos totos impendimus utilitati saluti vestrae procurandae Aestius in Locum 2 Cor. 4.5 Indeed we are not to serve the wills humors and desires of men for if we pleased men we should not be the servants of Christ Gal. 1.10 but the service that we owe unto our flocks is in order unto the salvation of their soules and for that we should spare no paines no labour of love no labour in the word and doctrine there were lately in the Church of God amongst us a generation of men that thought the feeding of Christs sheep by constant preaching a thing beneath those high places of dignity in which they sate and I am afraid that there are now among us too many that look upon the feeding of Christs lambs by catechizing as a thing unbecoming the greatnesse of their parts and learning are there not others that apply themselves wholly and altogether unto those that are either knowing or rich in their congregations as if the poor and ignorant were below their pastorall care O would these men but meditate as they ought upoÌ„ the depth of Christs humiliation together with his supreme soveraignty over all things and consider how that he came downe from heaven to minister unto and to die for the weakest poorest most ignorant and sinfull of the Sons of men they would with Paul in the 1 Cor. 9.19 make themselves the servants of all that they might gaine the more they would confesse themselves as he did Rom. 1.14 to be debters to the unwise as well as the wise unto the most illiterate and ignorant under their charge the greatest poverty and misery would exclude none from their ministeriall affections they would not disdaine to exercise their ministry as the famous Perkins did unto a prison and yet such places are the sinks of a nation They would stoop unto any course of teaching though never so low plaine and elementary if thereby they might feed any of Christs either sheep or lambs They would deny their wit and learning to the weake they would become as weake that they might gaine the weake they would be made all things unto all men that they might by all means save some 1 Cor. 9.22 There is one use or inference more behind which I must not passe by because our Saviour himselfe makes it All power is given to me in heaven and in earth goe ye therefore and teach all nations baptizing them in the name of the father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Math 28.18,19,20 The words were spoken unto the Apostles but the substance of the charge belongs unto all ministers and that unto the end of the world ver 20. The Prophet Malachy taxeth the Priests of his time that they
vel secundum hum anam tantùm vel secundum utra nque naturam de ipso praedicatur Sed in ipso habitare totam plenitudinem Deitatis non de divinâ—â tantùm naturâ accipi potest in ea enim nihil habitat sed essentia divina identificat sibi omnia quae sunt in eâ nec de utrâ que ergò de humanâ natura accipiendum sensu sc eo quòd divinae naturae habitaculum proprium sit natura humana assumta Scopus Apostoli est conferre Christum qua hominem cum aliis Sanctis quòd longe alio modo quà m in reliquis sanctis plenitudo Deitatis habitat videlicet personaliter De Persona â—…ficio Christi p. 452. Gerhard to another purpose Whatsoever is predicated of Christ agreeth unto him either according unto his divine nature or according unto his humane nature or according unto both natures Now none will affirme that the fulnesse of the Godhead dwelleth bodily in Christ according unto both natures Neither can it be said to dwell in him according unto his divine nature For then the Godhead would dwell in it selfe and there would be no distinction between the dwelling and the dweller Whatsoever is in the Godhead is essentiall thereunto is it's very essence and therefore cannot be said to dwell in it For nothing can be said to dwell in that with which it is really the same It remaineth therefore that the fulnesse of the Godhead dwelleth in Christ according unto his humane nature His Humane nature is the habitation as it were of the Deitie being assumed into a fellowship of subsistence with it in his person Besides as the same Author urgeth the scope of the Apostle is to compare Christ with and to distinguish him from the holy men of God who were inspired by the holy Ghost ' and to shew that he dwelleth otherwise in him then in them In him he dwelleth personally In them only in regard of assistance and energy And from this scope of the Apostle it is evident that the words are to be understood of Christ as man In them there may be a prolepsis a prevention of an objection that might be made by the enemies of Christ against the Apostles prohibition of all additions unto the Doctrine of Christ Why must we might they object keepe so close and exactly unto the rule of Christ Was he not a man A man that was crucified that died and was buried Had he not a soule and body like us Are there no men his superiours or equals Are not the Philosophers as wise and learned as hee Are there not divers men as holy as he why should their traditions be rejected and his precepts so inviolably observed Had not Moses immediate communion with God what authority then hath he to abrogate that law which Moses received immediately from the mouth of God Yea but saith the Apostle though he were a man yet he was not a meer man Your eyes are not open and therefore you see in him nothing but his manhood But we that have faith the evidence of things not seene can behold the fulnesse of the Godhead dwelling bodily in this man that is in his humane nature which is so abject and despicable in the eyes of unbelieving men Though he tooke upon him the forme of a servant and was made in the likenesse of men and found in fashion as a man humbling himselfe and becomming obedient unto death even the death of the crosse yet being in the forme of God he thought it not robbery to be equall with God Philip. 2.6,7,8 I proceede unto the second extreame or terme of this union which we have expressed unto the full All the fulnesse of the Godhead Here we may take notice of three gradations the Gods head the fulnesse of the Godhead All the fulnesse of the Godhead The latter still being more emphatically and fully expressive of the perfection of his Deitie then the former The first signifies the f Fuisse autem esse verum Deum docet primùm illa voce Deitatis cum verbo inhatandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum adverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncto Significat enim ipsam Dei essentiam perpetuò inseparabilitèr non simplicitèr inesse sed inhabitare in Christo quatenus homo est non ut in sanctis hominibus per gratiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neque ut in beatis Angelis per plenitudinem gloriae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitare Qui igitur verus est homo eundem id est eandem personam esse verum Deum Deinde idem demonstrat Apostolus cum addit plenitudinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectum enim esse Deum eóque patre ad Deitatem quod attiâ—et minimè minorem ficuti etiam liberi nostri non minus homines sunt quà m parentes Quid ita Quia plenitudo humanitatis tam in ipsis est liberis quam in parentibus Amplius etiam aliquid tradit nempe Christum esse unum eundem que Deum cum Patre Quomodo Quia non tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in co inhabitat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non igitur una plenitudo Deitatis est in patre altera in filio sed eadem tota plenitudo est in Christo quae et in patre eoque Pater filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…us idemque Deus sunt alioquin non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset infilio quia aliquod aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset in Patre ità duo essent Dii sicuti etiam aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitatis crat in A damo aliud in Eva ideo licet specie unus essent homo numero tamen non crant sed duo homines Nunc autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in filio ait â—…postolus Ergo nihil est Deitatis in Patre quod non sit etiam in filio Quare non solùm verus perfectus Deus est Christus sed etiam unus idem cum Patre Deus Zanchius inlocum verity of his Godhead The second sheweth the equality and the third the Identity thereof with the Godhead of the father The first signifies the verity of his Godhead He was not only partaker of the divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.4 but the very Godhead dwelled in him g Praeterea non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Divinitatem sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Deitatem ut magis etià m expresse loquatur Quamvis enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe synonyma suâ—t Divinitatis nomen consueverit naturae ipsi divinae significandae adhiberi tamen novorum Eutyâ—hianorum pravitas huc nos adâ—git ut haec duo discernamus quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Divinitas attributa quidem in iis qui propterea divini vocantur creata potiùs
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
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
is the brightnesse of his fathers glory Hebr. 1.3 the Prince of life Acts. 3.15 the Lord of glory 1 Cor. 2.8 But in a second place in the exaltation of Christ besides this externall declaration of the glory of his Godhead there was farther a reall collation of an all-fulnesse of glory upon his manhood It is generally resolved by the Schoolmen and for ought I know not gainesaid by Protestants that Christ in regard of his soule was from the very first instant of his conception comprehensor blessed full of glory and injoyed the happinesse of heaven for the substance of it This Aquinas proveth part 3. quaest 34. art 4. Because even then he received grace not by measure But now if his grace should fall short of that of comprehensors the saints and Angels in heaven If he should not have enjoyed the light of glory If his graces had not beene alwaies acted in the vision fruition and comprehension of God there had been a measure in his grace The spirit had beene given unto him by measure Unto Aquinas I shall adde Becanus who upon the same argument thus reasoneth Sum. The. par 3 tract 1. c. 9. quaest 2. Christ according unto his humanity had the cleare vision of God from the very instant of his conception The reason is because it is manifested that he had this vision before his death But the reason and ground of his having of it before his death was the hypostaticall union Therefore seeing this reason or ground of the beatificall vision agreed unto him from the very instant of his conception therefore we must say that he had the vision of God from the first moment of his conception The major is plaine from that in Joh. 3.13 No man hath ascended up to heaven but he that came downe from heaven even the sonne of man which is in heaven Where the verbe ascendit is of the preterperfect tense whereby Christ signified that he had now already ascended into heaven which could not be true of a corporall ascent but of a spirituall by the beatificall vision The same thing may be gathered from that in John 12.26 If any man serve me let him follow me and where I am there shall also my servant be And from Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me From these and the like places it is evident that Christ when he spake these things was in the estate of blessednesse unto which he also wished and desired that the Apostles might come Whence I conclude that he was alwaies in that state from the very instant of his conception because there is no reason why he should be in it then and not before Of this heaven-happniesse in the soule of Christ from the beatificall vision there would alwaies without Gods miraculous restraint and prevention have beene two as it were connaturall sequels 1. a fulnesse of unspeakable and unconceivable joy solace delight pleasure and comfort in his soule 2. a redundancy of glory from his soule unto his body But by the speciall dispensation of God the resultancy of the former was suspended and withheld in the time of his passion and the latter the a Secundum naturalem habitudinem quae est inter animam corpus ex gloria animae redundat gloria ad corpus Sed haec naturalis habitudo in Christo subjacebit voluntati Divinitatis ipsius Ex quâ factum est quod beatitudo remaneret in anima non derivarâ—tur ad corpus sed care pateretur quae conveniunt naturae passibili secundum illud quod Damasc dicit quod beneplacito Divinae voluntatis permittebatur carni pati operari propria Aquinas part 3. quaest 14. ar 1. Anima Christi a principio suae conceptionis fuit gloriosa per fruitionem Divinitatis per fectam Est autem dispensativè ut ab anima gloria non redundaret incorpus ad hoc quod mysterium nostrae redemptionis suâ passione impleret Et ideo peracto hoc mysterio passionis mortis Christi statim anima in corpus in resurrectione resumptum suam gloriam derivavit Et ita factum est corpus illud gloriosum Aquinas par 3. quaest 54. ar 3. derivation of glory from his soule unto his body was totally deferred untill his Exaltation And then indeed the interruption of joy in his soule the interception of glory from his soule to his body was altogeather removed 1. His soule was filled with all that joy solace pleasure delight and consolation which can possibly flow from the sight of an object so infinitely pleasing as is the essence majesty and glory of God In the presence of God he had fulnesse of joye at his right hand pleasures for evermore Psal 16.11 God made him full of joy with his countenance Act. 2.28 2. His body was replenished with as much glory as was proportionable unto the most vast capacitie of the creature It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory that is a most glorious body in it selfe and the spring of glory unto others Of this glory of Christs body Peter James and John had a glimpse in the transfiguration Math. 17.2 He was transfigured before them and his face did shine as the sunne and his rayment was white as the light Glory was coevall unto his soule from it's first creation but the flowing of it unto his body was stope to qualifie him for the worke of our redemption for that was to be wrought by suffering and if his body had been glorified it would have beene impassible and could not have suffered But now here at the present by speciall dispensation God giveth way unto the redounding of glory from his soule unto his body and this transitory glory was such as that it changed the naturall darknesse of his flesh and made his face to shine as the sun nay it brake through the obscurity of his rayment and made it white as the light His rayment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 Of the fulnesse of glory that was conferred upon Christ in his exaltation there were diverse prophecies and types in the old Testament most cleare and pregnant affirmations in the new Testament 1. Divers prophecies and types in the old Testament 1. Prophecies and the most remarkable prophecy hereof is in Psalm 16. v. 9 10 11. which is applied unto Christ by the Apostle Peter Acts. 2. vers 25. usque ad 32. Thou wilt not leave my soule in hell neither wilt thou suffer thy holy one to see corruption Thou wilt shew me the path of life In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore In these words the Psalmist prophesieth of the resurrection of Christs body and the glorification of his soule 1. Of the resurrection of his body and that he
but also as man and so too not only by the assumption of the word but also by the sanctification of the spirit by infusion of such an unmeasurable fulnesse of habituall holinesse as wonderfully exceedeth the joynt and cumulated holinesse of all either Saints or Angells A third Prophesie and I will trouble you with no more is Zachary 3.9 For behold the stone that I have laid before Joshua upon one stone shall be seven eyes behold I will engrave the graving thereof saith the Lord of hosts Unto which place answereth that in the Revelation of Saint John chap. 5.6 And I beheld and lo in the midst of the throne c stood a lamb having seven hornes and seven eyes which are the seven spirits of God See Pemble on the place The stone in that place of Zachary is the chiefe corner stone the head of the corner Christ Jesus God blessed for ever By eyes is meant knowledge wisdome and providence By seaven is denoted perfection and sufficiency By engraving the graving thereof is signifyed the beautifying and as it were polishing of Christs humane nature with all excellency of either gracious or glorious endowments So that the words may be thus paraphrased Behold I have laid in Sion for a foundation a stone a tried stone a precious cornet stone a sure foundation Is 28.16 And this stone shall not be like the stones of the materiall Temple a dead and sencelesse but a living and quicksighted stone upon this stone shall be seaven eyes a fulnesse of providence and wisdome This stone shall not be a rude rough unwrought and unpolisht but a most curiously carved and an artificially engraved stone indeed the most beautifull of the whole building Behold I will engrave the graving thereof saith the Lord of hosts The Prophet alludes thinke interpreters unto the costly and curious workmanship of the stones of the Temple which did in some weake manner set forth the riches and excellency of Christs gifts and graces These forementioned prophesies receive much light from those many vulgar and obvious similitudes under which the fulnesse of Christ's grace is figured in scripture I will touch but on a few 1. It is compared unto an excelling and surpassing beauty which is resembled unto that of the rose of Sharon and lillie of the Valleyes Canticl 2.1 and is set out with most exquisite attire and ornaments sweete perfumes and pretious ointment Behold thou art faire my beloved yea pleasant Cant. 1.16 My beloved is white and ruddie the chiefest among ten thousand His head is as the most fine gold his lockes are bushie and black as a raven His eies are as the eies of Doves by the rivers of water washed with milke and fitly set His cheekes are as a bed of spices as sweet flowers his lips like lillies dropping sweet smelling myrrhe His hands are as gold rings set with the Berill His belly is as bright Ivory overlaid with Saphires His legges are as pillars of marble set upon sockets of fine gold His countenance is as Lebanon excellent as the Cedars His mouth is most sweete yea he is altogether lovely Canticl 5.10,11,12,13,14,15,16 He is the desire of all nations and the allurement of all hearts that looke upon him Hagg. 2.7 All his garments smell of myrrhe and aloes and Cassia Psal 45.8 He is anointed with the oyle of gladnesse above his fellowes Psal 45.7 Because of the savour of thy good ointments thy name is as ointment powred forth therefore do the Virgins love thee Cantic 1.3 What is said of his Church Cant. 3.6 may be applied unto him in a farre greater eminency he is perfumed with myrrhe and frankincense with all powders of the merchant In Revel 1.13 he is girt about the paps with a golden girdle On which words that industrious Gentleman Mr Leigh hath this annotation His girding about the paps and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the spirit and he parallels it with Esay 11.5 righteousnesse shall be the girdle of his loines and faithfullnesse the girdle of his reines that is he shall have so much of righteousnesse and faithfulnesse as that it shall serve him for a girdle By it he was girt that is sufficiently prepared and made ready for execution of his office 2. Christs fulnesse of grace is set forth by the similitude of an apple tree As the apple tree among the trees of the wood so is my beloved among the sons As the Apple tree saith Ainsworth upon the words hath more variety of fruits then any other tree that groweth that it is not easy to reckon up the many sorts of Apples of different tast so Christ excelleth in variety of graces c. The Chaldee Paraphrast expoundeth this of the pomecitron tree but for the cause aforesaid I would not saith he restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed The best of the sons of men are in comparison of Christ but as trees of the wood they are either barren or else they yield no fruit but what is at least in part sowre and unsavoury But now Christ is like an apple-tree because his graces do as farre transcend those of the choicest saints as the sweetest apples doe sloes graks or acorns 3. Christs fulnesse of grace is set forth by the expression of a fountaine A fountain of gardens a well of living waters and streams from Lebanon Canticl 4.15 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Zach. 13.1 Christ was full of grace as a fountain of waters Now in the narrowest fountaines there is such a plenitude of waters as is alwaies living never decaying Whereas let the greatest pits and torrents be never so full yet the water in them will still grow lesse and lesse But of this before Christ 4. for his fulnesse of grace is compared unto the sunne Mal. 4.2 The sunne of righteousnesse Whereas the best of the saints were but stars and beam's of righteousnesse And however one starre differ from another in light and magnitude yet they all come short of the sunne The light of the sunne is enough for the whole visible world The righteousnesse of Christ is sufficient for all the members of the Church No eye can overlooke the light of the sun No faith can comprehend or overclaspe the righteousnesse of Christ He was a sunne of righteousnesse 5. Christ for his fulnesse of grace is resembled unto a King He is a king of righteousnesse Heb. 7.2 And therefore he hath an abundance even a kingdome of righteousnesse For being a king of righteousnesse it is probable that he