A mixture of scholasticall divinity, with practicall,: in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.

THERE DWELLETH IN CHRIST ALL FVLNESSE.

COLLOSS: 1.19.

For it pleased the Father, that in him should all fulness dwell.

FRom verse the 15th, unto the 20th, we have a full, and pithie description of our Redee∣mer, Christ Jesus; and that by his inward, by his outward relation. First, by the intrinsecal relation he beareth unto his Father, in the be∣ginning of the 15th verse; who is the Image of the invisible God. As for his extrinsecal re∣lations; they are either unto the creatures, in general, or else unto the Church, in special: Unto the creatures in general, he carrieth the relation▪ 1. Of first borne; the first borne of every creature: the latter part of the 15th verse. 2. Of Creator and Preserver, verses 16th and 17th. Unto the Church in speciall he is referred, as head, verse 18th. And he is the head

of the body, the Church. Of which relation we have an amplifi∣cation, a confirmation.

1. An amplification from two other titles dependant thereon, and resulting therefrom: Who is the beginning, the first borne from the dead, that in all things he might have the preheminence: Who is the beginning; that is, the cause and principle unto all his mem∣bers of their resurrection; of their spiritual resurrection from the death of sinne here; of their corporal resurrection from the grave, the death of nature hereafter. The first borne from the dead; the first that was borne from the dead; that is, the first that rose by his own power, unto a present and plenary participation of glory: That in all things he might have the preheminence, In that he was not only a Creator, and Preserver of the living, but also a raiser, and restorer of the dead. Of this relation of headship unto his Church we have 2 a Confirmation, from his fitness, and quali∣fication for it. For it pleased the Father, that in him should all fulness dwell Upon which words we may look 1. according to the reference they have of a proof unto the foregoing. 2. as they are in themselves.

1. According to the reference they have of a proof unto the foregoing, which is implied in the particle, (for.) Here to clear the Apostles meaning, we must know, there is wanting this proposition: He, in whom all fulness dwelleth, is to be the head of the Church. This is to be supplied, as necessarily under∣stood, and then we have a full, compleat syllogisme to prove Christ the head of the Church. He, in whom all fulness dwel∣leth, is to be the head of the Church, because qualified, and fitted for it; but in Christ dwelleth all fulness, and that by his Father's decree▪ therefore he is the head of the body, the Church. In the head of the Church, you see, there resides all-fulness. Were it not so, the Apostle had reasoned but weakly, in inferring Christ's being head of the Church, from the dwelling of all-fulness in him. If any one want this fulness, it will goe well with him if among the members of the Church he can find a place; of head, the name, and honour, he cannot challenge, without the just imputation of excessive, both pride, and folly. I cannot but mar∣vel then, how it comes about, that the Popes of Rome have for a long time laid so eager claime unto this title: for what fulness,

save that of sin, and Satan, can be ascribed unto the greatest part of them, since their arrogant, and sacrilegious usurpation of this incommunicable attribute of our Redeemer. We may say of them as Paul of the Gentiles, Rom. 1.29: they are filled with all unrighte∣ousness fornication, wickedness, covetousness, maliciousnes, full of envy, murder, debate, deceit, malignity: & of this, the miserable face of al∣most whole Christendome is too palpable an evidence. Antichrist is stiled in scriptures that man of sin, 2 Thes. 2.3. For this reason perhaps, because he is not only full of sin, but the fulness of sinne dwelleth in him. Sathan hath filled his heart, as Peter spake of Ananias, Act. 5.3. And good reason there is, Sa∣than should communicate unto him a double portion, the greatest portion of his spirit, for he is his eldest sonne, the sonne of perditi∣on, 2 Thes. 2.3. his vicar-general, the most powerful and universal agent he hath here upon earth.

Thus you see standeth the context. If we look upon the words, as they are in themselves, so for the better unfolding of them, we must know, that in Christ there was a manifold fu••ness according to the diverse considerations of him; and considered he may be either relatively, or absolutely.

1. Relatively, and so againe three wayes.

1. As an object of all promises, and prophecies delivered un∣der the law: and also as an antitype unto legal types and ceremo∣nies. And so there was in him that fulness of truth, of which the Evangelist St. John speaketh, John. 1.14. The word was made flesh, and dwelt amongst us, full of grace, and truth. He is said to be full of truth, because he is the performance of the promises, the fulfilling of the prophecies, the fulfilling of the typical pre∣figurations, of the whole ceremonial law. Quia plenus gratiae, saith Bonaventure, tulit peccata; quia plenus veritatis solvit legis promissa: because full of grace, therefore he bore our sins in his body on the tree, and so suffered the curse of the Law; because full of truth, therefore he accomplisht all the promises of the old Testament. In him all the promises of God were yea, and Amen, 2 Cor. 1.20. Now, I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirme the promises made unto the fathers, Rom. 15.8. Full he was of truth, because in him were fulfilled all the prophecies, that ran of the Evangelical Church,

and therefore he is said Dan. 9.24. to seale up the vision and the prophecies. Quoniàm Christus est signaculum omnium prophetarum, adimplens. omnia quae retro erant de eo nunciata, as Tertullian con∣tra Judaeos observeth upon the place. Because Christ is the seal of the prophets, fulfilling whatsoever was foretold of him. Full he was of truth, because he made good the prefigurations of the whole ceremonial law. In them there was an emptiness; they were but shadowes, figures, Col. 2.17. A fulness then there must be in Christ, who is the body of those shadowes, the sub∣stance of those figures: In him they were to be filled full, ful∣filled, perfected, and accomplished. And so the new Testament, whereof he is the substance, is said, by Aquinas, to fill up, or fulfil the old, because whatsoever was promised, or prefigured in this, is really, and truely exhibited in that, 1^a 2^^ae quaest. 107. Art. 2. Whereas it is said, Col. 2.9. that in him dwelleth all fulness of the God head bodily, Lombard thinkes that bodily, is as much as com∣pletivè: So that he understands by the words, Christs fulfilling the signes, and ceremonies of the law: For as they are said to be shadowes of things to come, not in a proper, but metaphoricall sense, and in reference to them God was said to dwell in the material Temple, made with Hands, only umbratilitèr, after a typical, darke, umbra∣tile, and latent way: Even so the fulness of the God-head is said to dwell in him bodily, only metaphorically, in opposition to legal sha∣dowes, because God by him accomplisht whatsoever they prefigured, or shadowed.

Hence then we may inferre the plucking away of Moses his vail, the abrogation of all Levitical sacraments, sacrifices, obser∣vances, all typical ceremonies whatsoever. When we have Christ the Antitype, there is no need of the ceremonies, the Types: they are as the bones, Christ as the marrow; and therefore the perverse Jewes are fitly by Jerome compared unto dogs, in that as dogs they doe as it were only gnaw the bones, dote on the bare types, and in the mean while neglect Christ Jesus, the marrow, Mannah hid∣den in them. The law was given by Moses, full of types and sha∣dowes, voyd and emptie of grace, but grace and truth came by Jesus Christ, John. 1.17. As grace to pardon the breaches., to remove the curses, to enable for obedience unto the precepts of the mor∣ral law; so truth to abolish the types, and resemblances of the ce∣remonial

law. Whereupon he is termed the end of the law, Rom. 10.4. to note, that all the ceremonies of the law had in him their perfection, and accomplishment, and consequently period, and abolishment. They were but figures, and presence of the truth nullifies all figures; they were but shadowes, and presence of the body, and substance evacuates all shadowes: they were but obscure glimmerings, weak and faint representations, darke and misty prefigurations of the day spring from on high, that is, a light to them which sate in darkness, a light to enlighten the Gentiles, and the Glory of the people Israel. When this light therefore is risen upon the world, they must needs vanish, it's brightness and lustre cannot but dimme tapers, and candles in comparison of the sunne of righteousness: and approach of the sunn makes all lesser lights useless. Bernard in his first Homily super missus est, tels us, that the promises made of Christ unto A∣braham, Isaacke, and Jacob were as the seed, the types foresha∣dowing him as the blossoms, Christ himselfe as the fruites.

Answerable unto which is that of Aquinas prim. secun. quaest. 107. Art. 3: that the new Testament, where of Christ is the summe, is contained in the old, tanquam frumentum in spicâ, tanquam ar∣bor in semine. Now prodeunte fructu, flos decidit; quia veritate ap∣parente in carne, figura pertransit: when the fruit appeares the blossome fals off; when the truth appeareth in the flesh, the fi∣gure thereof passeth away. All Levitical rites were but promissiva signa, as Austin termeth them, predictions of Christ to come, and therefore farther observation of them would be a flat, and real denial of Christs comming in the flesh. But now this cessation of the ceremonies was not at once, in an instant, but sensim, pau∣latim, saith Austin, leasurely by degrees, by little and little. As the mystery of our redemption signified by them, had it's inchoa∣tum in the cratch at the birth of Christ, it's consummatum on the cross, at the death, and passion of Christ. Even so the ceremonies of the law themselves began to cease upon Christ's comming, but were together with the sins of the world to be utterly cancelled upon the cross, Ephes. 2.15,16. Col. 2.14. Aquinas prim. secun. quaest. 103. Art. 3. upon the first breaking out of the light of the sun of righteousness upon the world, all shadowes began to wast & lessen: Upon the initial promulgation of the Gospel in Christ's

own personal preaching, nay, upon the very proclamation of Christs approach by his forerunner, John Baptist, the ceremoni∣al law was in the waine; and therefore it is said, that the Prophets, and the law proph•…•…sied until John, Math. 11.13: because, however the ceremonial law was not abrogated by John, or as soon as John preached, yet aegrotare tunc caepit, as Maldonate hath it, non multò post Christi mortem moritura; it thereupon began presently to lan∣guish, weaken and sicken; and upon the cross it actually gave up the Ghost: To which purpose some have observed, that the last character of the Hebrew Alphabet was a plaine figure of Christ's cross, to shew, that his sacrifice thereon ended all legal sacrifices, and ordinances whatsoever. But now, however cere∣monialia presently upon Christs death became mortua, dead, void of all efficacy, and power to bind, yet were they not mortifera, deadly, until there was a plenary promulgation of the Gospel. And therefore the Apostles gave them an honourable funeral by observation of them, even after their power of obligation was quite expired in Christ's death.

From this abrogation of Jewish ceremonies some of the ablest patrons of humane ceremonies of mystical signification, doe al∣low us to dispute against the pedagogy, and schoole of them, whereby the mysteries of faith, and doctrines of the gospel are wrapped up in new shadowes, which God had freed from the old, which were of his own institution, and meant to have pub∣lished plainely by the preaching of the Gospel, and Sacraments, a cleerer kind of teaching; and not againe to be adumbrated by new shadowes: for this were to turne us back to our spelling book. So Doctor John Burges in his rejoynder to Ames pag. 265. 267 268.

But the old Non-conformists were not content with this, but ar∣gued hence farther for the abolishing of all significant ceremo∣nies of humane institution whatsoever, not only those which Do∣ctor Morton termeth Sacramental, which signify some grace con∣ferred by God, but also those, which he calleth moral, which signify man's spiritual duty, and obedience towards God; such as the surplice, cross, &c. Neither is this inference so irrational, as the Prelatical partie have heretofore represented it. To make which appeare, I shall desire you to take notice of that, which

the judicious Mr. Bayne observeth on Col. 2.17.

The Papists (saith he) may hence be in part answered: they object, that their ceremonies are not here condemned, but such as sig∣nified Christ to come. Though in other regards they are taken away then of signification, yet they must know signification respecting Christ is two-fold. 1. Of that, which concerneth his own individual per∣son, as his manifestation in the flesh, suffering, &c. 2. Of that which representeth any thing to be done in the body of Christ mystical, to be done spiritually of Believers. And that Christ is to be taken here in this latitude a 1.1 he doth not barely affirme, but prove. In∣deed that diverse Jewish ceremonies were only moral signes, signifying unto us moral duties, is affirmed by most expositors, upon the bokes of Exodus and Leviticus. That the ceremonial difference betwixt meates enjoyned, Levit. 11: had a moral si∣gnification, the Fathers generally held, as you may see in Bi∣shop b 1.2 Davenant, in his Commentary on Col. 2.17: where he alleadgeth divers sentences out of them, wherein they explaine, what they thought it to be. In the first seven dayes of the Pas∣seover, the Jewes were by the ceremonial law to eate unleavened bread, and to put away leaven out of their houses, Exod. 12.15.

Now that the duty of Believers was shadowed by this ceremony, appeares by Paul's application of it, 1 Cor. 5.7,8. Purge out there∣fore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passeover is sacrificed for us. Therefore let us keep the feast not with old leaven, neither with the leaven of malice, and wickedness: but with the unleavened bread of sincerity and truth.

Thus you see clearly proved, that many legal ceremonies did only shadow out some duty to be performed by Believers, who are the body of Christ. And this place, Col. 2.17: is to be extended unto all legal rites whatsoever, and therefore all of them are to be abolished, not only those, which signified Christ to come, but also those, which taught the Church by their signi∣fication. Now from this ground the Authours of the abridg∣ment of that book, which the Ministers of Lincolne Diocess deli∣vered to King James, pag. 41.42. conclude, that all humane ceremonies, being appropriated to God's service, if they be or∣dained to teach any spiritual duty by their mystical signification, are unlawful. It is much less lawful for man to bring significant ceremonies into God's worship now, then it was under the Law. For God hath abrogated his own, not only those that were appointed to pre∣figure Christ, but such also as served by their signification to teach moral duties, so as now (without great sinne) none of them can be continued in the Church, no not for signification. Of this judg∣ment were the Fathers in the Councel of Nice, and Austin, Mar∣tyr, Bullinger, Lavater, Hospinian, Piscator, Cooper, Westphaling, and others. And if those ceremonies that God him∣selfe ordained to teach his Church by their signification, may not now be used, much less may those which man hath devised. This reason our Divines hold to be strong against popish ceremonies, namely, Cal∣vin, Bullinger, Hospinian, Arcularius, Virel, D. Bilson, D. Rainolds, D. Willet, and others. Yeae this is one maine dif∣ference which God hath put between the state of that Church under the Law, and this under the Gospel, that he thought good to teach that by other mystical ceremonies, besides the ordinary Sacraments, and not thiis. And of this judgment is Calvin, Bullinger, Chemnitius, Danae∣us, Hospinian, Arcularius, our book of Homilies, D. Humfry, D. Rai∣nolds, D. Willet, and others. All which Divines doe teach that to bring in significant ceremonies into the Church of Christ is plain Juda∣isme. This argument so pinched Bishop Morton, and after him D. John Burges, who undetook in his behalfe to rejoyne unto the reply of D. Ames, as that to avoid the force of it, they both affir∣med, that the use of some Jewish rites with a mind or intention not Jewish, is lawful; and they instance in circumcision, as it is used under Prester John, not as a Sacrament or as necessary,

but as a national, and customary rite. The falshood and danger of which assertion, you may read at large confirmed by D. Ames in his fresh suit against ceremonies, pag. 274, 275, 276, 277.

Lastly, we may hence learne, what a gratious mercy of God it is unto us to be reserved until this time of Reformation, as the Apostle termes the time of the Christian administration of the Covenant of Grace, Heb. 9.10. wherein we have fully, and really exhibited that, which was but promised, and foresha∣dowed unto the Jewes. Of his fulness have we received grace for grace, John. 1.16. that is, (as Chrysostome expounds the words) for the grace of the old Testament, the grace of the new; for darke figures, and resemblances, the things figured and resembled, for obscure shadowes, the very truth and substance: for the paschal lambe, the Lambe of God. For typical sacri∣fices, the true expiatory sacrifice of Christ Jesus himselfe: for ty∣pical high Priests, a great high Priest, that is passed into the hea∣vens, Jesus the Son of God, Heb. 4.14. For a Mosaical Taberna∣cle, a true, a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building, Heb. 9.11. For that antiquated, and abrogated way unto the Sanctuary, the bloud of beasts, or the material vail, which was dead, uneffe∣ctual, unable to bring to everlasting life, we have a new and living way, which Christ himselfe hath consecrated for us, the flesh, the humanity of Christ, Heb. 10.20.

Those words of our Saviour, Mat. 13.16,17. Luk. 10.24: how∣ever they be chiefly to be understood concerning the Apostles, & such disciples as bodily conversed with our Saviour, yet they may be extended in some degree, and proportion unto all Believers, after the manifestation of Christ in the flesh. It may be said unto every one of them, Blessed are your eyes, for they see; and your eares for they hear. Blessed are the eyes, which see the things that ye see: For many. Prophets and Kings and righteous men have desired to see those things, which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.

Indeed the Church before Christ, as our Saviour said of A∣braham. John. 8.56: saw the day of Christ, his comming in the flesh afar off, through a vail, or cloud of ceremonies, and by the faith of prophesy, Heb. 11.13. But we see it by the faith of

History. Unto them Christ was, as a Kernel hidden in the ground, as contained within God's promises. Unto us he is as a branch grown forth, Isai. 4.2. * 1.3 Hence it is, that the ceremonies of the old Testament were Prophetical, prenunciative of things to come; the Sacraments of the new Testament Historical, comme∣morative of what is past. As therefore the truth of History is held to be more real, then the trurh of prophesy; because it is a declaration of a real performance of that, which was promised. So the Christian administration of the Covenant of grace may be said to containe in it a fulness of truth: that is, a more real ve∣rity, then the Levetical, or Mosaical. According to the which difference, as is observed by the reverend Morton, in his book of the institution of the Lord's Supper, pag. 213. St. John the Baptist was called by Christ, a Prophet, in that he foretold Christ, as now to come; but he was called more then a Prophet, as demonstrating, and pointing him out to be now come, Math. 11.9. Joh. 1.15,29. The ceremonial law, saith the Apostle, had a shadow of good things to come, and not the very Image of the things, Hebr. 10.1. In which words Calvin, Pareus, Cornelius Alapide, and others, conceive that there is an allusion unto the custome of Painters, whose first rude or imperfect draught is termed a shadow, or adumbration, upon which they lay after∣wards the lively colours, & so draw the Image unto the life with all its lineaments. The rites of the old Law were but a rough draught, but obscure, and confused shadowes in respect of the ordinances of the Gospel, which are a lively, and express Im∣age, a distinct and perfect picture of Christ and his benefits. Thus you see Beloved, that God hath respited us to live in a time of greater light, and fuller revelation then the Patriarks li∣ved under. O, let us not receive so great a grace of God in vain, but walke suitably thereunto: let us improve this priviledge unto the best advantage of our soules by making use of it, as an engagement unto a greater eminency in knowledge and piety, then was in those dayes. O! it were a shameful and ungrateful part, that the Saints of the old Testament should see farther, bet∣ter, and more distinctly, through the cloud of ceremonies, a light that shone in a dark place, 2 Pet. 1.20: then we through the cleere mirror of the Gospel, in which we may with open face,

behold the glory of Christ shining, 2 Cor. 3.18. that their soules should thrive, grow fat, and full with the shadowes of the Law, and ours be lanke and leane with the more solid, and substantial ordinances of the Gospel.

2. Christ may be considered under the relation of an head un∣to his Church; and so the Church belongeth unto him, as his fulness. The Church, which is his body, the fulness of him that filleth all in all, Ephes. 1.23. This assertion at the first blush, seemeth very strange. For if in Christ dwell all fulness; all the fulness of the Godhead, bodily, Col. 2.9. If he be all in all, if he fill all in all, how then can either the Church triumphant, all whose members owe all their perfection unto his influence, or the Church militant, which, alas! is but a company of poore creatures, and sinners, empty of all good, save what floweth from him, be possibly imagined to be his fulness, any wayes to fill and perfect him? why the very proposal of the doubt in some sort cleares it. That which in the text seemingly contradicts the Churches being Christs fulness (he filleth all in all) insinuates after what manner it must be understood: for from Christ's be∣ing of himselfe so full, as that he filleth all in all, the inference is not only easy, but necessary, that the Church is not his in∣ward fulness, serving to supply his defects, and inwardly to fill and perfect him; but only his outward fulness, serving to magnify his mercy, and outwardly to fill and honour him; and from her he hath indeed an external filling glory, and perfection. Even as a King receiveth glory from his subjects, in the multitude of the people is the Kings honour, Prov. 14.28. or as a husband is ho∣noured by a vertuous wife, She is a crowne to him, Prov. 12.4. A Father credited by his off-spring, Childrens Children are the crowne of old men, Prov. 17.6. Or as a Gentleman is graced by his numerous retinue. Aquinas upon the place saith, that the Church is Christ's fulness, even as the body may be said to be the ful∣ness of the soule: And the body may be so termed, because it is for the service of the soule, because the soule workes in, and by it; and without it cannot put forth many of it's operations. So the Church is for the service, praise, and glory of Christ, Isai. 43.21. Christ exerciseth, and manifesteth the power and effi∣cacy of his spirit in her: She is, as it were, a vessel, into which

he poureth his gifts, and graces. Without a body how can the ope∣rations of the soule be visible? And if it were not for the Church, how could the power, and efficacy of Christ's grace be discerna∣ble? As a general, or Commander may be said to be filled, when his army is encreased, his conquests enlarged; so Christ, when Believers are added unto the Church, Acts. 2.47. The illustrati∣on is not mine, but Hierom's. The expression will not seem harsh, if we consider the titles of the Church in the old Testa∣ment. She is the glory of God, Isai. 4.5. Even as the woman is the glory of the man. 1 Cor. 11.7: a crowne of glory in the hand of the Lord, and a royal Diademe in the hand of God, Isa. 62.3: the throne of his glory, Jer. 14.21. that is unto him a name of joy, a prayse, a glory and an honour before all the nations of the earth, Jer. 13.11. and 33.9.

For the further clearing of this text, we will consider Christ, personally, essentially, mystically.

1 Personally, as he is Sonne, the second Person in the Tri∣nity, having in the Godhead a subsistence distinct both from that of the father, and Holy Ghost; and so he is full of himselfe.

2. Essentially, according to his natures, both Divine, and humane, as he is God, as he is man; and so also he is full by himselfe, full and perfect God, full and perfect man. So then the Church is not his fulness.

3 Mystically, as he is head of his Church: and so he is not perfect without her, being his body mystical. So then the Church is his fulness. Can the head (saith the Apostle) say to the feet, I have no need of thee, 1 Cor. 12.21. Christ hath deigned to be our head: how then can he be full and compleat without us? As a King, the head politique, though for his own particular person he be never so absolute, and excellent, yet as a King, he cannot be compleat without Subjects: without them he may be a compleat man, but not a compleat King. So Christ, though as Sonne, as God, as man, he be every way full by himselfe, yet as head he accounteth himselfe maimed, and incompleat with∣out his members; without them he may be a compleat Son, God, man; not a compleat head. For want of the terme, which a re∣lation respects, bringeth even a nullity of the relation: It being impossible to define, or conceive relations, but in reference to

their termes. No man can be a father without children; a King without subjects: Even so nothing can be a head, which is de∣stitute, of a body, and members.

The ground of this is the neere, and expresseless vnion between Christ, and his members, which is such, as that the members of the Church are said to be partakers of Christ, Heb. 3.14.

And the Church hath a kind of subsistence in Christ, and consequently in the Deity. The Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ, 1 Thes. 1.1.

Nay, hereupon the name of Christ is communicated unto the Church, 1 Cor. 12.12. As the body is one, and hath many members, and all the members are of that one body, being many are one body: so also is Christ.

Where under the name of Christ not only the head, but the whole body of the Church is comprized. Jesus and all his mem∣bers make but one Christ, one body, one person mystical.

Whether ••or no this be the fulness in the text, is not much controverted. Indeed Theodoret with some few others have been of the mind that it is, but their gloss hath little colour from either the words or scope of the text.

For, 1. the fulness spoken of in the text is an all-fulness. Now the Church (as Cornelius Alapide observeth) is barely stiled the fulness of Christ, never the all-fulness of him.

2. Zanchy alleadgeth another reason, which I for my part shall wave. The fulness of the text dwelleth in Christ-Now the Church (saith he) dwelleth not in Christ, however Christ dwelleth in the Church, and in the hearts of all his members by faith.

But I cannot sufficiently wonder at the incogitancy of so lear∣ned and judicious a Divine, when I consider these following places of Scripture, Joh. 5.56. 1 Joh. 3.24. 1 Joh. 4.16. Psal. 90.1. Psal. 91.1. Psal. 101.6. Isai 33.14,15.

3. But there is a third reason, which together with the first, is of a convincing nature. The all-fulness that is here said to dwell in Christ, is brought by our Apostle as an intrinsecal qua∣lification, in order of nature antecedent unto his relation of head unto the Church, his body. Whereas the Churches being Christ's fulness is consequent thereunto, and resulting therefrom.

And besides, if we would speak properly, and strictly, it is not

so much an attribute given unto Christ, as unto the Church.

I should therefore dismiss any larger prosecution of it, and proceed; but because I intend to speak some thing of every branch of Christ's fulness, I shall therefore briefly hint the use and ap∣plication, that may be made of this.

* 1.41. Is the Church the outward fulness of Christ, considered as head, we may then be informed, what is the nature, and qua∣lity of her true members; that they are effectually called, and truely sanctified, linkt unto Christ with an internal union by the bond of the spirit on his part, and of faith on theirs. Indeed as in the body natural there are haires, nailes, evil humours, and ma∣ny other things, which yet belong not integrally thereunto, as pro∣per members: So if we regard not the inward, and invisible essence, but the visible state, or outward manner of the Churches being, there adhere unto her many uncalled, unjustified, and unsancti∣fied persons, but its only as excrements, or ulcers: For every true member of the Church is a part of Christ's fulness, and therefore must receive of his fulness grace for grace, must be endowed with all saving, and sanctifying graces, otherwise how can it concurre to the making of Christ full, and compleat.

* 1.5Whence 2. may be inferred the gross errour of the Pa∣pists, in avouching, that external profession, and conformities, outward subjection to the Pope of Rome are sufficient to consti∣tute one a true member of the Catholick Church, although he be a Reprobate, an Unbeliever, an Hypocrite, so gross as Judas, or Simon Magus, a professed, and notorious impious wretch, that is utterly devoid of all spiritual life, and grace whatsoever. If he take up a room in the Church, it matters not with them, though he neither doe, not can performe vital actions, yet he shall pass for a true part thereof.

This bold and unreasonable assertion receives a plaine over∣throw from this text. The Church being Christ's mystical body, is his fulness, and so every member of the Church is a part of his ful∣ness, which cannot be affirmed of a Reprobate, unbelieving, hypo∣critical & graceless person, who is so farre from either filling, and honouring Christ, the head, or beautifying the Church, his body, that he highly dishonours him, and disfigures her. Spalato therefore con∣fesseth that Reprobates have a place in the Church, only presum∣tivè,

not veracitèr. Nay, so clear is the evidence of this truth, that it wrung from Bellarmine, even whilest he was opposing it, these following confessions, that Reprobates, Ʋnbelievers, Hypo∣crites, and wicked persons are only exteriour parts, drie, dead, and rot∣ten members of the Church, appertaining thereunto only as haires, nailes, evil and corrupt humours doe unto the body of man: that they are knit unto the Church only by an external conjunction, not of the Church, nisi secundum apparentiam, & putativè, non verè: that they are not of the soule, but meerly of the bulke, and body of the Church vi∣sible. Why, what could we our selves say more in defence of our, and confutation of their opinions? He grants them to be but drie, dead, and rotten members of the Church; and should we admit such to be true, and proper members of the Church, what a corrupt, stinking, and carrion-like body should we attribute to our c 1.6 Saviour? Is it probable, nay is it possible, that such a body should be the fulness of him, that filleth all in all? God for∣bid, that ever we should be guilty of such blasphemy either in thought, or word. I appeal to any indifferent man's judgment, and conscience, whether or no, dead and rotten members perfect the head, compleat and adorne the body, to which they are joyned, or doe not rather, as I said before, dishonour the head, infest and cumber the whole body. He confesseth that they are united to the Church but by an outward conjunction; and was ever any man so deprived of common sense and understanding, as to call a wooden legge a part of the body to which it was annexed; as to terme wennes, worts, and moles, sores, and botches, members of the body, in which they were? To conclude this use, the Church is Christs outward fulness, and therefore every true member of the

Church externally perfects, and helps; as it were, to compleat, and fill up Christ taken mystically, as head of his body mystical, the Church. Now I shall demand any ingenuous adversary, whe∣ther or no Christ be made the fuller, and compleater by damned castaways, cursed hypocrites, whom unquenchable fire awaites, desperate impenitents given over to a Reprobate sense, and har∣dened Unbelievers, who are condemned already, upon whom the Wrath of God already abideth. Should Christ lack one of these, would he esteem himselfe maymed? were his body incompleat without them? or rather would it not remaine the more com∣pleat, when all such are quite cut off from it? Thus you see, all that are in the Church, are not of the Church, doe not belong thereunto as genuine and proper members. And thus much for information, and reformation of the judgment.

I shall next proceed on to practical uses, and they are either of reprehension, exhortation, or consolation,

* 1.71. To begin with those of reprehension.

1. Is the Church Christs fulness? then are they much over∣shot and deeply to be blamed, who stop their eares, and harden their hearts against Gods gracious and loving calling of them out of this wicked and miserabe world unto the glorious society of the Church. How would they canvass to be admitted into ma∣ny other societies? Why, they are earnestly intreated, and woo∣ed to be of this, by which yet true and greater honour would accrue unto them, then the Empire of the whole world could yeeld. For the Church is the fulness of him, that filleth all in all; Every member of the Church is a part of that f••lness; and yet they like fooles, shall I say, rather like mad-men, scorne the priviledge, turne the deaf eare to all his invitations.

Had the Churches being Christ's fulness but it's due meditati∣on, it would work a more thankful acceptance of this so gracious an offer. But alas! this is hid from most of our eyes.

* 1.82. Is the Church Christ's fulness? then are they sharply to be taxed, who contemne, jeere, and flout the true members of the Church, making them as the filth of the world, and as the off-scou∣ring of all things, 1 Cor. 5.13. bestowing upon them many unbeseeming termes of derision. Why! know they what they doe? They durst not thus abuse the reteyners of a great man;

How then dare they adventure to injure in this manner the mem∣bers of the Church, which is the body of Christ, the fulness of him that filleth all in all? If they are not ashamed, yet me thinks, they should be afraid hereof, seeing the wrong in an high mea∣sure reflects upon Christ himselfe, and he in point of honour must needs be sensible of it. What? Vilifie his body which he hath been pleased so highly to honour, as to esteem his fulness. Can such an affront pass unpunished, unrevenged? What? abuse the members of the Church, without whom he accounteth himselfe incompleat, and maimed: and yet not fear a thunder bolt, but rather hugge and applaud themselves in their Atheistical Sar∣casmes.

* 1.9As for the exhortations that may be drawne hence, they con∣cerne either Aliens from, or members of the Church, considered mystically, as the body of Christ.

* 1.101. Then, all that are as yet Aliens from the Church may from the Churches being Christ's fulness be instructed to labour after a place in her, I mean, the place of a living member of her, which hath spiritual combination with, and quickenance from the head of the Church, Christ Jesus; and is not only externally tyed unto him, by sacramental admission into his body or Church visible, by a bare outward profession of him. How vainly are men am∣bitious after places of credit in great mens houses, and Princes Courts: why to be a member of the Catholicke Church is a place of high honour, and unspeakable dignity. What? Be a part of Christ's fulness! As it were perfect, fill and compleat him, who filleth all in all? Why this is a priviledge, that humane expressi∣ons cannot reach. O therefore, doe your utmost to attaine it, and with all diligence, care, and constancy apply your selves to the use of those ordinances, which God hath sanctified for communica∣tion of this favour.

* 1.11A second second sort of exhortations concernes such, as have assurance, that they are members of the Church; and they may hence be exhorted unto three duties, one regarding God, ano∣ther respecting the Church, and a third themselves.

1. The first regards God, and it is thankfulness unto him for his advancement of them unto an honour & priviledge so great, as that by meanes thereof they become parts of Christ's fulness.

The blessing is great in it selfe, but made far greater by the con∣dition they were in, when God called them thereunto, to wit, in open defyance with, and rebellion against him, Their father was an Amorite, their mother an Hittite, they were polluted in their own bloud, and yet then was the time of Christ's love unto them, then spread he his skirt over them, and covered their nakedness, Ezek. 16. took them so near unto him, as that he made them one with him∣selfe, a part, and portion of himselfe. Surely, it would raise them to an high degree and measure of love, and gratitude, but due∣ly, and throughly to consider, that he who is so high, as that he is over all, Ephes. 1.22: as that he is farre above all principality, and power, and might, and dominion, and every name, that is named, not only in this world, but also in that which is to come, vers. 21; should descend so low, as to reckon himselfe made full, and com∣pleat by weak, and unworthy men, rather wormes and no men: that he who is so full, as that he filleth all in all, should yet be pleased so farre to humble himselfe, as to call his members his fulness, who, alas! are naturally empty of all spiritual good, and full of sinne, and misery.

A second duty unto which we may hence be exhorted, respects the Church: Is the Church Chrift's fulness? then compassionate her sufferings, doe and suffer your utmost for her delivery.

To see the fall of great men, the funeral, or ruine of great ci∣ties, workes in those, that either see, or hear of it, a kind of relen∣ting or commiseration. Why the Church of God, his body, his fulness, is all in flames, and shall not this command our most se∣rious passions, our sincerest, and heartiest prayers, and our ut∣most endeavours for her deliverance!

A Third exhortation regards themselves; and it is to walk wor∣thy of their high relation, not to discredit it, but to adorne it ra∣ther in an holy conversation. The misdemeanours of favourites re∣flects upon their Princes: And doe not the evil lives, and actions of the Churches members redound unto the dishonour of Christ, the head of the Church, especially seeing he hath taken them in∣to so streight, and intimate a fellowship with him, as that he hath made them of his body and fulness. As they that honour him shall be honoured, so they that cast any disgrace upon him, or his body, shall be sure to meet with shame and dishonour at the last. Let

them therefore be exhorted not to receive so great a favour, as exaltation to be a part of Christ's fulness, in vaine, but to walke fittingly to the excellency of so high a condition, as becometh the members of him, who filleth all in all.

Lastly, those that after an impartial examination of their re∣lation unto the Church find themselves not only to be in her, but of her, as true, proper, and living members, may upon this their assurance ground diverse consolations, and that especialy in these five following particulars.

* 1.121 If you are members of the Church, and so consequently parts of Christ's fulness, why then you may rest confident of all true blessings, all spiritual honour, and advancement. He will be unto you a sunne, and a shield: he will give you grace, and glory, no good thing will he withhold from you, Psal. 84.11. You are his own, and therefore he is neerly interested in your good, your bliss, and prosperity: and consequently will be as careful of pro∣moting it, as you your selves will, or can be. For, who will not use his utmost care, and fidelitie in his own concernments? All the members of the Church are one with Christ, in a very near relation, so that he, and they, make but one Christ: they are as parts, and portions of himselfe: they are his fulness, and there∣fore in all their advancements he is honoured, and after a sort farther filled. Whereupon divers Interpreters translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Eph. 1.23. passively, and render the words thus; qui omnia in omnibus adimpletur; which is filled all in all, that is, is fil∣led in all his Saints, according to all graces, and vertues requi∣site unto their eternal salvation.

By conferring then any grace, or vertue, or any other blessing upon them, he conferreth it as it were upon himselfe, he ho∣noureth, and filleth himselfe: and on the contrary, if he should deny blessings unto them, he should deny them unto himselfe, which is a thing not to be imagined.

Because the Church is Christs fulness, because the members of the Church are said to be parts and portions of this fulness, therefore as the Apostle phraseth it, Hebr. 3.14: they partake of Christ: they partake of all his communicable perfections.

1. Of the satisfaction and merit of his death and sufferings, Phil. 3.10. 1 Pet. 4.13. (2) of the graces of his spirit,

Joh. 1.16. (3) of his glorious dignities, priviledges and re∣lations. We are by him a royal Priesthood, spiritual Kings and Priests, sonnes and coheirs with him. Nay (4) We shall reap from him not only relative, but real glory, when he shall appear, we shall be like him, 1 Joh. 3.2. and that not only in our soules, but in our bodies, Phil. 3.21. It is said of him, that at the day of judgment he shall be glorified in his Saints, 2 Thes. 1.10. There is saith D. Sclater upon the place, a personal glory of the Me∣diatour, Joh. 17.5 And there is his social glory, as I may terme it, resulting unto his person, from the glory, which he commu∣nicates unto his Children. And of this the Apostle here speakes. Conjunct with the glory of Saints is the glory of Christ: so neerely, at that in their glorification, himselfe is glorified. Every Saint then may warrantably be assured, that Christ will take all possible care for his glorification.

2 You may hence find great cause of consolation in, and a∣gainst the forest afflictions. For being parts of Christ's fulness, whatsoever evil befals you, he will deeply resent it, he will be most tenderly affected with it, nay exceedingly afflicted in it. In all their afflictions (saith the Prophet) he was afflicted, Isai. 63.9: that is, he compassionates their afflictions, and as it were sym∣pathizeth with them. He is touched with the feeling of our infir∣mities, Hebr. 4.14. * 1.13 Hereupon is it, that Christ looked upon Saul's persecution of his members, as reaching himselfe; and therefore cried unto him from heaven, Saul, Saul, why persecutest thou me. I am Jesus whom thou persecutest, Act. 9.4,5.

Thus when the foot is trodden on, the tongue in the head com∣plaineth, why treadest thou on me? linguam non tetegit: compassio∣ne clamat, non attritione, saith one Clemens Monilianus, speaking of this passage of Saul. The partie complained of toucheth not the tongue at all, and therefore this cry and complaint of the tongue is not so much out of d 1.14 paine or passion, as sympathy, and compassion.

Now the ground of Christ's thus sympathizing with his members is their mystical union with him. As Christ the head, and his body make one Person mystical, one full Christ: so the passions of the head, and of the body, and members make one compleat masse, or body of passions: with such difference for all that between the one sort, and the other, as that the passions of the head are satisfactory and meritorious for the redemption of the Church; the afflictions of the members only for the edification of the Church, 2 Timoth. 2.10. 2 Cor. 1.6. Phil. 1.12,13,14. As the Church then is Christ's fulness, so the Churches sufferings are in some sort the fulness of the sufferings of Christ; and therefore Paul cals his sufferings, the filling up of that which is behind of the afflictions of Christ, Col. 1.24. Which words are not to be understood, as if Christ's personal sufferings were not sufficient for the satisfaction of God's justice, and the working of our re∣demption.

Such a sense of the words, even e 1.15 Estius a Papist, confes∣seth to be impious: and Aquinas censureth it to be heretical.

We must therefore with Lyra upon the place, distinguish of two sorts of Christ's sufferings, they are either, in corpore pro∣prio, or in corpore mystico.

His sufferings in corpore proprio, in his natural and humane body, had the lasts words of Christ, upon the Cross, to bear witness unto the fulness of their measure, and merit.

By the afflictions of Christ therefore, the remainders of which Paul's sufferings were said to fill up, understand we his general sufferings, in corpore mystico, in his Church, as a member with the rest: for as head, he will suffer even to the end of the world in his faithful Ministers, and members.

It is usual to attribute the wounds of the hand, or feet, unto the whole man; and therefore the Apostle, because he is a member of the body of Christ, may very well call his afflictions, the afflictions of Christ: for Christ, and his members make but one Christ, 1 Cor. 12.12: and therefore that which the poor∣rest and meanest of his members suffer, he also suffereth.

When his hungry and thirsty members are not relieved with meat and drink; when his members, that are forced to flee from City, to City, and to be strangers unto their native soile, are

not taken in, and hospitably entertained; when his naked mem∣bers are not cloathed, when his sick and imprisoned members are not visited, and ministred unto, be interprets the neglect, and omission of these offices of love towards his members, as re∣flecting upon himselfe. He shall at the last day say, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me, Math. 25.42,43,44,45. Well therefore droop not under any condition, though never so sad, and see∣mingly desperate, under any want and distress, though never so great, and in the eye of sense and carnal reason never so reme∣diless. For if you are members of Christ, Christ you see hath a share in all your miseries, and pressures, and therefore you may assure your selves of his presence to sweeten them unto you, and of his spirit to strengthen, and support you under them.

3. We may hence inferre the stability of the Church in gene∣ral, the perseverance of every member of the Church in particu∣lar.

1. The stability of the Church in general.

The Church is Christ's fulness, and therefore it shall never fail.

What man would suffer himselfe to be mutilated, and dismem∣bred, if he were able to hinder it? And will Christ then, think you, suffer any thing to prevaile against his Church, which is his fulness? What were that but to mayme and imcompleate him? For the preservation of the Church Christ hath a two∣fold influence upon her; and that perpetual, irresistable, and uninterrupted, the influence of his truth, and the influence of his power.

1. The influence of his truth to teach and enlighten her, Joh. 16.13.

2. The influence of his power to guide and protect her, so that the gates of hell shall never be able to prevail against her, Mat. 16.18.

2. We may hence inferre the perseverance of every member of the Church in particular. If you are members of the Church, and so parts of Christ's fulnes, why then rest assured of perpetual preservation in that state of union and fellowship, you enjoy with him. The mountaines shall depart, and the hills be removed, Isai. 54.10. But you shall be as mount Zion, which cannot be

removed, but abideth for ever, Psal. 125.1 For as members, you make Christ, your head, more full; and so loss of you would be a great blemish, and as it were mayming to his body mystical, which that he should not hinder, we cannot so much as imagine but with infinite wrong, unto ei∣ther his power, or wisedome, Joh. 6.37. Jer. 32.40. 1 Cor. 1.8. 1 Pet. 1.5. John. 10.28,29. Math. 16.18. Rom. 8.38,39.

4 The members of the Church may hence be comforted a∣gainst the fear of death. Is the Church Christ's fulness, why then every member of the Church may be assured of a resurrecti∣on unto a glorious, and immortal life: for Christ will not suf∣fer any part of his fulness to be overwhelmed with corruption, but will assuredly raise them, and set them in heavenly places, Eph. 2.6. But of this I have spoken at large, pag. 149, 150: and therefore thither I shall referre the Reader.

Fifthly, and lastly, you may hence be comforted against a low degree, and a low esteem.

1. Against a low degree, state, or condition. Suppose you are of never so low degree, why to be a part of Christ's fulness, is a more true, real, and greater honour then the dignity of the greatest Potentates, who are without Christ in the world.

Lastly, if you are members of the Church, here is wonderful comfort to you against that base and low esteem, which Aliens have you in. The swaggering gallant perhaps scornes your com∣pany, Drunkards make songs upon you, all the world derides your profession, reckoning you to be but as the offal and refuse of all things.

But what of all this, Christ accounteth more honourably of you, so honourably as that he holds not himselfe compleat with∣out you. If men have the favour and good oppinion of the Prince, they will contemne the snarling of the multitude.

Why the King of the Church, the King of heaven and earth, Christ Jesus, God blessed for ever, highly loves, and honours you, esteemes you as parts and portions of himselfe, as parts of his fulness. Me thinks then you should extreamly slight whatsoe∣ver these Rakehels thinke, or say of you.

I proceed unto the last relative consideration of Christ. Lastly

therefore he may be considered according to the relation he hath of a cause towards our salvation. And so there dwelleth in him a fulness of office, and authority, an all-fulness of sufficiency to accomplish it.

1. An all-fulness of office and authority: For the opening of which, I shall at large handle those words, Math. 28.18. All power is given to me, in heaven, and in earth.

Here by power may be understood, either a physical power of efficacy, or a moral power of authority.

1. A physical power of efficacy, and that is, say some, the omnipotency of his God-head, or else as others determine, a spi∣ritual power of his manhood.

1. Some take this all power for the omnipotency of his God∣head: and they are againe subdivided.

1. Divers Orthodoxe writers affirme that omnipotency is gi∣ven unto Christ, as he is the eternal Son of God.

Others 2. as the Ʋbiquitaries, hold that it is given unto him, as man.

1. Divers Orthodoxe writers averre, that omnipotency is given unto Christ as he is the eternal Son of God; and that againe two wa••es. 1. By eternal generation. 2. In respect of the declara∣tion thereof at his resurrection.

1. They affirme that omnipotency, together with all other di∣vine properties are communicated from the Father unto the Son by eternal generation; and whereas perhaps some may think it strange that any thing should be given unto the eternal Son of God; to satisfy such they alleadge John. 5.26. As the Father hath life in himselfe, so hath he given unto the Son to have life in himselfe. That is, as the Father hath the divine essence, or God∣head independently: So hath he given unto the Sonne, to wit, non gratuito dono, saith Cajetan, sed naturali••generatione, to have it also without dependance on any. The learned Gillespie in his Aarons rod blossoming, &c. pag. 217. 218. Undertaketh to prove this interpretation to be agreeable, as unto the analogy of faith, so also unto the cohesion and dependance of the words. Christ (saith he) being to give a commission to the Apostles to go and preach the Gospel to all nations, he first anticipateth a great objection, which might arise in the Apostles minds; they might

thinke, how shall we be able to carry the Gospel through the nations? We shall have all the powers of the world against us.

To remove this fear he said, all power is given unto me in heaven and in earth; as if he had said; Doe you believe that I, who send you out, am the Son of the living God? Then know assuredly, that my divine power and soveraignty shall be for you, and I will so over∣rule all the Kings, and Potentates, and States of the world, as may be most for my glory and your good; fear not therefore, but go, and preach to all nations.

The same Author addeth, that all power in heaven and in earth may be said to be given unto Christ, as he is the eternal Son of God, in another respect, namely, in respect of the Declarati∣on thereof at his resurrection. He was declared to be the Son of God with power, by the resurrection from the dead, Rom. 1.4.

This sense, he tels us, Gomarus, and others give in answer unto the Ʋbiquitaries, as also that they clear it by Augustin's rule. Aliquid dicitur fieri, quando incipit patefieri. And this is no more strange, then to say, That Christ was begotten that day, when he was raised from the dead, Act. 13.33.

Unto both these interpretations I oppose these following par∣ticulars.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Beza urgeth upon the text against the Luthe∣rans, signifieth properly not might, and ability, but right and authority; And why shall we recede from the proper acception of the word, without some cogent reason, which to me is yet in∣visible.

2. A gift, to speak properly, is free and arbitrary; Where∣as the communication of omnipotency unto the Son, by eternal ge∣neration, is natural and necessary, and therefore cannot be said to be given, unless by a metaphor. And then as for manifestation of this omnipitency by the resurrection, that is said to be a donati∣on thereof only metonymically.

Now why should we hunt for tropes, as long as the words may fairly be interpreted in their native, and proper sense.

3. In all probability, the power that is here given unto Christ, is for it's general nature, the same, which in the following words he d 1.16 communicates unto his Apostles: But this is a power of office and authority, a power to teach, and baptize

all nations; and therefore unlikely, that the former should be a power of efficacy. And these exceptions I make against both in∣terpretations joyntly.

Against the first I shall yet farther argue in particular; And my arguments shall be drawn 1. from the ground. 2. From the Antecedent; and 3. from a comparison of this donation.

1. From the ground of this donation, Gods free love and grace, Joh. 3.35. Because God loveth the Son, therefore he gi∣veth all things into his hands. Phil. 2.9. God hath given him a name, which is above every name.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth hath given freely, and frankly out of grace.

But now the communication of the God-head, and it's pro∣perties, and consequently omnipotency unto the Sonne, is not by grace, but by nature. For the Father did not beget the Son freely, as freedome implieth indifferency, and is opposed unto not only co∣action, but also intrinsecal and naturall necessity: Because it was not in the power of the Father to forbeare the begetting of his Son; he could not but beget him: and therefore the Fa∣thers generation of the Sonne was not, say the * 1.17 Schoolmen, voluntary causally, but objectively: He willed it not with an an∣tecedent will, by way of a cause, or principle, but with a con∣comitant will▪ He willed it not with a will of desire, but with a will of most perfect complacency, or approbation: Where∣upon he is termed the Son of his love, Col. 1.13. the Son in whom he was wel-pleased, Math. 3.17: he was well pleased with, and delighted in the communication of the God∣head unto him.

2. From the Antecedent of this donation, &c. which is Christ's humiliation, and obedience unto the death of the Cross, toge∣ther with his resurrection, as appeareth by Phil. 2.7,8,9,10. and Ephes. 1.20,21,22: which are places generally looked upon by Interpreters, as of the same importance with this in Mathew.

But now the communication of omnipotency unto the Son, by eternal generation, can have no such antecedent.

3. From a comparison of this donation of all power unto Christ, with the sending of him by the Father: for the Syriack Interpre∣ter, as Beza informeth me, quotes Joh. 20.21: as a place

paralel unto this. As my Father hath sent me, so send I you. He thought, it seemeth, that this giving of all-power in heaven and in earth unto Christ was the same, with the Father's sending of him; And his Fathers sending of him was not his generation of him, for it is connexed with, and compared unto his own sen∣ding of his Apostles, which was a proper sending by way of com∣mand, or commission.

Besides, the generation of the Son cannot be the mission of him, because the mission of a divine person, say the * 1.18 School∣men, is alwaies in time: for however it includeth materially, and by way of presupposal, the proceeding of one person from ano∣ther; yet formaliter, and completivè, it signifieth some tempo∣ral operation, manifesting the eternal procession. God sent forth his Son in the fulness of time, Gal, 4.4.

In a second place the Lutheraus hold that omnipotency is given unto Christ, as man, by dispensation of the personal union.

Now we grant a communication of omnipotency, and o∣ther divine properties unto the manhood, expressed con∣cretively. For we may truly, and safely say, the man Christ is omnipotent. But this communication of om∣nipotency, is an immediate consequent of the personal union, and therefore not the donation of all-power in heaven and earth, here spoken of: for this, as I shall shew hereafter, is a conse∣quent of his humiliation, and a branch of his exaltation, his sit∣ting at the right hand of God, Luk. 24.26. Hebr. 1.3.

Besides, the Lutherans will not be satisfied, unless we yeeld unto them a communication of the omnipotency unto the man∣hood, expressed abstractively. Unless we say, the manhood it selfe is omnipotent:

And against such a communication our Divines usually oppose these following arguments.

1. Omnipotency, is a reciprocal property of the Deity, and therefore incommunicable unto the humanity.

For any one to averre that such a property may be communi∣cated, is to say, that may be communicated, which is incommu∣nicable, then which what contradiction can be more gross?

Yea but saith Eckard, the divine properties are communicated to the humanity, not transitively, but intransitively, and if my

memory faile me not, Martinus in lectures of his against Kec∣kermans Legick, distinguisheth of an inhesive, and possessive com∣munication. The divine properties are communicated, (saith he) not inhaesivè, but possessivè. I confess it was a long time since that I read the book, when I was a Boy. But I suppose, I am not mistaken. But sure I am that the * 1.19 generality of them hath the same thing for substance.

The Divine properties (say they) are communicated unto the manhood, not by any physical, and real transfusion, or subje∣ctive inhesion; but by a real donation, by which the Divine pro∣perties doe so become the attributes of the humanity, that it may freely use them.

As for example, the divine omnipotency doth so become the omnipotency of the humane nature, as that it denominates the hu∣mane nature to be omnipotent; and the humane nature may work omnipotently with it, no less then the divine nature doth it selfe. But all this is but gibberish, and unintelligible non-sense, and I cannot find any tollerable explication of it, though I have diligently searcht for it in their bookes. And for reply unto it, I shall only say, that omnipotency is not an extrinsecal denomina∣tion, but an intrinsecal attribution, and therefore cannot deno∣minate the manhood, without it were formally, and actually in it; Even as it is impossible for the wall to be white by a whiteness that is not seated in it. Adde hereunto out of M. Bayne upon the Ephesians pag. 189. That this opinion touching the com∣munication of divine properties by way of real donation, maketh the divine properties become instrumentary faculties, as it were, to a finite nature.

Againe, omnipotency is really the same with the essence of the God-head, and with all it's other attributes, particularly with it's simplicity, eternity, and infiniteness.

Now of things which are really the same, one cannot be com∣municated, without the other be imparted also. For otherwise, as my learned friend M. Barlow argueth against Gerard, in his Exercit. Metaph. 6: it might come to pass, that a thing might be communicated, when it is not communicated it selfe. If so be then omnipotency be so communicated unto the manhood of Christ, as to denominate it in abstracto omnipotent; Why then the

very essence of the God▪ head may be communicated also there∣unto to denominate it God; and all the other attributes, par∣ticularly, eternity, simplicity, infiniteness may be communica∣ted unto it in like manner; so that we may say of the manhood abstractively, it is simple, eternal, infinite.

But now the most rigid Lutherans will deny, that the humani∣ty of Christ is God, that it is of a simple, & uncompounded being, from everlasting, and infinite: and yet they may by equal anology of reason say this, as well as they doe that it is omnipotent, omni∣present, omniscient. D. Field in his fifth book of the Church, c. 15. minceth this horrid tenet of the Lutherans, and speaketh very favourably of it. I am perswaded, (saith he) that howsoever some of them have used harsh, doubtful, dangerous, and unbefitting formes of speech, yet they differ not in meaning and judgment from the Orthodoxe and right believers.

That which led this great Schollar into this mistaken charity was his mis-interpretation of that usual saying of Divines, that the subsistence of the Son of God is really communicated unto the nature of man, in Christ.

But this communication of the subsistence of the second person unto the humanity is not (as Baron: philosophia. Theol. Ancil. Artic. 12: and after him M. Barlow in the forementioned place, ve∣ry excellently shew) by way of real inhesion, or denomination, but only by way of sustentation: And this is no advantage unto the Lutherans communication of divine properties.

Look as when a subject doth communicate it selfe unto it's Ac∣cidents by way of support, it doth not hereupon follow, that it in∣hereth in them, or doth denominate them. So though the per∣son of the Sonne doe assume, receive, and sustaine the huma∣nity of Christ, yet it doth not hereupon follow, that the sub∣sistence of the Sonne is formally in the •…•…hood, or that the manhood is a person, as is proved at large by those two men∣tioned Authours.

2. Others in the next place understand the words, concer∣ning a physical power of the manhood; But these I shall confute, when I come to examine what fulness of power dwelleth in the manhood of Christ.

By what hath been said, you see the place is to be understood concerning a moral power, a power of Authority.

Now there agreeth unto Christ a twofold power of Authority, essential, and official.

1. Essential or natural, which belongs unto him as God, Psal. 93.1,2: and 95.3. and 22.28. and 59.13. and 103.19. Isai. 6.5. Dan. 4.34,35.

Now this is common unto the Father, and Holy Ghost toge∣ther with him; and is potestas innata, not data, therefore not here meant.

2. Official, dispensative, or donative, delegated unto him, as Mediatour, 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 Me∣diatour 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 appropri∣ate unto him, the second person. Thus speakes the learned and pious Bayne on the Ephesians, pag. 187. This person as God recei∣ving by voluntary dispensation this honour from the Father, that he should in an immediate, and appropriate manner, execute govern∣ment over all the creatures in heaven and earth: And again pag. 183. So that though the Father and Spirit have a right and sove∣raignty 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, be∣cause it is an outward worke of the Trinity, and therefore com∣mon unto every person; so also they doe it in an immediate man∣ner, immediatione tum suppositi, tum virtutis, as all divine works are done; and therefore Christ's execution of the soveraigne do∣minion of God over every creature immediately, makes nothing unto the appropriation of this soveraigne dominion unto his per∣son.

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 Tri∣nity doth towards the creatures, but they all doe it, and consequent∣ly, that those things which Christ did in his divine nature, pertai∣ned 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in subsi∣stence, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the manner of doing it: for the Father doth all things authoritativè, and the Son subautho∣ritativè, 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 es∣sence 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, especi∣ally with a kind of concurring of the humane nature, meriting, de∣siring, and instrumentally assisting, is proper to the Son of God ma∣nifested in our flesh, and not common to the whole Trinity; and there∣fore, 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 appropria∣tion 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 unsa∣tisfactory 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 hu∣mane 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, perso∣nally united with him.

To performe them simply as God, is common to the whole Tri∣nity:

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, sub∣sisting in the forme of a servant, that is, the nature of a man; and thus the Father judgeth no man. Thus f 1.20 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 im∣mediate consequent of the personal union: Whereas this is a se∣quel 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, be∣cause he is the sonne of man, John. 5.27. or rather as Beza ren∣ders it, as the Son of man; so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much, thinkes he, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In the foregoing verse, as you may see in Cajetan, Christ shew∣eth, 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 ge∣neration: 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 pla∣cing of him at the right hand of God.

Now however Damascene stretcheth the expression of his sit∣ting at the right hand of God, to signify his equality with the Fa∣ther, from all eternity, in point of divine majesty, yet as Bi∣shop Davenant on the Colossians, pag. 263. observeth, it is spo∣ken of Christ properly, and chiefly, according unto his humane nature. He is stiled by the Psalmist, the man of God's right hand, Psal. 80.17. To denote (think some) that as man he sits at the right hand of God.

This may be farther proved, not only from the Creed, com∣monly called the Apostles Creed, but also from Ephes. 1.20. For from hence I thus argue, Christ was set at the right hand of God, in regard of the same nature, wherein he was raised from the dead: But it was his humane nature that was raysed from the dead; and therefore it was in respect of that, that he was pla∣ced at the right hand of God; and consequently, unto that all power was given in heaven and earth. That shall be the obser∣vation which hence I shall pursue.

* 1.21All mediatory power was dispensed unto Christ's huma∣nity after it's resurrection.

This I shall explain, confirme, and apply.

1. For Explication: Christ's power of Authority as Medi∣atour, is twofold. 1. Special, over his Church. 2. General, not only in the Church, but out of the Church, over all creatures in heaven and in earth.

1. Then, Christ as Mediatour hath a special and direct power, over his Church. And that this power is comprized in the text, though not only, is agreed unto on all hands. Concerning it, we have in the Text these particulars remarkable.

1. The kind. 2. The cause, or original. 3. The fulness, or extent of it.

1. For the kind of it, it is a spiritual power over the soules and consciences of men, Joh. 18.36. Rom. 14.17.

2. For the Original of it, it is given, and that in a twofold sense.

1. It is data, or dispensatoria, in opposition to ingenita, or nativa; it is not a natural, but donative, dispensatory, or delegated power.

2. It is data, in opposition to rapta; it is given, not usurpt, therefore a just and lawful power.

3. Next, we have the fulness or extent of it, and that 1. in∣trinsecal. 2. Extrinsecal.

1. Intrinsecal, He hath all sorts, and kinds of spiritual pow∣er, the Prophetical, Priestly, and Kingly power.

2. Extrinsecal. His power as Mediatour, extendeth unto all places. All power is given unto him in heaven and in earth: In heaven the Church Triumphant; in earth the Church Militant.

Here he hath power to distribute grace, there he hath power to conferre glory.

Unto these particulars expressed in the text, I shall adde the limitation, or restriction of this power, in regard of time; and that 1. in regard of it's first collation. 2. in respect of it's whole duration.

1. In regard of it's first collation. Our Saviour (saith Mal∣donat) so speakes, as if he had not this power before the re∣surrection: For he speakes as of a new matter. Now all power is given unto me in heaven and in earth: and there∣fore now I give you your full commission; Goe ye therefore, and teach all nations, baptizing them, &c. And for this he quotes Athanasius.

But now this is to be understood, not so much concerning his commission, or Authority in it selfe, as of the plenary execution thereof.

Thus Lyra. Although Christ, (saith he) as man, from the very first moment of his conception had power in heaven and earth authoritativè; yet he had it not executivè, before his re∣surrection.

The Baptisme of Christ was (as you may see in * 1.22 Ames) his publique inauguration to the publique performance of his office.

Therefore in it, as he there sheweth at large, the three offi∣ces of Christ are affirmed, and confirmed.

But yet notwithstanding all this, there was an enlargement of all his offices, after his resurrection, in point of execution.

Thus first, there was an enlargement of his Prophetical office. The first commission that he opened unto his Apostles, was on∣ly to goe to the lost sheep of the house of Israel, and to refraine the

way of the Gentiles, and the Cities of the Samaritans, Math. 10.5,6.

But now he enlargeth their commission, and commands them to disciple, baptize, and teach all nations. Besides, by his inspi∣red instruments, he hath compleated the rule of our faith, and manners, not only in respect of essentials, for so it was before, but also in regard of all it's integral parts.

2. There was an enlargement of his Priestly office; for now he interced's not so much in an oral, as in a real way, not in the humble posture of a supplyant, as it were with bended knees, with strong cryings, and teares, as in the dayes of his humiliation, Heb. 5.7. But in an Authoritative way, gloriously representing unto his Father those things, which he hath done and suffe∣red for his Elect. When we say, that Christ now interced's in a way of Authority, our meaning is not, that he hath authority to command the Father: For, to affirme that, were blasphemy; but that he hath a right unto whatsoever he interced's for, as ha∣ving amply merited it at the hands of his Father, so that his in∣tercession is virtute pretii, in vertue of the price that he hath paid, and purchase that he hath made, in the behalfe of all the Elect.

3. There was after his resurrection an enlargement of his King∣ly office, in poin•…•…f execution.

1. The institution of all ordinances, and all offices in his Church, or Kingdome, whether extraordinary, or ordinary, was fully compleated, Ephes. 4.11,12,13. During his forty dayes converse with his Apostles after his resurrection, he spake with them of the things pertaining to the Kingdome of God, Acts. 1.3. And then doubtless gave them full directions for his worship, as also for the present, and future government of his Church; and shortly afterwards he powred on them miraculous gifts, and gra∣ces of his spirit, to qualifie them for the propagation of his Gospel or Kingdome.

2. The borders of his Kingdome were enlarged; for before they were confined unto Judah, and Israel, Psal. 76.1,2: and such few Proselites as joyned themselves unto the communion of that Church; but now he hath the heathen for his inheritance, the utmost parts of the earth for his possession, Psal. 2.8: the Kingdomes of this world are become the Kingdomes of our Lord and his Christ, Revel. 11.15.

2. We have a limitation or restriction of this power, in re∣gard of the time of it's whole duration. 1 Cor. 15.24. When the end commeth, then he shall deliver up the Kingdome to God, even the Father: that is, he shall surrender up to his Father his medi∣atory power, and Kingdome, which he now administreth, and which he received for the gathering, protection, and salvation of his Church, and subduing of all his, and our enemies. And this is all that I shall say at present, touching Christs special pow∣er, or Authority, that he hath in his Church. Divers are of the opinion, as you may see in M. Gillespies Aarons rod blos∣soming, pag. 214, 215, that this only is the all-power meant in the text: But I rather incline unto those, that understand it in such an extent, as that it takes in his general Authority, sove∣raignty, or dominion, that he hath as man, over the whole U∣niverse: For 1. this exposition containes a truth in it selfe, as I shall make good in the proof of the point.

2. It is the more comprehensive sense, and includes the former.

And 3. It makes most to the advancement of Christ's glory, and honour▪

And 4. The same thing is asserted in places, that are by the consent of most, that treat of this subject, paralel unto this: as Ephes. 1.20,21,22. Phil. 2.9,10, 〈◊〉〈◊〉 Especially con∣sidering, that there is nothing of moment in the context against this interpretation.

There be several objections I confess, against this universal dominion of Christ, as man; but they will vanish, when once I shall have explained it by it's end, by a distribution of it, by the extent, and lastly by the manner of it's influence.

To begin then 1. with the end of this universal authority: We have it briefly expressed in D. Ames Med. lib. 1. cap. 19. n. 22. Christ's Kingdome is universal, in respect of all creatures, as they doe in any sort pertaine to the furthering, or beautify∣ing of mens salvation. And it may be made good out of Joh. 17.2. thou hast given him power over all flesh, that he should give eter∣nal life to as many, as thou hast given him. That distinction be∣twixt a direct and indirect power, which is mis-applied by Papists unto the Pope, may rightly be applied unto Christ.

His power directly is only over spirituals in his Church; but

he hath authority over temporals out of his Church, over all crea∣tures, in heaven and earth, indirectly, and, in ordine ad spiritualia, in subserviency unto his ends about his Church.

To proceed 2. unto a distribution of this power. There is one branch of it absolutely generall, which regards all creatures what∣soever, & that is Authority of disposal, use, or application. Christ, as Mediatour, can doe unto, and dispose of all creatur•• as plea∣seth him.

There is 2. Another, that is General only respectively, in such a kind, over all rational creatures, and that is a judiciary power. The Father hath committed all judgment unto the Son, Joh. 5.22. Act. 17.31. & here give me leave to transcribe an excellent pas∣sage out of Ames Med. lib. 1. C. 41. Num. 20.21. * 1.23 The last judg∣ment is exercised by Christ, as by a King: for the power of judging is part of the office of a King. In respect of the faithful it comes from grace, and is an office of the kingdome of grace, essential to Christ, the Mediatour: but in respect of Ʋnbelievers, it is an office of power on∣ly and dominion, granted of the Father, belonging to some perfection of mediation; but not essential to it.

3. A third thing remarkable touching this his universal autho∣rity, as Mediatour, is the extent of it's influence. It is not over all motions, and actions of all creatures whatsoever at all times, but only in casu, when he in his wisedome judgeth any of them servi∣ceable, & contributary unto his Church designes. And his God∣head doubtless revealeth unto his manhood in it's glorified con∣dition all the exigences of his Church, and how, and wherein a∣ny of the creatures may be subservient to the true good there∣of, and the manifestation of his own, and his Father's glory. I do not think, that every clap of thunder, every flash of lightning, e∣very showre of rain is a fruit of Christ's mediatory authority. Yet I am verily perswaded, that the thunder & lightning, that dasht the Germans, and Sarmatians, and that abundant rain, that re∣fresh't the army of Marcus Aurelius, which was ready to perish for thirst, upon the prayers of the Christian Legion in the army, that was afterwards for this surnamed the thundering Legion, proceeded from Christ, as he was a Medi∣atour, Euseb. Eccles. Hist. lib. 4 cap. 5. In the time of the massacre at Paris, there was a poor man, who for his deliverance, crept into a hole,

and when he was there, there comes a spider, and weaves a cobweb be∣fore the hole; when the murderers came to search for him, saith one, certainly he is got into that hole: no, saith another, he cannot be there, for there is a cobweb over the place, and by this means the poore man was preserved. Spiders webs have seldome relation unto the designes of Christ, as Mediatour; Yet, I believe in charity, that this poor man did ascribe this spiders web, which was extraordinarily instrumental in his preservation, unto the gratious, powerful, and authoritative mediation of his Saviour Christ Jesus. When the Protestants attempted to relieve Leyden besiedged by the Spaniards, behold a great South west wind (which they might truly say came from the grace of God (for it was upon the extremity of their affaires) with so great a Springtide as in eight & forty houres the water was risen about halfe a foot, by which the Pro∣testants were enabled to come unto the relief of the towne. The towne was no sooner delivered, but the wind, which was south-west, and had driven the waters out of the sea into the country, turned to the north∣east, and did drive it back againe into the sea, as if the South-west wind had not blown those three dayes but to that effect. Wherefore they might well say, that both the wind, and the seas had fought for the towne of Leyden.* 1.24

Now, I suppose that every spirit amongst them, that was tru∣ly Christian, did look upon this motion of the sea, and wind, and their deliverance thereby, not only as an effect of common pro∣vidence, but as a mercy comming out of the hands of a Loving Mediatour, whom God for the good of his Chosen hath made his Lievtenant, and Vice••roy over all nature, unto whose com∣mands, the most boysterous winds, and the most tempestuous seas are obedient.

The last thing I propounded for explication of this universal dominion, or soveraignty of Christ, as man, is the manner of it's in∣fluence, which I shall only mention. It is not physical, for it is im∣possible for Christ's manhood being in heaven to have a physical influence upon every occurrence in the earth, relating unto his Church and glory, Joh. 18.36. But only moral, by way of interces∣sion, Psal. 2.8. Aske of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possessi∣on. If Christ, as man, but aske of the Father, all creatures shall be

subject to him, and he shall doe to them, and fulfil upon them, all the good pleasure of his will, Math. 26.53.

Here comes in that Question, whether or no the power of the temporal Magistrate, as such be so derived from Christ, not only as God, but as Mediatour, so that he is his Deputy, and Vicegerent. The neg••tive may be made good by these following arguments.

1. The power of Christ's Deputies, as Mediatour, is only mini∣sterial, the power of servants or Hera••lds, (not counted Luk. 22.25,26. Math. 20.25,26,27: as Protestants prove against Papists in the controversy touching the supremacy of the Pope. But now the power of magistrates may be imperial, and monarchical, and therefore it is not derived from Christ, as he is Mediatour, unto his Deputies.

2. All the Deputies and Vice-gerents of Christ, as Mediatour, are obliged to promote the Kingdome and Gospel of Christ. But now heathenish magistrates, that never heard, nor could hear of the name of Christ, are not bound to promote Christ's mediatory kingdome, and gospel: for they are invincibly igno∣rant thereof, and there can be no obligation without revelation, Joh. 15.22. Rom. 2.12. Therefore they are not the Deputies, and Vice-gerents of Christ, as Mediatour; and therefore no magi∣strates as such: for, à quatenus ad de omni valet consequentia.

3. All the Deputies, and Vice-gerents of Christ, as Mediatour have their commission from the Gospel: but now temporal ma∣gistrates have their commission at least from the secondary Law of nature, the Law of nations. But now the Law of nature, and nations dictates nothing of a Mediatour, or any thing relating unto him, as such.

I should send the Reader unto M. Gillespie in his Aarons rod blossoming, lib. 2. c. 6, 7: to see farther of this subject, but because Mr. Baxter thinkes Mr. Rutherford a more able disputant, then Gillespie, I shall referre unto him, in his Lex, & Rex, &c. quest. 42. from p. 422. to p. 433. As also his divine right of Church govern∣ment, à p. 600: us{que} ad p. 642. Where he prosecutes these, & other arguments at large, which if the judicious and impartial Reader will seriously examine, I am perswaded, he will not much weigh what Mr. Baxter hath unto the contrary against M. Tombs.

p. 227. us{que} ad 234. pag. 276. 277, 278. I confess Mr. Baxter quotes a short passage for the opposite opinion out of Mr. Ru∣therford, His due right of Presbyteries, and withall tels us, that it was Mr. Rutherford's judgment upon second thoughts, which usually are the wisest. Whether they were his second thoughts I cannot determine, but sure I am, if the titles of the bookes doe not deceive me, that the Divine right of Church-government, which I use for the negative, was printed 1646. And the due right of divine Presbyteries, which he quotes for the affirmative, beares date 1644. Besides, in his due right of Presbyteries, he speaks of the matter only incidenter, upon the by, and very briefly, in a very few lines, and not so clearly, and fully home unto the af∣firmative, as Mr. Baxter pretends. Whereas in his divine right of Church government, he handles the question ex professo, and re∣solveth for the negative, and spendeth forty pages in the proof and clearing of it.

There is but one thing more, and I have done with the expli∣cation of the point. How can this general authority, soveraign∣ty, and dominion, be said to accrue unto him upon his resurre∣tion, seeing the government was upon his shoulders when he was a child, I sai. 9.6. He was from his conception anointed with the Holy Ghost, and power, Acts. 10.38. He was borne, and conceived heire of all things, Heb. 1.2.

For answer, we must distinguish between his title unto, and his plenary and glorious possession, and exercise of this Authority.

He had a title unto it from the very first moment of his incar∣nation: But the plenary and glorious possession and exercise of it, was deferred until his exaltation. Indeed the greatest and ful∣lest act of it will be at the day of judgment, when he shall put down all rule, and all authority, and power, when he shall put all enemies vnder his feet, 1 Cor. 15.24,25.

1. He took not a full, glorious, and visible possession of it, until his exaltation. His aseension day was his coronation day; and the Father's setting of him at his right hand, was the pla∣cing of him on his throne.

2. There were some initial actings of this universal soveraign∣ty in miracles, which he wrought in his state of humiliation.

But in his exaltation the exercise of it may be said tobe enlar∣ged in reference both unto his Church, and unto himselfe.

1. In reference unto his Church. In his humiliation, he exercised it only in reference unto the Jewish Church, and such Proselytes as adjoyned themselves thereunto. But now he exerciseth it in order unto his Catholique Church dispersed suc∣cessively through all the world.

2. In reference unto himselfe. In his humiliation he was so farre from actually fully reigning over all creatures, as that he voluntarily subjected himselfe unto the annoyance, and vio∣lence of many of them: But now in his exaltation is become impassible, and so beyond the reach and assaults of the whole creation. No creature in heaven, earth, or hell, can hurt, or annoy him.

To proceed next unto the confirmation of the point; and here I shall prove 1. That Christ had this fulness of authority, all power in heaven and earth given unto him. 2. That it was a consequent of his resurrection.

1. That he had this fulness of Authority, All power in heaven and earth given unto him, and that 1. Specially, in the Church. 2. Generally not only in, but also out of the Church, over the whole Universe.

The first sort of proofes shall be to prove, that Christ hath a fulness of Authority over his Church, and they shall runne 1. in a general way. 2. more particularly, concerning each of his offices apart.

1. To begin with those proofes, which speake of the fulness of Christ's office and authority in a general way. He is called, Heb. 3.1. The Apostle, and High-priest of our profession: to shew that he hath enclosed in his office the eminency, the perfection, and dignity of the highest callings, the chief offices, both in the old and new Testament, both in the Jewish and Christian Church: for the High-priest-hood was the highest office in the old Testament and Jewish Church, and the Apost leship was the highest office in the new Testament, or Christian Church.

Christ also in regard of this his fulness of office is compared unto the chief corner stone in a building, Psal. 118.22. Math. 21.42.

Acts. 4.11. Ephes. 2.20. unto a foundation, Isai. 28.16 Which place is by St. Peter applied unto Christ, 1 Pet. 2.6. Every cor∣ner stone in a building contributes more unto the support there∣of, then other ordinary stones. Whereupon the rulers, and chief of a people, are stiled in scripture their corners, 1. Sam. 14.38. Isai. 19.13. Zech. 10.4. But now Christ is the head of the corner, or the chief corner stone; that is, the ground stone, the foundation, in whom all the building fitly framed together g••oweth unto an holy Temple in the Lord. As the ground stone in the corner, because it beares up the joynts, & couplings of the whole edifice, is there∣fore the chief stay thereof. So Christ upholds the chief weight of his Church, because he is a prop unto the salvation of every soule therein, as a Prophet by his word, as a Priest by the satisfa∣ction and merit of his sacrifice, and by his constant, and uninter∣rupted presentation thereof unto his Father in his intercession, and as a King by his power and spirit.

But now the chief corner stone, though it be a foundation stone, yet it is but a part, though a principal part of the foundation.

But now Christ is not only a principal, but the total, sole, and entire foundation of his Church; that is, of her salvation, 1 Cor. 3.11: for other foundations can no man lay, then that is laid, which is Jesus Christ, Acts. 4.12.

Yea but the Prophets and Apostles are at least a secondary and ministerial foundation. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chief cor∣ner stone, Ephes. 2.20.

But 1. Some here by foundation understand Christ himselfe, who is said to be the foundation of the Prophets, and Apostles, ob∣jectively, the fundamental object of their doctrine, the foundation, which they laid in their ministry both by preaching and wri∣ting.

But suppose 2. that these words, the foundation of the Pro∣phets and Apostles be, as Estius saith, expounded intransitive∣ly, and thus paraphrased: which is the Prophets, and Apostles. Why then the Prophets and Apostles are taken not in regard of their persons, or successours, but metonymically in regard of their doctrine, which they left behind them in scripture: for

they declared it with such infallible certainty, as that it is un∣to the Church a doctrinal foundation, and serveth as an instru∣ment to lay every Believer on the personal foundation Christ Je∣sus.

But 2. I shall prove the sulness of each of his offices, his Prophetical, his Priestly, his Kingly office.

1. There was in him a fulness of the Prophetical office, Mal. 3.1. He is the Angel, or messenger of the Covenant; to wit, of grace, and reconciliation: the chief Ambassadour from the Father, for the revelation, offer, and confir∣mation thereof unto the Church.

He is the Apostle of our profession; the Gospel, Christian doctrine, faith, or Religion, which we profess: and he is so tearmed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he is the supreame of all the Ambassadours, whom his Father hath sent for the promul∣gation thereof. Thus also is he tearmed by way of eminency the faithful and true witness, Revel. 3.14: Because he a∣lone hath fully and effectually revealed the truth and will of God by himselfe and his ministers. He is the word of the Fa∣ther, because he alone hath fully disclosed his mind.

Math. 23.8,10. One is your master, even Christ, he only teacheth with authority and efficacy, and therefore he a∣lone hath the mastership amongst all the teachers of the Church, between whom there is a brotherhood, and equa∣lity. One is your-master, Christ, and all yee are Brethren. No Teacher is an under master unto other Teachers.

One part of Christ's pastoral office, is his Prophetical office, to feed his sheep with the sound and saving doctrine of his word, to make them to lie down in green pastures, to lead them beside the still waters, Psal. 23.2.

And the pastoral office agreeth unto him in all ful∣ness. 'He is the one shepherd, Eccles. 12.11. The chief shepherd, 1 Pet. 5.4: The great shepherd of the sheep, Hebr. 13.20.

2. There was in Christ a fulness of the Priestly office, such an unspeakable superexcellency of Priesthood, as is incommunicable unto any other of the Sonnes of men.

And therefore the Apostle Paul stileth him emphatically a great high Priest, Heb. 4.14: an High Priest of good things to come, chap. 9. vers. 11: an High Priest over the howse of God, chap. 10. vers. 21: the High Priest of our profession, chap. 3. vers. 1: a Priest for ever after the order of Melchisedech, Heb, 7.17: he hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 7.24: an intransmissible Priesthood, which passeth not from one unto another, as it is varied in the margent; which cannot pass from his own person unto any Successours, or Vicars, and Substi∣tutes.

3. And lastly, there was in him a fulness of the Kingly office. The government, to wit, of the Church, shall be upon his shoulder, Isai. 9.6: and that this Government is supreame, and regal, is plaine by vers. 7: where it is described to be upon the Throne of David, and upon his Kingdome. He is the Lord of the vine-yard, Math. 21.40. He is in his howse not as a Servant, but as a Sonne: that is, as Lord, and master, Hebr. 3.5,6. He is the King of Saints, Revel. 15.3. He is Mi∣chael, the great Prince, which standeth for the Children of his people, Dan. 12.1. and 7.14. Christ is the Lord of all, Acts. 10.36: that is, as appeares by the fore∣going verse, of all, that in every nation feare God, and worke righteousness. He is the Lord, as of all persons, so of all ordinances in his Church. The Sonne of man is Lord even of the Sabbath day, Math. 12.8. All things are dilivered unto me of my Father, Math. 11.27: that is, as Beza restraines the place, all things ap∣pertaining unto the salvation of the Elect: And indeed this his restriction is warrantable by the particular in∣stance, which he brings for examplification of this ge∣neral. Neither knoweth any man the Father, save the Sonne, and he to whomsoever the Sonne will reveale him. The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect, and reveale the Father unto them.

This fullnesse of Christs Kingly office, is set forth in Scrip∣ture, by his Head-ship over his Church: for as head he hath such a full influence upon his Church internall, and externall, as that he needeth no viceroy, no ministeriall, or visible head on earth. And that to be head of the Church, is a dignity proper unto Christ, and incommunicable unto any other, the incomparable Cartwright proves, as by others, so especially by these two following arguments, in his confutation of the Rhemist annotations on the New Testament. pag. 487.

1. By the same reason, that you may give this title of head unto a meere Man, you may also give him the name of the first begotten of all creatures, and the first begotten of the dead: considering, that the Apostle fastneth this unto the Crowne of our Saviour Christ, as well as he doth the other. Col. 1.15,18.

2. This is further strengthned, by the demonstrative Article, whereby the Scripture is accustomed so to appropriate a thing unto one, that it shutteth forth all other from communication therewith: for when he saith, that he is the head, it is as much, as if he would say, he and none other, Col. 1.18.

This fullnesse of Christ's Kingly office is further signified, by his power of the keyes. * 1.25 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 conque∣rour. 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 govern∣ment 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 open∣eth, 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 contra∣diction,

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 excellen∣cy (saith hee) is Christs prerogative: as the key of Authority be∣longs 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 of∣fice, 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 Ʋniversall 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 pro∣perly 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 1.26 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 assig∣neth 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 1.27 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 gene∣ration.

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 exten∣deth 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 God of this world, John. 14.30. and 16.11.2 Cor. 4.4. the prince of the power of the aire, Ephes. 2.2. For he hath the keyes of Hell, and death, Revel. 1.18. He hath the keyes of hell: he can cast the Dragon, that old serpent, the Devill, and Satan, into the bottomlesse pit, and shut him up, and set a seale upon him, that he should deceive the nations no more, till the thousand yeers should be fulfilled, Rev. 20.3. He hath the keyes of death, and one day will unlock the graves of all men.

In a second place, we are to prove, that Christ's fulnesse of Authority, the all-power that was given to him in heaven and in earth, was a consequent of his resurrection, and this I shall make good by foure places of scripture.

The first is; Ephes. 1.20,21,22. Where we have Christs, sove∣raigne authority, or dominion set forth unto us a comparatis, ab object o principalitatis or perfectionis, and lastly, a distributione. 1. By a comparison of similitude. 2. By the chiefe objects of it. 3. By a distri∣bution of it.

1. A comparatis, by a comparison of similitude. It is as it were a placing of him at Gods owne right hand in the heavenly places, v. 20. At the right hand of majesty on high, Heb. 1.3. at the right hand of the throne of God, Heb. 12.2. For what is this his sitting at the right hand of God, but the highest degree of his exaltation, whereby he enjoyeth the highest glory of his mediation, and that is properly, and formally a kingly glory; which doth also redound unto other of his offices, so that he exerciseth a kingly priesthood, and a kingly prophecy, as you may see in Ames. Med. lib. 1. cap. 23. Num. 32, 33, 34. The phrase is metaphoricall, in allusion to the custome of great potentates, who placed at the right hand of their thrones, their most inward and powerfull favourites; or their heires, and successors; or such great persons as were next in dignity, and office unto them. Solomon to honour his mother seated her on his right hand, 1 Kings 2.19. Ʋpon the kings right hand did stand the Queene in gold of Ophir, Psalm. 45.9. When the mother of Zebedees Children desired that her sonnes might sit the one on

the right hand, and the other on the left hand of Christ, in his king∣dome, what did she crave, but the two chiefe dignities in his kingdome, Math. 20.21. Eccle: 12.12, 1 Esdr. 4.29. By Christ's sitting then at the right hand of God, is understood, as the unspea∣kable glory, and dignity, so also the imperiall and soveraigne Authority, or dominion, which Christ hath as man, next under God, over the whole creation; And unto this interpretation of the phrase we are guided by the scripture it selfe: The Apostle in his quot••tion of that of David, Psal. 110. v. 1. The Lord said unto my Lord, sit thou at my right hand, untill I make thine enemies my footstoole; thus varieth the words. 1 Cor. 15.25. he must raigne, till he hath put all enemies under his feet. From which variation we may observe, that with Paul, for Christ to sit at the right hand of God, & toraigne, are all one: Thus Peter also having in his sermon Act. 2. v. 34, 35. cited the very same place of of the Psalmist, in v. 36. he expounds it by Gods making Jesus Lord, and Christ. The same exposition also he giveth of it, 1 Pet. 3.22. He is gone into heaven, and is on the right hand of God; Angels, authorities, and powers, being made subject unto him. To be at the right hand of God, is to have Angels, authorities, & powers made subject unto him: The largest comment that we have in scripture upon the phrase, is in the place now under de∣bate: Here the Apostle having affirmed, v. 20. that the working of Gods mighty power, set Christ on his owne right hand, &c. In, v. 21, 22. he fully explaineth, what is meant by his sitting at Gods owne right hand; why! to be farre above all principality, and power, and might, and dominion, and every name, that is named, not only in this world, but also in that which is to come. To have all things put under his feet, to be given to be head over all things to the Church.

2. We have Christs kingdome, soveraigne authority, or dominion set forth here unto us, ab objecto principalitatis, or perfectionis, from it's chiefe or principall objects. 1. The most powerfull. 2. The most renowned of it's ob∣jects.

1. The most powerfull of it's objects: far above all principali∣ty, and power, and might, and dominion. * 1.28 Where it is evident, that the Apostle heapeth up divers words of one and the same signification

thereby the more effectually to set forth the supereminent power of our Saviour Christ above all. A great deale of Curiosity there is in interpreters touching the distinction of these termes, some understanding them, partly of things in earth, and partly of things in heaven; Others only of things in earth: others only of things in heaven: and here the Papists, with a great deale of Confidence, talke out of a counterfeit or forged Dyonysius, con∣cerning the distinction of the Orders of Angels, as if they had with Paul been rapt up into the third heaven, and there exactly muster'd all the heavenly Hostes.

Hilary, Augustine, and Bernard doe here with a great deale of modesty, and ingenuity, confesse their Ignorance herein. Indeed there is no ground in Scripture for the severall signifi∣cation of every of these words. And for men in interpretation of Scripture to flee unto groundlesse conjectures, would bring in a strange, if not a mad kind of Divinity. Divers learned exposi∣tors, both Papists, and Protestants say, that if the termes be not Synonyma, but have severall significations, that then the Apostle speakes of them, not by way of assertion, but by way of concession, or supposition; in reference, say some, unto the Jewes, say others, unto the Gnosticks, both which might hold such a distinction be∣tween the celestiall spirits, or else with relation unto the fables of the Greeke Poëts, their Divines, who maintained perhaps, such a difference betwixt their Imaginary Deities; as if the Apostle should have said, Suppose, though not grant, this distinction of principality, and power, and might, and dominion, yet Christ is advanced far above them all, in dignity, and autho∣rity.

2. We have the kingdome or supreme dominion of Christ il∣lustrated from the most renowned of it's objects; Every name; that is, every person of name, or renowne. Famous, or renowned persons were termed by the Hebrewes, * 1.29 persons of name: and here we have a distribution of these famous, or honourable persons

from their places; that is named in this world, or that which is to come; that is, renowned here on earth, or in heaven, in the state of heavenly blisse, which is said to be future, or to come, not because it doth not now exist, but for that it is to come unto us that live here in this present world.

Lastly, we have a distribution of this soveraigne authority, or dominion of Christ. It is 1. generall, over the whole Creation And hath put all things under his feet, v. 22. 2. speciall, over the Church. And gave him to be the head over all things to the Church.

1. Generall, over the whole creation, and hath all things put under his feet. Zanchy, by all things here understands the enemies of Christ, which shall be subjected unto him by way of conquest; he shall in a victorious manner, as it were, tread upon them, and trample them under his feet: As the Captaines of the men of warre with Joshua, did tread upon the five kings, that were taken, Josh. 10.24. For this * 1.30 restriction of the phrase to wicked men, and the enemies of Christ he giveth this reason: the sheepe▪ the members of Christ are in his hand, not under his feete. no man shall pluck them out of his hand, Joh. 10.28.

For answer, the Scripture indeed mentioneth a twofold put∣ting under the feete of Christ, penall, or obedientiall. 1. There is a penall, and disgracefull way of putting under the feet of Christ by way of punishment, or contempt, but when the Scripture speakes of that, there is allwaies expresse mention made of enemies. Psal. 110.1. 1 Cor. 15.25. But putting under the feet of Christ, when it is used simply by it selfe, without any such addition of enemies, signifieth that which is obedientiall, and denoteth the generall subordination of all creatures whatsoever unto Christ. If any differ herein from me, I shall desire him impartially to consider that place in Heb. 2.5,6,7,8. Where the Apostle hath a large discourse of this very subject. And out of this place I shall draw three arguments to prove, that the putting all things in subjection under the feet of Christ, is so comprehensive, as that it takes in not only enemies, but all the creatures.

1. v. 5. He hath put in subjection unto him the world to come: that is, heaven; the inhabitants of which are the glorious Saints, and Angels.

2. v. 8. In that he put all in subjection under him, he left nothing, that is not put under him. The Apostle (we see) is peremptory, and expresse, that no creature whatsoever is excepted, or exemp∣ted from this subjection; and therefore it would be saucinesse in any man, to restraine it only unto enemies.

3. The 8^th Psalme, out of which this phrase is applied unto Christ, makes mention of all sheepe and oxen, yea and the beasts of the field, the foules of the aire, and the fish of the sea, and whatsoever passeth through the path's of the sea's, Psal. 8.7,8. that were put under his feet. Now these creatures are not capable of any enmity, or hostility against Christ; and therefore the phrase doth not here signify the speciall subjection of enemies by way of victory and triumph.

2. We have here the second branch of Christs dominion, that speciall soveraignty, and supreme authority, which he hath over his Church, Gave him to be an head over all unto his Church. that clause, over all, as is noted by M^r Bayne, may be understood either in regard of Christ, or the Church.

1. In regard of Christ, and so it denoteth the perfection of his glory, and authority. Gave him, who is over all things, to be the head unto the Church: and so here is not only signified the excel∣lency of Christ, but farther, the greatnesse of the gift or benefit herein bestowed by God upon the Church, in that he hath given her a most eminent, glorious, and powerfull head: But of this, the Apostle speakes so fully in the foregoing words, as that to insert it here againe so suddenly would be little lesse then a tautology.

I conceive therefore that the words are meant in regard of the Church, so that in them is couched a comparison of the greater with the lesse, of Christs head-ship unto the Church, with his domination, which he hath above all other creatures. Christ may be said to be an head unto the whole universe, He is the head of all principality, and power, Col. 1.10. But he is an head unto the Church, in a more singular, and eminent manner then he is unto any other of the creatures, then he is unto the Angels. He was unto the Angels only a mediator of confirmation or preser∣vation; unto us also a mediator of redemption; and therefore now being at the right hand of God, he presents unto him in our

behalfe, the satisfaction of his death for the remission of our sinnes, the merit of his death for the supply of all our wants, and in such a manner he doth not intercede for the elect Angels, who are free from both sinne and indigency: Besides, there is not such a suitablenesse of nature between him and the Angels, as there is between him, and the Church of the redeemed. For he tooke not on him the nature of Angels: but he tooke on him the seed of Abraham, Heb. 2.16.

Zanchy expounds the words, as of the singularity of Christs love unto the Church, so also of the extent, and universality of his influence upon her. So that over all things with him sounds as much, as in all things, in all mercies, and benefits needfull unto the Church his body, in all duties belonging unto him, as the head of his Church: He communicates unto her all good things, grace and glory, Psal. 84.11. he is present with her in all her streits, and supplieth her in all her wants: He dischargeth for her, and unto her, all the offices of an head: he illightneth, quickneth, governeth, and protecteth her. But this interpretation may be thought to be strained, & therefore I shall acquiesce in the former touching the specialty of Christs headship, * 1.31 or soveraignty over the Church. It is more intimate, communicative and beneficiall, then that over any other Creatures, though never so great, and glorious.

A second place is, Phil. 2.9,10,11. Where we have of Christs exaltation 1. an emphaticall affirmation. 2. a large, and lively description.

1. An emphaticall affirmation. God also hath highly exalted him: It is not barely said, that God exalted him, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super exaltavit, highly exalted him: Exalted him above all high∣nesse. Exalted him unto the greatest height of honour, and pow∣er, that the humane nature is advanceable; so highly he exalted him, that all Creatures whatsoever from the highest heavens unto the center of the earth, are far below him, as it were, under his feete.

2. We have a large and lively description of Christs exaltation. 1. from the antecedent. 2. from the parts, or branches thereof.

1. We have the antecedent of it, Christs humiliation: He

humbled himselfe, and became obedient unto death, even the death of the crosse. Wherefore God also hath highly exalted him, &c. Not only Papists, but divers Protestants, as Peter Martyr, and Zanchy, are of the opinion, that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quapropter, wherefore, denoteth a meritorious cause, and not only a bare antecedent. Doctor Featly to compose the controversy, distinguisheth of Christ considered as a mediatour, and as man. Albeit, saith he, as mediatour, he merited for us, yet as man he might also merit for himselfe. I should rather say, that by his humiliation, he merited his exaltation, not for himselfe, but for us, in our behalfe, and for our behoofe: He merited it, as it was the exaltation of a publique person, the head of the Church. The first light of this, I confesse, I had from M^r Cartwright, in his answer unto the annotations of the Rhemists upon Philippians 2. v. 9. Whereas the Rhemists had al∣leadged, Revel. 5▪9. Thou art worthy to take the booke, &c. for thou hast slaine, and hast redeemed us, v. 12. The place (saith M^r Cart∣wright) is nothing to this question. For the worthinesse there spo∣ken of, is not considered in regard of that, wich Christ was worthy to receive for himselfe, but in regard of that, which he was worthy to receive for us. Now he was worthy for himselfe after the personall unitie, to know all misteries, and to receive all glory, without regard of any worke that ever be did: But to be worthy to receive it, that we might be partakers of it, could not be (with safety of Gods justice) but by his obedience, and that to the death of the Crosse. And this is the worthinesse, which the Angels do so dignifie, and commend in Jesus Christ, v. 12.

2. Christ's exaltation is here made to consist in two particulars, Transcendency of renowne, v. 9. Supremacy of Authority vers: 10, 11.

1. Transcendency of renowne. Gave him a name; which is above every name.

The Lord rold David, 2 Sam. 7.9. the type of Christ, that he had made him a great name, like unto the name of the great men, that are in the earth. But here we see, that he hath given Christ the Antitype, a name farre surmounting that of the greatest men upon the face of the earth; A more glorious, a more unspotted, a more powerfull name.

1. A more glorious name. How narrow is the fame of the

most renowned of the sonnes of men, in comparison of that of Jesus Christ, which is like the circuite of the sunne, universall successively unto the whole world. Hath the persons of any men been adored, and worshipped with that Zeale, and sincerity, as Jesus Christ hath been by his Saints? What mortall wight, or immortall Angell hath been so much upon the tongues, and hearts of men, as he? Whose life hath been read, or heard with that assent, that admiration, and those affections, as his? No name, you see, hath been so celebrated, and magnified, as his. And indeed none deserveth the praise, and glory, that his doth. For what are the conquests of the greatest warriers, unto that victory of his over our spirituall adversaries on the Crosse? Where he spoiled principalities and powers, and made a shew of them openly, triumphing over them in it, Col. 2.15. No scepter like unto the rod of his strength, Psal. 110.2. no earthly throne like to his on the right hand of the majesty on high. The exploits of the greatest conquerours by the most formidable armies, are but trifl•…•…, compared with his atchievements by the ministery of a few weake despised men.

2. Christs name is more unspotted then any other name what∣soever, and therefore in this respect it out shineth all other names, farre more then the light of the sunne doth that of the dimmest taper. The greatest chieftaines in the world have had some blot, some odious but or other, upon their names, that have darkened all their glory. Thus the name of Alexander the great, was sullied with pride, drunkenesse, and Luxury; the name of Hanniball stained with cruelty; the name of Julius Caesar spotted and blur'd with ambition, and tyranny. But the name of Christ is, as a most glorious, so a spotlesse name, Heb. 7.26. which is holy, harmlesse, undefiled, separate from sinners. In a third place: It is a most powerfull name, that hath all the world at a beck, and that unto the very end of it. The power of mens names hath sel∣dome out-lived their persons. Those, that in their life time have most flourished in military glory, whose very names hath awed not only their owne, but bordering kingdomes; yet we see their authority hath died with them. After death their names have had a weake influence upon those of their servants, and subjects, whom they have most obliged. In the Charnell house the greatest

coward may tread upon the dust of the greatest conquerour. The great name of Alexander could not secure his mother, sister, wives, concubine, posterity, from violent and untimely ends. The great name of * 1.32 William the conquerour could not procure him in his own dominions, a respectfull, quiet, and undisturbed fune∣rall. But now the name given unto Christ in his exaltation was no empty, & powerlesse thing; but accompanied with the vast empire and authority. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, as Beza noteth, dignitatem, & celebritatem nominis, cum re ipsâ conjunctam. He gave him such a name, that thereat every knee should how, of things in Heaven, and things in earth, and things under the earth: and that every tongue should confesse, that Jesus Christ is Lord, to the glory of God the Fa∣ther, v. 10, 11.

In which words we have the supremacy of Christs authority set forth unto us by three particulars; à correlato, ab adjuncto occupato, & à fine.

1. From the generall subordination of all creatures unto it. 2. From their externall confession of it. 3. From the reference of it unto its end, the glory of God the Father.

1. A correlato, from the subordination of all rationall crea∣tures unto it, expressed in a borrowed speech, by the bowing of the knee: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. The words plainly have reference unto Isaiah 45.23. which place Rom. 14.10,11,12. is brought as a proofe of the last, and generall judgment, we shall all stand before the judgment seat of Christ: for it is written, As I live saith the Lord, every knee shall bow to me, and every tongue shall confesse to God. So then every one of us shall give account of himselfe to God.

Now all rationall creatures, and only rationall creatures, shall be judged, and therefore they, and only they, are here meant. However they may here in this world make head, and opposition against the kingdome of Christ Jesus, yet at last,

in the day of judgment, they shall submit thereunto, if not voluntarily, yet by constraint: and from this bowing and bending, this submission of all intellectuall creatures unto Christ, we may also argue by way of comparison from the greater unto the lesse, for the universall subjection of all other creatures in their kind, unto his authority.

2. Ab abjuncto occupato; from the confession hereof, which shall be not only internall in the conscience, but some way or other externall, that every tongue should confesse, that Jesus Christ is Lord. The good Angels and the glorious Saints in Heaven together with the Devils, and damned ghosts in hell, have nei∣ther bodily knees, nor fleshly tongues, as men have, yet they have some meanes whereby they can, and shall, will they, nill they, testify their subjection unto the Lordship and dominion of Christ.

3. We have this supremacy of Christs authority explained from it's end. To the glory of God the Father. The Kingdome Authority, and dominion of Christ hath relation unto the glory, that is, knowledg, worship, and service of the Father, and was confer'd upon him purposely for the promoting thereof. Now is the Son of man glorified, and God is glorified in him, John. 13.31.

The third place, is Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. That this is spoken of Christ as man, is evident, because the procurement of this dominion was the end of Christs death, resurrection, or revivall. Two things here are to be considered. 1. Who are the dead and living here spoken of. 2. How his death and resurrection conduced unto his Lordship over these dead and living.

1. Who are the dead and the living here spoken of. He that expoundeth this of some only of the dead, and living, dares pervert Scripture from it's plaine sense; saith M^r Baxter against M^r Tombes, pag. 229. To say nothing of Estius, and other Papists, that so interpret it, my poore plunder'd study affords five Protestants, that so expound it, Aretius, Pareus, Piscator, Diodati, and Dickson. The holiest and most learned of men may mistake in the sense of a place of Scripture: but sure (me thinkes) it is somewhat too

severe a censure so say of such learned, reverend, and godly men, that they dare pervert Scripture from it's plaine sense. Such toothed expressions we must account but keenenesse in M^r Bax∣ter. But if such a passage had dropt from the tongue, or penne of others, very wise, and pious, men would have charged it at least with the appearance of scorne and arrogance. But this exposition hath countenance from the coherence. Whereas M^r Baxter saith nothing for the justifying of his sense; only in a magisteriall way he passeth a very bitter censure upon those, that dissent from him.

The dead and living here are, as appeares by comparison of this verse with the foregoing, such as live unto the Lord, and such as die unto the Lord. And if M^r Baxter will say, that all the living live unto the Lord, and all the dead die unto the Lord, he will make very bold with Scripture to maintain his prejudice: and some perhaps may thinke as hardly of him, as he doth of those worthies above mentioned, that he dare pervert Scripture from it's plaine sense. The scope of the Apostle is to take off believers from despising and judging one another, v. 3. and the argument which he brings to perswade hereunto, v. 7, 8, 9. is, that all believers are the Lords servants: They all live and die unto him: for to this end, Christ both died, and rose, and revived, that he might be Lord both of the dead, and of the living. And if this be the scope of the words as Divers, men of great ability and piety, suppose, why then the living and the dead spoken of, v. 9. are not all the living and dead, but only such as are believers, and the Lords servants.

In a second place, we are to enquire how Christs death, and resurrection conduced unto this his Lordship over the dead, and the living. Why he died that he might purchase this Lordship over the dead, and the living, Revel. 5.12. and he arose and revi∣ved, that he might as man actually * 1.33 exercise and administer it, that he might Lord or rule it over the dead, and the living: and indeed if he had not risen, and revived, he could not have, as

man, actually exercised this Lordship, &c; because if he had not risen, he had ceased to have been man. In triduo mortis, as Aquinas resolves and proves it, * 1.34 par. tert. quaest. quinquages: Art. quart. He was not man. He had not been able as man to have saved unto the uttermost, unlesse he had lived for ever to make intercession for such as belong unto him, Heb. 7.25.

The fourth and last place is Col. 1.18. He is the beginning, the first borne from the dead, that in all things he might have the preheminence.

But this place I have allready handled, pag. 150, 151, 152. and therefore thither I shall referre the reader.

To come in the last place unto the use and application of this fullnesse of Christs Authority: and here I shall make appli∣cation 1. Of the fulnesse of his office, and authority over the Church. 2. Of the fulnesse of his authority in generall over the whole universe.

1. Of the Fulnesse of his office, and authority over his Church.

1. Then they are here to be reprehended, that wrench out of Christs own hand his fulnesse of office, and intrude upon his mediatory power, which is incommunicable unto either men, or Angels. To which of the Angels said he at any time, sit thou at my right hand, Heb. 1.13. unto the Angels hath he not put in subjection the world to come, chap. 2. v. 5. There is but one mediatour between God and man, the man Christ Jesus, 1 Timoth. 2.5. There are diffe∣rences of administration but the same Lord, 1 Cor. 12.5. there is no Lord like or master-like power in any, but in Christ; unto us there is but one Lord Jesus Christ, 1 Cor. 8.6.

Two sorts of men have herein been especially faulty, Papists, and Prelatists.

1. Papists, & hence the Pope is termed the Antichrist, be∣cause he is an antagonist, not so much unto the natures, or person of Christ; as unto his unction, and office: and indeed he hath been injurious unto him in all his offices.

1. Unto his Priestly office, as by their massing priests, and

masse sacrifice to propitiate for quick and dead, so by commu∣nicating unto the saints here on earth a power of satisfying, and meriting, and unto the saints and Angels in heaven a power of interceding.

2. Unto his Propheticall office, by assuming unto himselfe au∣thority to supply Scripture with unwritten traditions; as also by arrogating unto himselfe infallibility in the interpretation of Scripture and decision of all controversies of religion ex Ca∣thedrâ.

Lastly, he hath most sacrilegiously detracted from the fulnesse of Christs Kingly office, by usurping the title and office of a visible and ministeriall head or viceroy in the church, with∣out any the least warrant, or commission from him, the head and King of the Church: as also by taking upon him a vast, and almost unlimited power, of making lawes concerning ecclesiasti∣call matters, obliging the conscience per se, of themselves, from his meer will, and authority.

This fulness of Christs office hath 2. been prejudiced by Prelatists, in their institution of divers Church officers, as also of divers ceremonies of ordained, and mysticall signification: appro∣priate unto the worship and service of God, without any licence from Christ himselfe. Herein they have trespassed against his Kingly and Propheticall office.

1. They have invaded his soveraignty, or Kingly office: for he is, as the chiefe, so the only law-giver in his Church, and hath committed unto her (as Ames sheweth out of Junius in his reply to Bishop Morton) no authority of appointing new things, but a ministery to observe and doe such things, which Christ hath appointed with order and decency unto edification.

Indeed the 1 Cor. 14.40. is much used by the Patrons of our ceremonies, to prove that the Apostle doth grant a generall licence, and authority to all Churches, to ordain such ceremonies as ours. But that herein the place is abused, is evinced by the said Ames med. Theol. lib. 2. cap. 13. Sect. 36. by two arguments. * 1.35

Neither (saith he) can men take to themselves any authority in ordai∣ning such ceremonies, from that, that it is commanded to all Churches, that all things be done decently and in order, 1 Cor. 14.40. For neither the respect of order, nor decency requires, that some holy things should be newly ordained, but that those, which are ••ordained by God, be used in that manner, which is agreeable to their dignity; neither do order and decency pertaine to holy things only, but also to civill duties; for confusion and indecency in both are are vices opposite to that due manner which is required to the attaining the just end, and use of them. Nay he undertakes to manifest, that this Scripture being rightly understood doth not only not justify, but plainly * 1.36 con∣demneth them: & this argument he hath managed so well, as that he hath quite beaten out of the field Bishop Morton, and his se∣cond, D^r Iohn Burges. And none of the Prelaticall party hath hitherto dared to take up the cudgels against him: A great Schollar, I confesse, of these times, D^r Hammond in his view of the Directory. pag. 19. hath made a new attempt from the place. I shall transcribe what is argumentative in his words, and (I hope without offence unto the Doctor) examine them. I conceive (saith he) the cleare importance of that grand place to be, that all be done in the Church according to custome and appoint∣ment. The former implied in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (custome being the only rule of decency, &c.) And the latter in plain words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to order, or appointment (for so the words literally import) and then upon these two grounds is uniformity built, and necessarily results, where all, that is done in the Church, is ruled by one of these, by custome, or by law, which being here commanded by St Paul, is a proofe of the more then lawfullnesse of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prescription of ceremo∣nies in a Church, and of uniformity therein.

This sense is, I believe, received by few interpreters, and therefore we might reasonably expect, that he should back it with very good arguments: Whether he hath done so, let the reader judge. That the importance of the former part of the words is, Let all things be done according to custome, he thus goes about to prove. The former is implied in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (custom•• being the only rule of decency, &c.) He dares not affirme, that this is the immediate sense of the place, but only that it is im∣plied. It cannot be denied, but that decency doth imply such

customes, the omission of which necessarily inferre undecency: But that the omission of such ceremonies as ours, doth inferre undecency, the Doctor and all his partie can never make good. What undecency can the Doctor prove to be in the administra∣tion of Baptisme without the Crosse, as also in publicke pray∣ers and preaching without a surplice. But of this see further in Ames, in the places but now quoted. The D^r may perhaps looke upon him as an inconsiderable Adversary. But we shall thinke his arguments considerable, untill the D^r, or some other of his partie, give a satisfactory answer unto them. In the meane while, let us examine the proofe, that the D^r brings for this sense: and it is, because custome is the only rule of decency.

This proposition, though very strange, is proofelesse: and therefore we might as well reject it, as the D^r dictates it. But I shall adde a confutation of it from these following argu∣ments.

1. If custome be the only rule of decency, then nothing else can be a rule thereof, besides custome; but this is false: for the light, and law of nature, is also a rule thereof, and that infallible.

2. Nothing can be undecent, that is agreeable unto the only rule of decency. But diverse things are undecent, which yet can plead custome: and this is so evident, as that I will not so much undervalue the Doctors judgment, as to endeavour any proofe thereof. It is impossible, that the only rule of decency should be undecent. But yet it is very possible, that many customes should be undecent, and there∣fore I shall conclude, that custome is not the only rule of decency.

3. Lastly, unto custome, as you may see in both * 1.37 Aristotle & Aqui∣nas, the frequent usage of a thing is required. But now there may be decency or handsomnesse in the first usage of a thing; and of this decency custome is not the rule, and therefore it is not the only rule of decency.

As for the other part of the words, Let all things be done in order; Ames in the place forementioned, sheweth, that order requi∣reth not such ceremonies as ours; and he giveth this reason, because order requireth not the institution of any new thing, but only the

right placing, and disposing of things which are formerly instituted: and this he makes good from the notation of the word, from the defi∣nitions of order, which are given by Philosophers and Divines, &c. from the context of the Chapter, and from the usage of the word else where. But the Doctor, that the words may give some coun∣tenance unto our ceremonies, adventureth upon a new inter∣pretation of them.

The words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) literally import, according unto appointment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes signifies to appoint, as, Math. 28.16. Act. 22.10. and 28.23. And we may hereupon argue à congugatis, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be sometimes rendred appoint∣ment. But because it may sometimes be rendred appointment, will it therefore follow, that it must be so rendered in this place.

We may say as well as the Doctor, that the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, literally import, according unto order, as order is taken strictly for the right placing, or ranking of things, one before, another after: and this we have confessed even by D^r John Burges in his rejoy nder unto Ames, pag. 78. a book published by the speciall command of the late King. Moreover this sense is favoured by the coherence: for, 1. vers. 31. we have a particular instance of order, in this acception of the word: Ye may all prophesy one by one, &c. and not all, or many speake at once. 2. We have the oppositite of order taken in this sense, vers. 33. confusion. Let all things be done in order then is as much, as let all things be done without confusion. And I hope confusion may be avoided in the worship of God, without such ceremonies as ours.

But we will for once suppose, though not grant, that the clear importance of the words, is, that all be done in the church according to custome, and appointment. Yet the Doctor hath a hard taske to performe, before he can come nigh his conclusion, that the words of Paul are a proofe of the more then lawfulnesse of prescription of such ceremonies as ours in a Church: For he must prove, that cu∣stome, and order here are taken in such a latitude, as that they include, not only the customes and appointments of the Apostolicall Churches, but also of all the Churches of God in succeeding ages: and the performance of this he will find not to be so easie, as he may imagine. I am

sensible, that I have by this discourse provoked a very learned and formidable adversary; but it is only love of the truth hath engaged me in so unequall an encounter, and therefore I hope the Doctor will pardon and excuse my boldnesse. If he can by dint of argument prove the truth to be on his side, I shall not be sorry, or ashamed to be overcome by him.

2. Their institution of Symbolicall ceremonies, that teach spirituall duties by their mysticall signification, is a derogation from the fulnesse of Christs Propheticall office. This the abridg∣ment of that book (which the ministers of Lincolne diocesse delivered unto King James, December 1. 1605.) maketh good, pag. 41. Christ (say they) is the only teacher of his Church, and appointer of all meanes, whereby we should be taught and admonished of any holy duty, and whatsoever he hath thought good to teach his Church, and the meanes whereby, he hath perfectly set downe in the holy Scriptures; so that to acknowledg any other meanes of teaching and admonishing us of our duty, then such as he hath appointed, is to receive another teacher into the Church besides him, and to confesse some imperfection in those meanes he hath ordained to teach us by. Unto them I shall take leave to adde the words of Ames in his fresh suite against ceremonies, p. 210, 211. Only this, by the way, I would learne how we can acknowledg and receive any meanes of re∣ligious teaching with faith, except it appeare to be appointed by an authentique teacher and law-giver. And how our Prelates in appointing meanes of spirituall teaching, which Christ appointed not, can be accounted (therein) ministeriall teachers under him, as their, and our only authentique teacher? As also, if Christ be our Authentique teacher in all good that we learn about religion, who taught our Prelates such good manners, as to put fescues, of their own making, into his hand, and so appoint him after what manner, and by what meanes he shall teach us?

2. From this fulnesse of Christs office, and authority, we may inferre the derivation of all ministeriall ecclesiasticall power from him. Indeed the Church, and her officers may be h 1.38 instru∣mentall

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 spiri∣tuall 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 exe∣cute discipline in the stead of Christ, vice Christi, as Christs re∣presentatives, 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 1.39 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 war∣rant. 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. Par∣ker 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 ei∣ther 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 man∣ner, 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 decent∣ly, 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 ••he people are to receive it, as the word of Christ, with such holy, heavenly, teachable and tractable affecti∣ons, 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 expre∣ssions, 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 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 espi∣als abroad with the contrary side, he did use to have them cur∣sed 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; * 1.40 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 spe∣ciall 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 disho∣nour, 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 pa∣tronage of their erroneous prejudices, and base lusts; * 1.41 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 grea∣ter 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 M^r 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 consci∣ence, 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 di∣ctates 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 honoura∣ble 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 reli∣giō, 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 Scander∣beg 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 mar∣row, Heb. 4.12. But now this is not by any vertue inherent in it, but by the power and Spirit of Christ concurring with it, actuating, applying, and mightily enforcing of it. In Isa. 53.1. The Gospell is refer'd to the Prophets and Apostles, in regard of ministry and dispensation, our report; but it is refer'd to the Lord, only in point of efficacy and operation, the arme of the Lord. Upon the Lord Christ therefore let us depend, and to him let us repaire for the successe thereof, which brings me to the last particular.

Fifthly, Ministers and people are, in the ordinances of Christ, all acts of worship, to do all in the name of Christ, that is, with in∣vocation of his name, calling upon the name of God through his mediation; and this to be included in the phrase, as it is used Col, 3.17. is the consent of most interpreters on the place, by this it is, that as all creatures, and actions in generall, so all ordinan∣ces in a more speciall and peculiar manner, are sanctified unto us.

How can we, with any probability, expect a blessing from Christ upon our publique assemblies, on the Lords day, when we rush unto them from our beds, or worldly businesse, without so much as imploring such a blessing in our families or closets. If we do not seeke Christ in our home devotions, in a way of preparation unto our publique; I believe we can hardly be said to be gathered together in his name, according to the full import of the expression; and without this, it will be but presumption to flatter our selves, that Christ will be in the mid'st of us. Doth a mini∣ster preach in the name of Christ, when he doth not before hand so much as open his mouth for Christs assistance in his study, and concurrence in his pulpit? Do people heare in the name of Christ, when all the weeke long they do not put up so much as one petition unto him, to enable their minister for his worke, and to blesse it unto them? And if we do not meet together in the name of Christ, we may justly feare, that Christ will be a stranger unto our meetings.

Lastly, This fulnesse of Christs office bespeakes our due re∣spects; it challengeth faith in him, obedience unto him, and worship of him. All Saints should obey the King of Saints;

the members of the Church should follow the full direction of their head, both inward, and outward: servants should be ruled by the sonne, and Lord of the family: sheep should be guided by their shepherd: the stones in the spirituall building should be regulated unto the foundation: Not to hearken unto the messenger of the Covenant, how can it be interpreted any other, then a refusall of the Covenant. To slight the high Priest of our profession, what is it, but a vertuall renouncing of the Christian religion. To be disobedient and disloyall unto the King, and head of the Church, what is it, but an interpretative disclaiming of his soveraignty over the Church. Consider the Apostle and high Priest of our profession Christ Jesus, Heb. 3.1. The Greeke word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Pareus noteth) is very emphaticall: for it signifies not barely to understand, apprehend, or behold a thing, but farther; with very great and earnest endeavour to bend and apply the mind unto the consideration of a thing, to consider it diligently, and heedfully. Consider the Apostle and high Priest of our profession is as much, as ponder the perfection of Christs office, with all possible diligence and attention, with all your heart and minds. But now words of knowledge, in Scripture, imply the affections and practice; Consider the Apostle and high Priest of our profession, &c; that is, attentively and deeply weigh the fulnesse, and dignity of his calling, and accordingly feare, love, worship, serve and obey him. Give him all honour, and glory, throw all your faith and hope upon him, seeke for your salvation only in him, and carefully decline all offence of him. The Apostle Peter having proved, 1. Epi∣stle, Chapt. 2. vers. 6. out of the Prophet Isaiah, that Christ is the chiefe corner stone, elect, and precious, which God hath laid in Zion, the spirituall house of his Church: he inferreth hereupon, vers. 7. that he is of great price and excellency unto every believer: unto you therefore which believe he is precious. Here the abstract 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for the concrete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the putting of Abstracts for their Concretes usually encreaseth and heightneth a matter, and puts weight and an emphasis upon it. Ʋnto you that believe, he is an honour: that is, he is or should be very honourable, and excee∣ding precious in your eies; and indeed whom should we esteeme, reverence, and honour, if not the foundation of our salvation

that by the faithfull, and full discharge of his office, upholds every one of our soules, from sinking into the very bottom of hell and damnation. Can we have too high an estimate of such a person? Who would not come unto him, and by faith leane upon him. Saint Peter exhorts hereunto, and backs his exhor∣tation with many motives, He is a stone, a chiefe corner stone, vers. 4, 6. and therefore you may safely rely upon him. He is a living stone, a vitall foundation, and therefore quickneth whom he will, Joh. 5.21. He maketh every member a lively stone.

Those therefore that are not built upon him, are spiritually dead and livelesse. Indeed not only the Jewes, but the genera∣lity of men reject all his offices, refuse to build and rely upon him. But though he be disallowed of men, he is chosen of God, God from all eternity designed him unto this office of foundation, and in the fulnesse of time actually called, sent, sealed, sanctified, qualified and enabled him, for execution thereof. He is a stone as of great strength, so of great price also: he is a precious stone, precious in regard of the infinite dignity of his person, precious in respect of the incomparable value of his satisfaction, and merit; and precious also in regard of the riches of the gifts, and graces, wherewith his humane nature was adorned. Thus you see, that here is stability, an enlivening efficacy, the decree and call of heaven, unspeakable beauty and excellency, inviting to come unto Christ: come unto him, because he is a stone, a living stone, a stone chosen by God, a precious stone. You may see farther, how that by coming unto him, great and ineffable benefit, com∣fort, and honour, will redound unto us. It will be a profitable, a comfortable, or honourable Course.

1. Then it will be very beneficiall and advantageous unto us; if we come unto him, as unto a living stone, we shall as lively stones be built up a spirituall house, v. 5. for an habitation of God through the spirit, Ephes. 2.21. And without dependance upon him, as our foundation, by faith, there will be no place and ex∣istence for us in the spirituall structure.

2. It will be very comfortable unto us, Behold I lay in Zion a chiefe corner stone, &c; and he that believeth on him, shall not be confounded, v. 6, that is, shall not be disappointed of his hope:

all other foundations will faile men, and prove but as a Spiders web, Job. 8.14. so that whosoever relieth on them, shall be covered with shame, and confusion of face: In the words, I believe, there is a litotes, by deniall of Confusion and shame, is understood the affirmation of extraordinary comfort, and confidence. He that believeth on him, shall not be ashamed or confounded: that is, he shall lift up his head with a full joy, triumph, and unshaken con∣fidence, whereas others shall hide their heads, and not be able to looke the lambe in the face, as being utterly abashed at the vanity, and deceitfulnesse of those foundations, upon which they have built, and relied.

From this in the third place, the Apostle inferreth the honour, and glory of those that by faith leane upon him, as a foundation. He that believeth on him, shall not be confounded; unto you therefore which believe he is an honour, v. 6, 7. & indeed for a man to have his expectation concerning the eternall happinesse of his soule fully answered at the last day, when the hopes of the great, and wise men of the world shall be utterly frustrate, must needs make much for a mans honour in the sight of men, and Angels. Ʋnto you which believe he is an honour, because you have honoured him, received his testimony, set your seale as it were to his veracity, therefore he will honour you, derive unto you his honour and glory, make you in & together with him the Sons of God, heires of Heaven, spirituall Kings and priests, Revel. 1.6.

To conclude what I have to say at present, touching this fulnesse of Christs office over the Church. Submission unto it is a thing, from which we are of our selves averse: The resolve of the Jewes is the naturall language of every carnall mans heart, We will not have this man to reigne over us, Luk. 19.14. Well therefore, let us humbly implore the over-ruling influence of heaven to worke us unto an unfeigned acknowledgment of, and sincere obedience unto the full authority of Christ: for no man (saith the Apostle) can say that Jesus is the Lord, but by the holy Ghost, 1 Cor. 12.3. It is an easy matter formally and verbally to professe it, but to acknowledge it cordially and affectionately out of a true faith, and full perswasion of heart, impossible, unlesse we be taught, swayed, and acted by the Holy spirit.

2. I shall proceed to that use and application which may be made of the fulnesse of Christs authority in generall over the whole universe, wherein I shall not wholly exclude his fulnesse of autho∣rity over his Church, but shall sometimes have reference there∣unto.

1. Then for information, we may hence inferre the dignity of the members and ministers of Christ.

1. The dignity of the members of Christ, they are the servants, subjects, friends, favourites, brethren, nay spouse of him that hath all power in heaven, and in earth: and to be so neerely, and inti∣mately related unto a person of such power, and authority, is in heavens Herauldry a farre greater honour, then to be absolute, and universall monarch of the whole earth. This is an unspeakable comfort unto all true believers in their lowest condition, and should be a strong engagement to walke suitably unto the height of such relations, as becommeth the servants of so great a master, the subjects, nay friends and favourites of so redoubted a king, the spouse of so powerfull and glorious a husband.

2. We may hence inferre the dignity of the ministers of Christ. They have their office, and commission from him, that hath a commission from the father to governe all creatures in heaven and in earth: They are the only Embassadours of the King of Kings, and Lord of Lords, the keepers of his great seales, the sacra∣ments; the stewards, and rulers of his house, 1 Cor. 4.1. Heb. 13.17.

And from this dignity of the ministeriall function, we may presse both ministers and people, unto their severall, and re∣spective duties.

1. The Dignity of ministers should mind them of, and move them unto their duty, not to walke beneath the eminency of that relation, which they have unto their great Lord, and master, the prince of all the Kings of the earth. His name is above every name, and therefore they who are chosen vessels to beare his name, Act. 9.15. should be very carefull not to cast any reproach, or dishonour upon his name: not to occasion the blasphemie there∣of by any either indiscretion, or scandall in their conversation. It would be a very great, and foule incongruence, if whereas Christ, who hath a fulnesse of all authority, hath given them an

office worthy of double honour, yet notwithstanding they should render their persons vile, and contemptible.

2. The dignity of ministers should be a powerfull incentive unto their people to give them all due respect, double honour, as the Apostle phraseth it, 1 Timoth. 5.17. I cannot enforce this use better, then in the words of one of the best of our English Prelates, Bishop Lake. He that looketh upon the persons of ministers only, will not much esteeme either them, or their words; but adde whose ministers they are, and that requireth reverence to be yeelded to their persons, and obedience to their doctrine. Especially, if we consider, that all those to whom they come, are at his mercy from whom they come; for he hath power over them all; and such power he must have that sends: so it is not a message sent by a King to a neighbour King, but by a King to his vassals; the more are they to be respected, and their words heeded. States, and Princes in all ages have had a very deep resentment of injuries done unto their Embassadours. How severely did David revenge the disgrace that Hanun put upon his messengers, 2 Sam. Chapters 10, 11, 12. And the Ro∣mans extinguished Corinth, though the eye of Greece, for violating their Embassadours, and yet the violation was so small, as that Florus could not tell, whether it were voce, or manu. What severity then may they expect in the day of retribution, the greatest part of whose religion is to heap indignities upon the messengers of Christ Jesus, whom he hath sent with the offer of peace, and pardon unto the sonnes of men. For if earth∣ly Potentates be so tender, and touchy in the point of their Embassadours honour and safety, can they dreame, that Christ, who hath all power given unto him in heaven & earth, should be so tamely insensible of the affronts, that are offered unto his Embassadours, as without repentance to suffer them to passe unpunished and unrevenged? Doth not he himselfe tell us, that a bare contempt of his ministers, much more all violent and other injurious treatings of them, reflect in the upshot upon him∣selfe, and his father? He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me, Luk. 10.16. They have their commission from him, and he hath his from his father: He sends them, and his father him. As my father hath sent me, even so send I you, Joh. 20.21. If then we slight, wrong, or violence

them, both he and his father may justly interpret it, as done unto themselves.

2. Here is an use of terrour unto all the enemies of Christ, whether open and professed, or secret and dissembled. Can there be a point of greater folly, then for impotent dust and ashes to be against him, that hath all power in heaven and earth, all judg∣ment committed unto him, authority to sentence all his enemies unto eternall flames, and torments? All opposition of him is like the dashing of an earthen vessel against a great stone, or rock: for he is the head of the corner, and whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder, Math. 21.44. All his enemies, all unregenerate and unbelieving persons whatsoever, may be said to fall on him: Ʋnto them he is a stone of stumbling & rock of offence, 1 Pet. 2.8. And they shall all of them be broken either to their conversion, or destruction. But now as for reprobates, such as die in finall un∣beliefe and impenitency, Christ is an enemy unto them, he falleth on them, as a great stone from an high place, and therefore he shall grind them to powder: they shall utterly, and irrecoverably be destroyed. What King (saith our saviour) going to make war against another King, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that cometh against him with twenty thousand? or else, while the other is yet a great way off, he sendeth an Embassage, and desireth conditions of peace, Luk. 14.31,32. These foolish soules that wage warre against Christ, the King of Kings, and Lord of Lords, if they would consult their owne safety, so farre as to consider how unable such poore wormes as they, are to cope and encounter with him, that hath all the hostes of the Lord under his command, They would speedily lay aside all farther thoughts of hostility, and send their teares and prayers as Embassadours, and desire conditions of peace upon Christs own termes. It was a vaine bragge of * 1.42 Pompey, that as oft as he did but stampe with his foot upon the ground of Italy, he should bring men enough out of every corner, both footmen and horsemen. But much more may truly be averred of Christ, he hath heaven, earth, and hell, at a beck, and can when∣soever he please, arme the whole creation against all that oppose him, or his.

But indeed his justice doth not goe alwaies in the same path, or pace. His patience many times grants a reprive unto his greatest enemies, during their lives here on earth. Latter ages have hardly afforded a more bloudy, and cruell adversary unto the Church of Christ, then the Duke of Alva: and yet Christ suffered his hoare head to goe downe to the grave in peace. But there will come a day of wrath, and revelation of the righteous judgment of God, and Christ. And then Christ will put all his enemies under his feete: His father will make them all his footstoole. Then the stoutest, and proudest of his enemies shall be sufficiently sen∣sible of their Impotency, and when it is too late, repent their mad and successelesse assaults of his kingdome. And the kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and every bond-man, and every free-man, shall hide themselves in the dens, and in the rocks of the mountains; and shall say to the mountaines and rocks, fall on us, and hide us from the face of him that setteth on the throne, and from the wrath of the lamb, Rev: 16.15,16.

How will the boares out of the wood, that have wasted the vineyard of the Lord, and the wild beasts of the field, that have devoured it, Psal. 80.13. The Foxes, the little Foxes, that spoile the vines, the tender grapes, how I say, will they be filled with despaire and confusion, when they shall come to be censured for this by the Lord of the vine-yard? How will they be able to look in the face the Lord of the harvest, whose chiefe designe hath been to hinder the sending of labourers into the harvest; & to obstruct their worke, and labour there in? how will those Tobiak's and San∣dallat's, &c. be confounded, who have used all their interest and power in the world to oppose the building, repairing and refor∣ming of the house, the Church of God, when for this they shall be called unto an account by the sonne, that is Lord of the house? When those that have all their lives long been obstinate profaners, and impugners of the sabbath, and all other ordinan∣ces, when they shall see their judge, the Lord of the Sabbath and all other ordinances, how unspeakable will their horror, and a∣mazement be? One great part of the torments of those, that have waged warre against the saints, will be, that the doome of the everlasting state of their soules is to proceed out of the mouth

of the King of Saints. No tongue can decypher, no heart imagine the terrours that will overwhelme those wolves, that have worried the sheepe of Christ, when they shall see themselves drag'd unto the tribunall of the great shepherd of the sheepe. At that last day the lot of all Christs enemies will be fatall, and dis∣mall, and Christ himselfe giveth so comprehensive a character of his enemies, as takes in all, that in the Church visible are not active for his cause, and glory; all that concurre not with him in promoting the salvation of mens soules; all that endeavour not according to their callings to gather in unto his Church. He that is not with me (saith he) is against me: and he that gathereth not with me scattereth abroad, Math. 12.30.

But now the condition of none of Christ's enemies will be so unsupportable, as that of those, who are visibly subjects, and yet cordially enemies, who professe service and subjection, and yet practise nothing but enmity.

It shall be more tolerable for Tyre and Sydon, for the land of So∣dom, for infidels, Turkes, and Pagans, then for such, because they adde unto their hostility, falsehood, treachery, and mockery: They deale with Christ, as the souldiers that said unto him; Haile, King of the Jewes: but it was in a way of scorne, for they crowned him with thornes, & smote him with their hands, Joh. 19.2,3. How bitterly did Christ himselfe expostulate with such hypocrites? Why call ye me Lord, Lord, and doe not the things which I say? Luk. 6.46. If men were but duely sensible of Christs soveraigne authority they would tremble at their hypocrisy in professing, that Christ is their King, when in the meane while they are wholly sway∣ed by the worst of his enemies, the basest of their lusts. As for those citizens of Christ, the members of his Church visible, that hated him, and sent a message after him, saying, we will not have this man to reigne over us, how solemne and dreadfull is their execution. Those mine enemies, which would not that I should reigne over them, bring hither, and slay them before me, Luk. 19.14,27.

But now Christ will handle none of his enemies with more rigour, then those, that take a commission from him. If the builders reject the head of the corner, the chiefe corner stone, what can they expect, but either to fall on this stone, or to have

this stone fall on them, and so to be broken in pieces unto perdi∣tion, to be ground unto powder, to perish utterly by the highest degrees of punishment. What Prince or state but would most severely punish the perfidiousnesse of such Embassadours, as being sent to pacify a rebellion should underhand animate unto it? Oh, what doth more encourage, and harden men in their rebellion against Christ, then the disobedience of those, whose office it is to take them off from it? Rebels against Christ are unmeete orators to perswade unto loyalty, & submission unto him, because altogether unlikely to prevaile. We are Embassadours for Christ, as though God did beseech you by us, we pray you in Christs stead, be ye reconciled to God, 2 Cor. 5.20. But the Rhetorick of our Pulpits will never wooe men hereunto, when our lives speake a contradi∣ctory language. It is altogether improbable, that we should perswade men to be reconciled unto Christ, when they see us our selves unreconciled, and in defiance of him; what more treaso∣nable almost in warre, then for commission-officers to give assi∣stance unto the enemy. Our ministery is a warfare, 1 Cor. 9.7. and is it not high treason then, for ministers by their doctrine, or example, to give succour unto, or to cooperate with the enemies of Christ Jesus, the sins and errours of their people.

For a captaine to exhort his souldiers to fight valiantly, and presently to run over unto the enemy, will adde scorne and deri∣sion unto his treason: and we may say as much concerning mini∣sters exhortations of their people unto a spirituall warfare; if when they come downe from their pulpits, they runne over unto the tents of sin, Satan, and the World, and march under their colours. I shall conclude this use with Math. 24. vers. 48, &c. unto the end. Where we have the Character, and the punishment of a wicked minister. 1. the Character, his sinne against Christ, his fellow ministers, and his flock or people. 1. His sin against Christ, is, unbeliefe of his judiciary power, one branch of his sove∣raignty: that evill servant shall say in his heart, my Lord delayeth his coming, vers. 48. (2) We have his malignity against such of his fellow ministers, as are pious, and painfull: and shall begin to smite his fellow servants, vers. 49. (3) We have his participation of, and fellowship with the sins of his people: And to eate, and drinke with the drunken: vers. 49. Lastly, we have Christs punishment

of him for this: The Lord of that servant shall come in a day, when he looketh not for him, and in an houre, that he is not ware of: and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth, v. 50, 51.

* 1.43A second use is of Consolation. A great comfort it was to Josephs Brethren, when once they were reconciled unto him, that their brother was the second person in the Kingdome, and gover∣nour of Egypt, and all the house of Pharaoh. So it is an unspea∣kable consolation unto all that are reconciled unto Christ, that the very humanity of Christ their elder brother is second in au∣thority unto the all powerfull Trinity, and that for these two fol∣lowing reasons, because they are assured 1. of communion in it, and 2. benefit by it.

1. They are assured of communion with Christ in it, by way of analogy and resemblance. To sit at the right hand of God is Christs incommunicable priviledge, Heb. 1.13. To which of the Angels said he at any time, sit on my right hand, &c. But yet the Church sits at Christs right hand. Ʋpon thy right hand doth stand the Queene in Gold of Ophir, Psalm. 45.9. To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set downe with my Father in his throne, Rev. 3.21. And he that overcometh, and keepeth my workes un∣to the end, to him will I give power over the nations: (& he shall rule them with a rod of iron; as the vessels of a petter shall they be broken to shivers) even as I received of my Father, Revel. 2.26,27. The words are to be understood of the faithfull, sitting with Christ in judgment over the nations at the last day, as asessors, assenting unto, and approving of his sentence against them. Jesus said unto his disciples, verily, I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel, Math. 19.28, Luk. 22.30. Do you not know (saith Paul) that the Saints shall judge the World, 1 Corinth. 6.2.

2. They may be assured of benefits by Christs universall jurisdi∣ction over all Creatures in heaven and earth; and that 1. Nega∣tive, nothing shall hinder their Salvation. 2. Positive, all things, if need be, shall be serviceable unto their salvation.

1. Then, if Christ as mediatour hath all power given unto him in heaven and earth, his members then may be confident, that no∣thing shall hinder their salvation; not sinne, nor Satan, nor wicked men.

1. From Christ's authority they may be comforted against sinne, against the guilt and power of sinne.

1. Against the guilt of sinne. The father would never have thus highly advanced him, given him such a vast and boundlesse dominion, if he had not fully satisfied his justice, and cleared the debts of all his members. We reade in the relation of the proceedings against S^r Walter Rawleigh at the Kings bench barre at Westminster 1618. October 28, that when he was demanded, why execution should not be done upon him, according to the judgment pronounced at Winchester against him: His answer was, that he was told by his counsell, that in regard his majesty since the said judgment had been pleased to employ him in his service, as by com∣mission he had done, it made void the said judgment, and was a veri∣fication unto him, and gave him as it were, a new life, and vigor. This plea, though just and agreeable unto reason, and unto law too, as I have been informed by those, that are very well skild in the lawes of the land, yet could not save the life of this worthy Gentleman with his partiall, and prejudiced Judges. Yet this we are sure of, the commission which God hath given unto Christ over all creatures in heaven and earth, may secure all true belie∣vers from the curse, and condemnation of the law: for it was a reall acquittance and full discharge unto him, their surety, and so a virtuall pardon of them: Hence the answer, or apology of a good conscience unto the cry of sinne, the accusati∣on of the law, and the concurrence of this answer unto our salva∣tion, is made by the Apostle Peter to depend upon the resurrection of Jesus Christ, his going into heaven, and his being there on the right hand of God, and the subjection of Angels, authorities, and powers unto him, 1 Pet. 3.21,22. Hence is it also that the Apostle Paul infer∣reth the non-condemnation of the elect rather from Christs ex∣altation, then his death; because his exaltation is a cleere and full evidence, that his death is abundantly satisfactory unto the justice of God. Who is he that condemneth? It is Christ that died, yea rather, that is risen againe, who is even at the right hand of God,

who also maketh intercession for us, Rom. 8.34. many, sin, Satan and the law, may be ready, and very forward to accuse, but none of these have any power to condemne: for it is Christ that died for us. And in the death of such a person, as Christ, there cannot but be a fulnesse of satisfaction. But of this, without his re∣surrection, we could have had but little assurance; and therefore that, with the following parts of his exaltation, the Apostle makes the chiefe ground of his confidence: yea rather that is risen againe. He haith paid the utmost farthing; for he is delivered out of prison. He is risen, nay, he is exalted unto a throne, a crowne, a Kingdome: He hath all power given unto him, in heaven, and earth: He is sate downe at the right hand of God; and there he hath au∣thority to make intercession in the behalfe of all the elect for whatsoever he pleaseth. If he were not disburd'ned of the guilt of our sinne, God would never have thus highly exalted him, never suffered him to have been thus neare him, to have had such power, and prevalency with him. Because the father hath committed all judgment unto the sonne, Joh. 5.22. the sonne him∣selfe concludeth the freedome of all believers from condemnation. Verily, verily, I say unto you, He that Heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life, Joh. 5.24.

Thus you see, how the fulnesse of Christs soveraignty, & domini∣on, exempts believers from the guilt of sinne. Now, It is only guilt that makes men afraid of death, & hell: it is the sting of death, it is that, which puts us into danger of hell fire, & therefore being freed from guilt, we may be confident to be delivered from the wrath to come: we need not fear the arrest of death, or imprisonment in hell. Christ, our mediatour, hath the keyes of death, and therefore unto his, death shall not be a prison, but a bed, or a withdrawing roome, a place of repose: He hath the keyes of hell, and therefore he will suffer none of these to be cast into it, for whom he hath prepared a mansion in his fathers house.

Secondly, The fulnesse of Christs authority may comfort all his members against the power, rage, and raigne of sinne, what com∣plaint more usuall with believers, then that of the violence of their lusts? Oh, say they, our corruptions are so powerfull and vigorous, as that we are afraid they will sometime

or other break out unto our either disgrace, if not undo∣ing: why! if they would but looke off from themselves upon Christ Jesus at the right hand of his Father, they might behold him invested with authority to mortify their most violent lusts, to subdue their most head-strong corruptions. He gave his Apostles power against uncleane spirits to cast them out, Math. 10.1. and to heale all manner of sicknesse, and all manner of diseases. He gave the seventy disciples power to tread on Serpents and Scorpi∣ons, and over all the power of the enemy, Luk. 10.19. So he gives unto his disciples and members, power to cast out uncleane habits, & every serpentine lust, which are the spawne and broode of that great Serpent. Indeed no wind so boisterous & impetuous as the unmortified passions of men, no sea so tempestuous, so rough or restlesse, as the hearts of unregenerate men, Isa. 57.20. The wicked are like the troubled sea, when it cannot rest, whose waters cast up wire and dirt. The sea is calme sometimes, but there is a per∣petuall tempest in their bosomes, their lusts are alwaies raging, they are like a troubled sea, when it cannot rest, they cast up nothing but mire and dirt: All their words and actions are not only sinfull, but sins, mire and dirt. But now Christ is such a manner of man, as that he can easily rebuke both, the very wind & seas obey him, Mark. 4.41. He hath such authority from his father, as that he can in all the elect with a word as it were, still the wind of passion, and calme the sea of sinne, and stay it's proud waves.

Secondly, The fulnesse of Christs power and authority yeelds comfort against the strength, malice, and temptations of Satan. Christ hath the keyes of hell, and therefore they that have interest in Christ, have no reason slavishly to feare all the Divels in hell: Satan indeed is the prince of the power of the aire, but what is the power of the aire in comparison of the power of our mediatour, All pow∣er in heaven and earth? Satan is compared to a strong man armed, Luk. 11.21. but in the next verse we find, that Christ is stronger then he, able to overcome, and bind him, to take from him all his armour wherein he trusted, and to divide his spoiles, Math. 12.29. Luk. 11.21,22. The Seed of the woman is able to overpower the seed of the serpent, the utmost mischiefe that the seed of the serpent, the Divell, and his instruments can doe, is, but to bruise the heele, and that is

no mortall wound, for it is farre from either head or heart: but the seed of the woman, Christ Jesus, shall bruise the head of the serpent, that is, destroy the power, the Kingdome, and workes of the Divell, 1 Jo. 3.8. It is true, we wrestle not against flesh & blood, but against prin∣cipalities, against powers, against the rulers of the darknesse of this world &c. Eph. 6.12. But let us be strong in the Lord Jesus, and in the power of his might, for it is a power farre above all principality & power & might and dominion, &c. Eph. 1.21. Christ is the head of all prin∣cipality and power, Col. 2.10. And therefore Paul had good reason to be perswaded, that neither Angels, principalities, nor powers shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Lastly, The fulnesse of Christs authority is a support, and com∣fort unto all that belong unto him against opposition of men, whe∣ther violent by persecution, or fraudulent by heresy, & schisme. Why should any member of the Church be diffident, and distrustfull of it's owne, or the Churches safety? seeing the head of the Church, who hath the key of David, openeth, and no man shutteth, and shutteth, and no man openeth, that is, governeth and protecteth his Church irresistably: if we take the word (irresistably) in oppo∣sition unto a final, complete, and victorious resistancy, why should we feare the malice and enmity of weak men, as long as we have the love and favour of so potent a Saviour? if he be our friend, no matter though we have all the world for foe, If he be with and for us, who can be against us, Rom. 8.31. In that terrible invasion of Israel by Shalmanaser, which ended in the utter ruine, desolation, and captivity of the whole nation, described Isay. 8. ult. to be a time of trouble and darknesse, and dimnesse of anguish, far surmounting their former troubles, though very great and grievous cap. 9.1. yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty, v. 2, 3, 4. the ground of all which he makes to be Christs soveraignty vers. 6. though the remnant of Christs people amongst the cap∣tiv'd Israelites walked in darknesse, and dwelt as it were in the shadow of death, yet they shall see a great light vers. 2. the light of sprituall comfort and deliverance shall shine upon them, they shall joy ac∣cording to the joy of harvest vers. 3. they shall be freed from the bondage of their spirituall enemies; the yoke of their burden, the

staffe of their shoulder, the rod of their oppressours shall be broken, as in the day of Midian, vers. 4. for unto us a child is borne, unto us a son is given, upon whose shoulders the government of the Church & the whole world is cast vers. 6. And this government is managed, as by unconceivable wisdome, He is the wonderfull Counsellor, so by unspeakable love, the Zeale of the Lord of Hostes will performe this. And the ground of this assertion is his relation unto us, He is our everlasting Father, v, 6. If the Church be full of disorder and Confusion, 1 Cor. 14.32. if the Spirits of the prophets be not subject to the prophets, 1 Cor. 12.17. if the whole body affect to be the eye, and the hearing, why! his government is upon the throne of David and his king dome to order it; if the Church be in a weake and tottering condition, his government is upon the throne of David, and upon his Kingdome to establish it, vers. 7. We find Psal: 80. that when the hedges of the Church of Israel were broken downe, the hedge of discipline, the hedges of God and the Magistrates protection, vers. 12, 13. so that all they which passe by the way did pluck her: The Beare out of the wood did wast it: and the wild beast of the field did devoure it. Why then! the alone refuge and San∣ctuary of her genuine members was, the exaltation of Christ, vers. 17, 18. Let thy hand be upon the man of thy right hand: upon the son of man whom thou madest strong for-thy selfe; So will we not go•• back from thee. As if the Psalmist should have said, if our blessed Saviour be highly exalted, & a name given him above every name, and hath all power given unto him in heaven and earth, why then we may wax confident of our perseverance, for he wil imploy this his pow∣er and authority to preserve us from Apostacy and defection, the shipwrack of faith and a good conscience, so that we shall never draw back unto perdition, Heb. 10.39. And this will satisfy and compose our spirits, let the world goe how it will, let all things be turned topsy turvy, so as we goe not back from thee O Lord of Hostes, so long as there is not in us an evill heart of unbeliefe, we hope we shall possesse our soules in patience. Though the vineyard of the Lord be burnt with fire, and cut downe, though there be scarce left among us so much as the face of a Church visible, men may throw us out of our earthly enjoyments, they may shut us up in a deep and darke dungeon, and there exclude the light of the Sunne from us, but in such a condition the power of our Mediatour should uphold our spirits; He hath the Key of

David; and openeth and no man shutteth, if he open heaven gates unto us, not all the men in earth, not all the Devils in hell, are able to shut, or barre them against us. If we be cast upon a time of trouble, such as never was since there was a nation even to that same time, why at that time Michael shall stand up, the great Prince which standeth for the children of thy people, and at that time thy people shall be delivered every one, that shall be found written in the booke, Dan. 12.1. This place of Daniel you may expound by Revel. 12.7. where we have a warre raised in heaven, that is, in the Church of God, by the Dragon and his Angels, that is, Satan and his adherents, but they are encountered by Michael and his Angels, who give them a totall rout and overthrow, vers. 8. They prevailed not, neither was their place found any more in heaven. They had no more power to tyrannize over the Church. And it is observable, that the Instruments of this great victory are none but poore martyrs; for such as these were the Angels of Michael, that is Christ, described to be, vers. 11. They loved not their lives unto death. The strongest weapons of their warfare are their sufferings. The victory that overcometh the world is the faith and patience of the Saints, 1 John. 5.4. The shedding of their blood drawes blood from their adversary, and their death puts life into the cause which they dye for; so that we may say of them as of the King of Sweden at the Battell of Lutzen, they conquer when they are killed. If that befall our Church which Paul foretold of the Church of Ephesus, that grievous wolves enter in among them, not sparing the flock, Act. 20.29. If foxes spoyle the vines and tender grapes, Cant. 2.15. If hereticks, false teachers, seduce weake Christians, especially new converts, why he is the great shepherd of the sheepe, and is able to represse them and chase them away: If never so malitious & potēt adversaries assayle the house, the Church of God, why Christ is the Lord of the house, and he is faithfull to him, that appointed him, Heb. 3.2. & therefore there is no need of any other garrison for it's protection, then his power, and care, Psalm. 2.1,2,3,4,9. the Kings of the earth set themselves, & the rulers take counsell together, against the Lord, & against his a∣nointed, saying. Let us breake their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord

shall have them in derision. Thou shalt breake them with a rod of Iron, thou shalt dash them in pieces like a potters vessell. If ten Kings that have one mind, and have given their strength and power unto the Beast, make warre with the Lamb, the Lamb shall overcome them, for he is Lord of Lords, and King of Kings, Rev. 17.13,14. To conclude this first branch of this use of consolati∣on. The Apostle Paul having spoken largely of the Soveraignty confer'd upon Christ in his exaltation, Heb. 2.5,6,7,8. in the end of the eight verse he moveth a doubt against it, but now we see not yet all things put under him; we see it indeed with an eye of faith, but not with an eye of sense, and carnall reason; we may say of that as the Apostle doth of the future state of the Saints of God, it doth not yet appeare what we shall be, but we know, that when he shall appeare, we shall be like him, for we shall see him as he is, Joh. 3.2. but though it doth not yet appeare, yet we believe it, and faith is an evidence of things not seen, Heb. 11.1. And the Apostle in his answer unto the doubt layeth downe a very good argu∣ment for the strengthening of our faith herein. But we see Jesus who was made a little lower then the Angels for the suffering of death crowned with honour and glory, vers. 9. seeing he is crowned with glory, and placed at the right hand of God, and then hath all power given unto him, in heaven, and earth, he will exercise this his power, and authority, for the good of his Church and overthrow of his enemyes, and at the last day he will put all, either persons or things, that oppose him, absolutely under his feete, he will subdue them and trample upon them as upon a footstoole.

It is said of him, Heb. 10.12,13. He sate downe on the right hand of God, from henceforth expecting till his enemies be made his footstoole. If he our Soveraigne waits patiently till this worke be done, it would be very bad manners in us his subjects to be impatient, and not contented to wait the Lords Leisure.

I proceede unto a second benefit accrewing unto believers by the fulnesse of Christs authority, and that is positive, subservi∣ency of all things to their salvation, seeing he hath all power in heaven and in earth, therefore he can make all creatures in

heaven and earth to promote the glory and happinesse of his people. Are not the Angels all ministring spirits, sent forth to mini∣ster for them, who shall be heires of salvation? All believers are joint heires with Christ, Rom. 8.17, Now he is the heire of all things, Heb. 1.3. therefore they share with him in this his inheritance, and are, in a way of subordination to him, heires of all things too, All things are yours * 1.44 saith the Apostle (speaking of believers) 1 Cor. 3.21. not in regard of propriety or possession, but only in re∣gard of end or use, that is, All things, so farre as their need and occasion shall be usefull, helpfull, and serviceable unto the sal∣vation of your soules: and this is that which is meant by that usuall saying, quoted out of Aug. fideli t••tus mundus divitiarum est. The Apostle illustrates the universall by an enumeration of particulars vers. 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Of which words I shall out of Pareus give you this short following Paraphrase, All ministers are yours, the highest and the lowest, Paul, Apollo, Cephas. All things are yours, the whole world. All conditions are yours, life and death: All events are yours, present and future, things present, or things to come, things present in this life, whether prosperous or adverse, Rom. 8.28. And we know, that all things worke together for good to them that love God, to them who are the called according to his purpose. Things to come, that is, all the glory of the new Jerusalem, Rev. 21.

Lastly, upon this fulnesse of Christs authority we may ground exhortations unto severall duties, and that regarding either God, Christ, or our brethren.

First, we may hence be exhorted unto thankfulnesse towards

God, for that he hath vouchsafed such dignities unto our nature in the person of his sonne, Psal, 97.1. The Lord reigneth, let the earth rejoyce: let the multitude of Isles be glad thereof. When the multitude saw the cure of the man sick of the Palsy, they marveiled and glorified God, which had given such power unto men, Math. 9.8. How should we marvell, and glorify God for the giving of all power in heaven and earth unto the man, Christ Jesus, for that his head is as the most fine gold, Cant. 5.11. * 1.45 that is, his head-ship, regiment, and kingdome is most glorious, like splendent gold. Because he is the head of the corner, the Psalmist, & our Saviour himselfe, would have us to acknowledge the Lords doing, and that it should be marveilous in our eyes, Ps. 118.22. Math. 21.42. The Apostle Paul entertains it with stupor, and admiration, what is man! sayth he, (that is, the man Christ Jesus) that thou art mindfull of him, or the Son of man, that thou vi∣sitest him: that thou crownest him with glory and honour, and didst set him over the workes of thine hands, that thou put'st all things un∣der his feet, Heb. 2.6,7,8. In Cant. 3.11. we have an exhor∣tation unto an heedfull, and gratefull observation and contem∣plation of Christ in his exaltation. Go forth, O daugh∣ter of Zion, and behold King Solomon with the crowne wherewith his Mother crowned him in the day of his espousalls, and in the day of the gladnesse of his heart: * 1.46 according to the letter this is meant of Solo∣mon, who was the figure of Christ; for when Solomon was married he had no father; and his mother was shee that did set the regall crowne upon his head (having procured it for him 1. King. 1.16.) and put on his nuptiall garments. But in respect of Christ, by Mother is meant the Father, who crowned him, as Cant. 8.5. Ps. 110.1. Phil. 2.9.

Secondly, wee may hence be exhorted unto diverse dutyes, regarding Christ, faith in him▪ feare and confession of him, obedience, prayer, and conformity unto him:

First, faith in him, our Saviour having mentioned the doctrine of his Soveraignty, all things are delivered unto me of my fa∣ther, Math. 11.27. He draweth from it vers. 28. this exhorta∣tion: Come unto me all yee that labour and are heavy laden, and I will give you rest: that is, believe in mee, and I will give you the rest of satisfaction and consolation. Iohn the Baptist having Ioh.

3.35. spoken of the extent and universality of Christs dominion, he presently subjoyneth verse 36 the reward of faith, and puni∣shment of unbeliefe: first the reward of faith; He that believeth on the Son hath everlasting life: that is, as Cajetan expounds it, habet eam velut in semine, he hath eternall life seminally, he hath the root and cause of it, a promise of it, an interest in the purchase of it, a possession of the beginning and first fruits of it.

Secondly, wee have the punishment of unbeliefe, and that, as the but now mentioned Cajetan analyseth the words, is twofold, poena damni & poena sensûs, the punishment of losse, and the punish∣ment of sense: first the punishment of losse, hee that believeth not the Son, shall not see life: that is, shall not enjoy life. Secondly, the punishment of sense or Torment, The wrath of God abideth on him: where againe, as the same author observeth, we have the per∣severance and dominion of the punishment of unbelievers.

First, the perseverance, or permanency of their punishment, the wrath of God abideth, Isa. 54.8.

Secondly, the dominion of their punishment, the wrath of God abideth on them; dominium poenae significatur ex praepositione super, saith Cajetan, It shall not be in the power of the damned to di∣vert their thoughts so much as one moment from the considera∣tion of their torments. Christ Jesus having told the Jewes that the father had committed all judgement unto him, Iohn 5.22. he pre∣sently deduceth herefrom the safe and happy condition of all such as believe in him vers. 24 Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath ever∣lasting life, and shall not come into condemnation: but is passed from death unto life.

Secondly from this fulnesse of Christs authority wee may be exhorted unto a feare of him; If Christ be our Master where is his feare, Mal. 1.6. whom should we feare, if not him that hath all power given to him in heaven and in earth, that hath all judgment committed to him, who is able to destroy both soule and body in hell Math. 12.28. And this use the Apostle Paul makes of this do∣ctrine Phil. 2.9,10,11,12. God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, &c. and that every tongue should con∣fesse that Jesus Christ is Lord &c. wherefore, my beloved &c. worke

out your owne salvation with feare & trembling, with a feare of re∣verence and humility towards God, the author of salvation; with a feare of care, caution, prevention, and eschewall towards hell, and damnation, the opposite of salvation.

Thirdly, from hence we may be exhorted unto a bold and undaunted profession of him, why should we be afraid, or ashamed to confesse him, who hath all power given unto him in heaven and earth. The Apostle Peter deriveth the answer of a good conscience from Christs exaltation, his resurrection, ascension into heaven, sit∣ting at the right hand of God, and the subjection of Angells, autho∣rityes and powers to him, 1 Pet. 3.21,22. And some think, that this answer of a good conscience is the answer of confession, of which the Apostle speakes before, verse 15, 16. Sanctify the lord God in your hearts, and be ready alwayes to give an answer to every man that asketh you a reason of the hope &c. having a good consci∣ence &c.

Fourthly, we may hence be exhorted unto obedience to him, for he is a Lawgiver able to save and destroy, and hath in a readinesse to revenge all disobedience, 2 Cor. 10.6. Josephs exaltation was, thinke many, a type of Christs, Gen. 41. v. 41, 42, 43. Pharaoh set Ioseph over his house or Court, and over all the land of Aegypt. God hath set Christ over his house, the church, in a speciall way; over all the world, in a generall way. The putting of Pharaohs signet upon Iosephs hand, the araying of him with vestures of fine linnen, the putting a gold chaine about his neck, were but dark and weak fi∣gures of that surpassing glory & honour wherewith in his exalta∣tion his humanity was crowned. Pharaoh made Ioseph to ride in the second charet. Christs humanity is next and second in autho∣rity unto the Deity. There were certain officers that cryed before Joseph bow the knee: And it is the duty of all ministers of the Gos∣pell to cry before Christ unto their people to bow and bend the knees of their heart unto him; but if they should be silent and remisse in their duties, the greatnesse of his authority invites and bespeakes such a submission; for he hath all power given unto him in heaven and in earth: how obedient were those souldiers, which were under the Centurion in the Gospell, I am, saith he, a man under authority, having souldiers under me: and I say to this man, goe, and he goeth: and to another, come, and he cometh: and

to my servant, do this, and he doth it, Math. 8.9. Christ, even as man, is under the authority of no creature, but hath a generall jurisdiction over all creatures in heaven and earth, but if he say to this man, go, he standeth stock still, if he saith to another come, he never moves out of his place, he sayth to us his servants doe this, and we obstinatly omit it; The Apostle Peter asserts the dependency of the answer of a good conscience, upon Christs resurre∣ction, ascension, and soveraignty, 1 Pet. 3.21,22. and by this an∣swer of a good conscience some understand the readinesse of a renew∣ed and sanctified conscience, to conforme unto the commands of God; and indeed is it not fitting for every good conscience to be subject unto him, unto whome Angells, authorities and po∣wers are made subject, to say unto him as Samuel was directed by Ely, Speake Lord for thy servant heareth, 1 Sam. 3.9. or as Da∣vid expresseth himselfe, Ps. 27.8. When thou saidst, seek ye my face, my heart said unto thee, thy face, Lord, will I seek, Ps. 40.7,8. Then said I, to I come, &c. I delight to doe thy will, &c, yea thy law is within my heart. Because all things were delivered to Christ of his Father, Math. 11.27. therefore hereupon Christ himselfe ex∣horteth as unto faith in him, come unto me, &c. ver. 28. so also unto obedience to him, Take my yoke upon you, and yee shall find rest to your soules, vers. 29. however your bodies and estates may be lya∣ble unto trouble, the Father hath committed all judgment to the Son: that all men should honour the Son, even as they honour the Fa∣ther. He that honoureth not the Son, honoureth not the Father, which hath sent him, Iohn. 5.22,23. Indeed the divine excellency, the infinite perfection of the Deity, is the alone formall object, prin∣cipall ground, reason, or inducement of divine worship; but yet the ju∣diciary power delegated unto Christ, as mediator, and man, may be a great and powerfull motive hereunto: For by our obedience unto him, we shall consult for our owne indemnity: for his pow∣er, if we do not bow unto it, will break us; if we do not yeeld him an active obedience, he can extort from us a passive obedience; if we doe not doe his will, we shall suffer his wrath; if we doe not prostrate our selves at his feet, in a way of reverence, service, and worship, we shall be put under his feet, in a way of conquest, and triumph, as a footstoole to be trampled upon: as he hath power to condemne for disobedience at the last day, so he hath autho∣rity

to chastise it here in this life with removall of his ordinan∣ces, He walketh in the midst of the golden Candlesticks, Rev. 1.12,13. And therefore he hath power to remove them where he please, he hath in his right hand the Starrs, verse 16. the ministers of his Church, and therefore he can suffer an Eclipse of them, he can rightfully permit the removall of our teachers into a corner, Is. 30.20. and the going downe of the Sun upon our Prophets, Mic. 3.6. He is the Angell of the Covenant, and therefore he can upon neg∣lect, contempt, and refusall of it, withdraw his ambassadors from any place whatsoever: He is the Lord of the vineyard, and therefore upon its unfruitfulnesse, he can expose it unto desolation by the boar out of the wood, and unto devouring by the wild beasts of the feild, he can suffer it to be burnt with fire, to be cut down, he can make it to perish at the rebuke of his countenance, Ps. 80.13,16. Math. 20.8.

Fifthly, Because Christ hath all mediatory power given unto him in heaven and in earth, this may encourage all his, to make their addresses in prayer unto God, by him, in his Name, through his mediation, for may they not with boldnesse and confidence approach the holy of holyes, as long as their accesse is by him, who alone hath power of intercession with him. It is his office to re∣ceive, and present all the prayers of all the Saints Rev. 8.3. and therefore every Saint may be confident of a gracious returne in∣to their bosomes of all their prayers, brought unto him. When the people cryed unto Pharaoh for bread, Pharaoh sayd unto all the Aegyptians, goe unto Ioseph, and what he sayth unto you▪ doe, and Io∣seph opened all the store-houses, Gen. 41.55,56. If we cry unto God for bread, for any mercy, he sends us to his Ioseph, who o∣peneth all the storehouses of his speciall, and rich mercies, belon∣ging any way to the covenant of grace. All such mercies are han∣ded, and delivered out unto us by his mediation, Every good, and every perfect gift, as it cometh downe from the father, Jam. 1.17. so it cometh by Christ, as a mediatour; if we want private, or perso∣nall mercies, unto whom should we run for them, but unto him, who is now ascended up farre above all heavens, and hath all power given him, to distribute gifts unto men, and to fill all things; that is, all his members with his spirit and grace, Eph. 4.8,10. If we want any measure of light, and knowledge, wee should beg it of

him; for he himselfe having Mat. 11.27. affirmed his sove∣raignty over all things in generall, All things are delivered unto me of my father; He forthwith instanceth in his power of saving Illu∣mination, as one of the principall flowers of his crowne, and cheife branches of his royall prerogative, neither knoweth any man the fa∣ther, save the Son, and he, to whomsoever the Son will reveale him. None hath authority, savingly to reveale the Father, but the Son; He alone hath power to poure out a spirit of Wisdome and Re∣velation; if the whole Church visible, if any particular Church want a mercy and deliverance, who so able to relieve and supply her, as her head? if the vineyard be overrunne by wild and savage beasts, the Beare out of the wood, and wild beasts out of the field, cruell and bloudy enemies, unto whom should we make our prayers in her behalfe, but unto the Lord of the vineyard? So the Church in the Psalmist, Returne we beseech thee, looke downe from heaven, and behold, and visit this vine, and the vineyard which thy right hand hath planted, Psalm. 80.14,15. He is the Lord of the house his Church, and therefore beseech him to look unto the ruines, and dilapidations thereof. He is the Lord of the harvest, and therefore let us petition him, to remove loyterers, and send forth labourers into the harvest, and withall to furnish them with abilities for their Labour, all gifts requisite for the perfecting of the Saints, for the worke of the ministry, for the edifying of the body of Christ: Let us intreat him to poure upon them a spirit of prayer, and supplication, to open unto them a doore of utterance, to speak the mystery of Christ, that they may make it manifest as they ought to speake Col. 4.3,4.

* 1.47Sixthly, from the greatnesse and fulnesse of Christs authority, we may be exhorted unto a diligent endeavour after conformity unto him, in all his morall actions, that have a morall ground, or reason. For whom should Saints imitate, if not the King of Saints? whom should rationall and spitituall sheep follow, but that one chiefe and great shepheard of Soules? what pattern should disciples propound, but that of their Master? whose example should Souldiers in this spirituall warfare eye, but that of the victorious captaine of their salvation? whom God hath given for a leader and commander unto his people, Isaiah. 55.4. A governour that shall rule his people Israel, Math. 2.6. How apish have men

been in all ages, to imitate men of great place, power, and autho∣rity. The Courtiers of Alexander held their necks awry, be∣cause his was naturally so. And I have read, that whereas a mischievous Eunuch, Eutropius, having the eare and heart of his Master, the then Emperour, he would never give way by his good will, to the preferment of any unto any great place, or office, but such as made themselves Eunuchs; whereupon some ambi∣tious fooles castrated themselves, and so that they might be great men in power, and place, they made themselves monsters, and no men. Shall men be thus forward to imitate the defects, and defor∣mities of powerfull personages here on earth, and shall not we be very diligent in our imitation of the King of Kings, and Lord of Lords, who hath all power given unto him in heaven and earth? Our Saviour himselfe makes the extent, and universality of his dominion, a motive, as unto faith in him, obedience to him, so unto imitation of him. All things are delivered into my hands, &c. therefore learne of me, and he instanceth in two particulars, that more espe∣cially deserve to be imitated: for I am meeke, and lowly in heart, which brings me unto the third sort of dutyes, unto which, from the fulnesse of Christs authority, we may be exhorted; and they are such, as relate unto our Brethren, meeknesse, and humility.

* 1.48First, from the fulnesse of Christs authority, compared with his meeknesse, we may all be exhorted unto meeknesse. All things were delivered unto him of his Father, and yet he was meek, Math. 11.27,29. His carriage unto even his most insulting, and pro∣voking enemies, was full of meeknesse in his greatest sufferings: There never dropt from him so much as one impatient word, or syllable: who when he was reviled, reviled not againe; when he suf∣fered, he threatned not, but committed himselfe to him that judgeth righteously. 1 Pet. 2.23. and yet he could have taken upon the greatest of his adversaries a most speedy, & easy revenge; to see such power matched with such patience, should make us all blush at the excesses of our anger, and the rage of our impatience to∣wards all those almost with whom we converse. Not only pri∣vate, but even publick persons, those of greatest place, may very well in the execution of their places propound unto themselves this matchlesse meeknesse of their Saviour, and carry their gover∣ment, as Christ did, upon their shoulders in patience; that is, so

farr as they may, without prejudice unto justice, beare with the weaknesse, and way wardnesse of their charges. Magistrates may hence be instructed to carry their people in their bosome, as a nursing father beareth the sucking child, Num. 11.12. ministers may hence learne to be patient, in meeknesse instructing those that oppose themselves, if God peradventure will give them repen∣tance, to the acknowledging of the truth, and that they may recover themselves out of the snare of the Divell, who are taken captive by him at his will, 2 Tim. 2.24,25,26. Aaron carryed the twelve tribes in his brestplate next to his heart, to shew, that in care he was to bear them, Exod. 28. ver. 29. But he had them also engraven in two Onyx-stones, ver. 12. and those set upon his very shoulders, to shew, he must otherwhile beare them in patience too. And it is not only Aarons case, and other high Priests, under the Law: The Morall is applyable unto all ministers of the Gospell, they are to beare their people, as in their breasts, by pastorall care and af∣fection, so on their shoulders, in great patience, and long-suffe∣ring.

* 1.49Secondly, from a comparison of the fulnesse of Christs power, with the greatnesse of his humility; all men, the greatest of men may be exhorted unto humility, towards even the meanest of their brethren. All things were delivered unto him of his father: and yet he was lowly in mind, therefore learne of him, Math. 11.27,28. In Iohn 13. we have his actuall knowledge, or consideration of his soveraignty, connexed with an action, wherein was the ve∣ry depth of humility, vers. 3, 4, 5. Jesus knowing, that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments, and tooke a towell, and girded himselfe, after that, he poureth water into a bason, and began to wash his Disciples feet, and to wipe them with the towell, wherewith he was girded. Some might interpret this action of our Saviour to proceed from incogitancy, or inad∣vertency, and thinke that he forgat himselfe, and did a thing un∣becoming his dignity. To prevent this, the Evangelist makes his notice of, and meditation upon the fulnesse of his authority, the preface unto this his great example of humility, knowing that the Father hath given all things into his hand, &c. he ariseth from sup∣per &c. and began to wash his Disciples feet, &c. The washing of

feet was a civility, with which, at those times, in those hot Eastern countryes, strangers were entertained, especially in the evening, and therefore perhaps might be usuall towards superiors, and e∣qualls, but that he that had all things given into his hands by the Father, he that was come from God, and was forthwith to goe to God, should wash the feet of his owne disciples, of which some were poor fisher men, is an unheard of condescention; who can be proud and looke upon so humble a Saviour? whose pride should not so lowly an action of his beat downe? what power is there that should swell the spirit of any mortall wight, when he that hath all power given unto him in heaven and earth stoops unto so low a service? who should refuse to write after such a copy of Lowlinesse? Especially seeing our Saviour himself exhorts here∣unto vers. 13, 14. Ye call me Master and Lord, and ye say well: for so I am: If I then your Lord and Master have washed your feet, ye also ought to wash one anothers feet. In washing of the feet there is Synecdoche Speciei, the speciall is put for the generall, washing of the feet being a base, and abject service, stands for all offices, or duties of love, though never so low and meane, unto such of∣fices all men are obliged, even superiors, unto their inferiors. * 1.50 The holiest of men have Christ for their Master, the greatest and most powerfull have him for their Lord; his washing then the

feet, not the head of his Disciples and servants, should be a for∣cible inducement unto any man whatsoever, to serve even the meanest of his brethren, in the most condescending and self-de∣nying acts of love, especially seeing hee himselfe tells his disci∣ples, that this his practice was not so much for admiration, as imitation, vers. 15. for I have given you an example, that ye should do, as I have done unto you. This example of Christ obligeth all Christians, for he speaketh unto his Apostles, not only in the notion of Apostles, or Ministers, but also under the capacity of Christians, and believers; but yet there may be, and no doubt is, an appropriation of the obligation unto ministers, so that it con∣cerneth them in a more especiall manner, then it doth others, and so much may very probably be gathered from the last words of the next verse, neither is he that is sent, greater then he that sent him. They that are sent by Christ, as Ambassadors, should not, above all men, disdaine the doing that, of which they have a president in him, their great Lord and Master, but should make use of the meditation hereof, as a powerfull incentive unto an affable, & humble carriage and behaviour, and that unto both their fellow ministers, and their brethren.

First, unto their fellow brethren of the ministry, no kind of emi∣nency whatsoever, can put such a distance between ministers of the gospell, as there was between Christ & the Apostles, for he had all things delivered into his hand, and them amongst the rest, & yet, though he knew this, he performed unto them an act of such servility, as that when he addressed himselfe unto the perfor∣mance thereof, Peter was transported with a just wonder, and ut∣terly refused it, as he thought then, out of a devout reverence, because he judged it no way suiting with the relation he had unto Christ, for he was his Lord and Master, and therefore he thought he should much forget himselfe, to receive such service from him. Peter saith unto him, Lord, dost thou wash my feet, thou shalt never wash my * 1.51 feet, ver. 6, 8. would some ministers but seriously & sadly ponder this servile act of our Saviour, un∣to his disciples & servāts, they would not looke with such an eye of scorne & neglect, as they doe, upon their poore brethren, over whom they are advanced in this worlds lottery, either by others ignorance, or their own confidence & Pragmaticalnesse, rather

then any true desert and ability. This point of the humility of ministers towards one another, our Saviour enforceth from the scope of his whole humiliation, and from the last and lowest act thereof, his death and passion, Math. 20.28. Even as the Son of man came not to be ministred unto, but to minister, and to give his life a ransome for many. Seeing Christ, who is the King of Kings, hath for our sake subjected himselfe, as a servant, taken upon him the form and nature of a servant, done the worke of a servant, & dyed the * 1.52 death of a Servant, he humbled himselfe, and became obedient unto death, even the death of the Crosse, Phil. 2.8. There is a great deale of reason, that as all Christians, so all ministers should serve one another by love, Gal. 5.13. Looke upon the words foregoing those but now quoted out of Mathew, and you may see, that Christ brought this his example, as a motive, whereby first he backs his prohibition of all affectation of Prelacy, or domination in his ministers. verse. 25, 26.

Secondly, he presseth them, either unto humility, diligence and faithfulnesse, in discharge of the worke of their ministry in ge∣nerall, or else more particularly, as some thinke, unto an hum∣ble submission unto their fellow servants in the ministry, for the furtherance of that, which should be the common designe, the salvation of mens soules; and in this only he placeth the emi∣nency of a minister vers. 26, 27. whosoever will be great among you, let him be your minister: And whosoever will be chiefe among you, let him be your servant. Those ministers, that otherwise have been of great parts and learning, have not left behind them so precious a name, in the Church of God, as those despised ones, that have made it their study, by submissive service of their bre∣thren, to further the common worke. Mr Dickson hath ano∣ther interpretation of these last words, with which I have not met in any other, and therefore I think it not amiss to acquaint the Reader with it, If this command do not prevaile with the am∣bitious party, but he must needs bring forth his ambitious desires, then the rest of the Ministers are warranted to diminish of that mans estimation, and to account the lesse of him, by so much, as he is ambi∣tiously inclined to a principality and majority over the rest, for so do the words beare, let him be your Servant, that is, let him be so estee∣med of, and no more. If any one among you affect to rule the rost,

to be a Dominus fac totum, & expect that his ipse dixit should car∣ry all in your meetings, without dispute, or contradiction, you should not give place to such by subjectiō (to borrow of the expressiō 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 dominee∣ring 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 them∣selves unto an affable humility; for the progresse of both truth and error, is hindred by the morose pride of their assertors; no∣thing so much distastes our Antagonists, and renders them averse from complyance, as our superciliousnesse, of which we have a remarkeable instance in our English * 1.53 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 de∣spise 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 chan∣ced, 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 be∣come

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 * 1.54 2 Cor. 4.5. In∣deed 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 un∣to 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 prea∣ching, a thing beneath those high places of dignity, in which they sate, and I am afraid that there are now among us too ma∣ny, 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 altoge∣ther unto those that are either knowing or rich in their congre∣gations, as if the poor and ignorant were below their pastorall care; O would these men but meditate, as they ought, upō 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 igno∣rant, 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 po∣verty and misery would exclude none from their ministeriall af∣fections,

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 gi∣ven to me in heaven and in earth, goe ye therefore, and teach all na∣tions, 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 Pro∣phet Malachy taxeth the Priests of his time, that they were partiall in the Law, chap. 2. ver. 9. we may allude unto the ex∣pression, and say of many ministers in our dayes, that they are partiall towards the ordinances of Christ. Some will preach, but at no hands meddle with the Sacraments. Others will preach, and baptize, but then they wholly lay aside the Lords Supper, as if the administration of it were become a thing scandalous in a minister. Another sort are diligent in preaching, and forward in dispensation of the Sacraments, but then they have no care at all of discipline. Why! are not all these, preaching, Sacraments, and discipline, the ordinances of him, that hath all power given unto him in heaven and earth? How dare these men so farr trans∣gresse their commission from him, as to neglect any one of them? The command of ministers, to administer all ordinances, is a vertuall, and implied command of the people to embrace, and re∣ceive all ordinances. If it be our duty to teach them to observe all things, whatsoever Christ hath commanded, vers. 20. They are not then left at liberty, to observe what they please. Christ's power should awe them, as well as us, unto universality in their obedience. For if they refuse but one ordinance, they interpre∣tatively deny his Soveraignty: whereas a full, and universall

conformity unto all his ordinances, exalts him; now he sits upon his throne, crowned with glory and honour. Cant. 3.11. Behold King Solomon with the crowne, wherewith his Mother crowned him, in the day of his espousalls, and in the day of the gladnesse of his heart. Believers in whom Christ is formed, Gal. 4.19. who do the will of his father, Mat. 12.50. are the mother of Christ; and submission unto his scepter, and goverment, is all the crowne they can set upon the head of him, whom God hath already made their King. And from this submission, no power or greatnesse whatso∣ever is a priviledge or exemption: for what a bubble is any earth∣ly power, in comparison of all power in heaven and earth? what poor wormes are the greatest Monarchs, in respect of the King of Kings, and Lord of Lords, and therefore the Psalmist exhorts the Kings, and Iudges of the earth to kisse the Son: that is, to doe homage unto him, Ps. 2.10,12. Canutus, a King of this land, with his own hands set his crowne upon the head of the image of a Crucifix in Winchester. His superstition herein was abominable, but the intent of his action, which I Iudge in charity was to expresse his acknowledgment of Christs soveraignty, was very laudable. What honourable mention doth Ecclesiasticall story make of such Princes, as have submitted unto the discipline, as well as doctrine of Christ? and how famous have they been in all succeeding ages? witnesse what is said of Philippus, the first Christian Emperour, for his being content to stand amongst the number of the penitents, who made confession of their sins: as al∣so the praises of Theodosius, for that he confessed his fault, against the inhabitants of Thessalonica, in sight of the people with teares. How is Iohn Ducas the Greeke Emperour commended for his pa∣tient acquiescence in, and penitent submission unto, the bold se∣verity of Blemmydes, who shut the Church doores against his beloved Concubine Marcesina, though she was in all her glory, attended with most gallants of the Court? The publick acknow∣ledgment, which the King of Navarre, afterwards King of France, made of his fault, in vitiating the daughter of a Gentle∣man of Rochell, would have rendred him as renowned, as any of those, if his other Apostacy, like a dead fly in the oyntment of the Apothecary, Eccles. 10.1. had not sent forth a stinking savour, and eclipsed the glory of all his former actions. Thus, you have

seen how the supreame, and lordly power of Christ over all things, should stirr up ministers unto a discharge of their fun∣ction.

It may in the last place serve further, as a motive to observe a due manner in the performance thereof, to doe it with diligence, and with confidence.

1. With diligence: for how can they but expect to be cursed, that doe the worke of so powerfull a Lord negligently? what can they looke for, but condemnation, that are lazy, and slothfull in the service of him, that hath all Iudgment committed unto him, and hath authority to throw them into hell, as well for idlenesse in their callings, as profanesse in their lives. The Lord of the harvest will punish all loyterers, and reward none, but such as have been diligent, and faithfull labourers in the harvest. When the Lord of the vineyard shall in the even of the world, the day of judgment, take an account of those, that he hath sent to labour in his vine∣yard, what will become of those, that have been unmindfull of their errand, and have stood all their lives long idle, wholy negle∣cting the dressing, pruning, and fencing of the Lords vineyard? what answer can those pastors make unto the great, & chiefe shep∣herd, that have taken no care at all to secure their flocks from wolves, and foxes, Heretiques, & Schismaticks? Ministers are but as the ushers of Christ, that one master, the principall teacher of his Church: and will he (thinke you) take it well of them, that are not industrious in the instruction of his disciples. The doome of the slothfull, and unprofitable servant, that laid up his talent in a napkin, or hid it in the earth, was to be throwne into utter darknesse, where shall be weeping and gnashing of teeth, Mat. 25.24,25,26,27,30. In warr, it is death for sentinels to be taken sleeping: and if in the Church, the watchmen of Christ, the por∣ters of the house, be supine, remisse, and drousy, doe you thinke that Christ the master of the house will hold them guiltlesse. Ezek. 33.7. Mark. 13.34,35.

2. From the fulnesse of Christs authority, ministers may be encouraged to discharge their function with confidence, and that touching the protection of their persons, successe and reward of their labour.

1. They may hence gather confidence, touching the protection of

their persons, so farr as Christ judgeth it convenient: for he that hath all power given unto him in heaven and earth, is able easily to put a restraint upon the greatest power on earth, so that, if he think convenient, it shall not make the least opposition.

2. Ministers may hence learne to be confident, touching the suc∣cesse of their labours: for he hath the key of the house of David, and can open unto them a great and effectuall door, though there are many adversaries. 1 Cor. 6.9. If he set before the Angell of the Church of Philadelphia an open doore, no man can shut it, Rev. 3.8. If he give the Gospell a passage, no man can hin∣der it.

Lastly, Ministers may depend upon Christs soveraignty, for the reward of their labour. The recompence they have from the most of men, is contempt, affronts, and abuses of all sorts. But when the chiefe shepheard shall appeare, he is able to give them a crowne of glory, that fadeth not away, 1 Pet. 5.4.

2. There dwelleth in Christ, considered as the cause of our salvation, an all fulnesse of sufficiency, an all sufficiency to effect it. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.25. In which words we have Christs sufficiency to carry on the worke of our salvation, affirmed, confirmed, and amplified, from the qualification of those to whom it is actually effectuall.

1. Affirmed: he is able to save unto the uttermost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the phrase may denote three things, the perpetuity, the perfe∣ction of the salvation, which he worketh, or else the perfection of his influence, or causality in the working of it.

1. It may signify the perpetuity, and indeficiency of that salvation, which he worketh: He is able to save unto the uttermost of time, for evermore. He is not as Joshua, Othniel, Ehud, Shamgar, &c; a temporary, but an eternall Saviour; he is able to save unto all eternity.

2. It may import the absolute perfection, and fulnesse of the salvation, which he worketh: He is able to save unto the utter∣most degree of salvation: he doth not save by halves, but ful∣ly and perfectly, from every degree of evill, whether of sinne,

or misery. And indeed there is not the least degree in the salvation of true believers, that he leaves unaccomplished. He is the author and finisher of their faith, Heb. 12.2. able to keepe that, which they commit unto him, against that day, 2 Timoth. 1.12. as he hath begun a good worke in them, so will he performe, or finish it, Phil. 1.6. he will establish their hearts unblameable in holinesse be∣fore God, 1 Thess. 3. ult. he will preserve their whole spirit, soule, and body blamelesse unto his coming, 1 Thes. 5.23.

3. The forme of speech may denote, (thinke some) the perfection of Christs influence in the effecting of our salvation: He is able to save unto the uttermost, that is, all manner of wayes, as a morall, as a physicall cause of salvation.

1. He is the morall cause of our salvation, by the merit of his humiliation, by the prevalency of his intercession, and by the light of his Doctrine and Example.

1. By the merit of his humiliation he hath purchased our salvation, 1 Cor. 6.20.1 Pet. 1.18. and so is the meritorious cause thereof.

2. His intercession for our salvation cannot but be prevai∣ling, because it is in the vertue and strength of the all-sufficient merit of the sacrifice of his obedience for it. It is nothing else but the continuall presentation thereof unto his father, and therefore is tearmed by some a presentative oblation.

Lastly, He is the morall cause of our salvation by the light of his Doctrine and Example. 1 In his Doctrine, he hath so ful∣ly taught the way unto salvation, that it is able to make wise unto salvation through faith in him, 2 Tim. 3.15. 2 By his Exam∣ple, he hath as our forerunner, guide, as the captaine of our salvation, so fully chalked out unto us the way unto salvation, as that if we follow him therein, it will bring us infallibly there∣unto.

But now in the next place, he is not only a morall cause of our salvation by his merit, advocation, and example, but also a physicall cause, by his omnipotency: for by this he will remove all impe∣diments, levell all mountains of opposition, and notwithstan∣ding them, put every believ•…•… into, as the actuall, so full and compleat possession of happinesse, and salvation. It will in the conclusion make such a finall and through conquest of all cor∣ruption

whatsoever, as that it will present his Church unto himselfe, without blemish, glorious, not having spot, or wrinkle, or any ••uch thing, Eph. 5.26,27.

2. We have in this text Christs sufficiency and ability to worke our salvation confirmed by two reasons; one drawne from the in∣communicablenesse, the other from the last act of his Priesthood, his intercession.

The first; from the uncommunicablenesse of his Priesthood: this man, because he continneth for ever, hath an unchangeable Priesthood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an impassable priesthood, which passeth not from his owne person, unto any other: where∣fore he is able to save unto the uttermost. They that make Christ's Priesthood communicable, and derivable unto any successors or Vicars, doe in effect deny that Christ is able to save unto the ut∣termost those that come unto God through him.

The Second reason is from the last act of his Priesthood, his in∣tercession for us, which implieth, and presupposeth the first, as be∣ing a continuall tender thereof unto his Father: He is able to save unto the uttermost, seeing he ever liveth to make intercession for them. But the Angells live for ever, and we shall live for ever, and yet no Saint, or Angell, is able to save, so much as one soule. Christs life therefore is the cause of our salvation, not * 1.55 absolutely (saith Pareus) but in relation unto his Priesthood. He is able to save unto the uttermost: seeing he ever liveth to act and discharge the part, and office of a Priest for us, to make intercession for us. He died to merit our salvation, and he liveth for ever actually to conferre it upon every soule, that cometh unto God by him. If he had not risen from his grave, if he had not lived, or if he had li∣ved, as Lazarus to dy againe, we had been irrecoverably buried in the graves of our sinns, but he liveth for ever. Christ being rai∣sed from the dead, dieth no more, death hath no more dominion over

him, Rom. 6.9. and therefore (as the Apostle argueth, Rom. 5.10.) if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life.

His exaltation, and raising of himselfe unto a glorious and im∣mortall life, is a sufficient argument, that he is able to save unto the uttermost. But can we conclude our salvation from his bare ability to worke it? In the next place therefore he is not only able, but willing to save unto the uttermost: and we have an un∣doubted testimony of this his will, his continuall intercession for our salvation, seeing he liveth for ever to make intercession for them. The eternall life, unto which Christ is raised, is not for himselfe, but for his members, those that come unto God by him, to promote the worke of their salvation: He liveth for ever purposely to make intercession for them. He liveth for ever, to act as a publick person, as high Priest of his Church, continually to sollicite the salvation of their soules, that approach him by faith. He cannot, you see, be unmindfull of the salvation of his people, but he must withall be forgetfull of the end and designe of his exaltation: He liveth for ever to make intercession for them.

Lastly, we have the qualification of those, unto whom this abi∣lity, and sufficiency of Christ to worke salvation, is actually effectu∣all. They must be such, as come unto God by him. He will save unto the uttermost, all such, and only such: and this affords matter for two uses to be made of this head, one of consolation, another of exhortation.

* 1.56The first of consolation: He will save to the uttermost every soule that cometh unto God by him, though before conversion rankt with Paul amongst the chiefe of sinners; 1 Tim. 1.15. There is no snare of Satan so strong, but he can breake it, no wound in the conscience so deep, but he is able to cure it, no disease in the soule so inveterate, but he is able to heale it. His blood is so sa∣tisfactory unto Gods justice, as that it can wash away the blackest guilt, so meritorious is it, that it can purchase a spotlesse holinesse, an eternall weight of undefiled, and unfading glory. Such is the suf∣ficiency of his grace, as that it can subdue the most raging, and resistlesse lusts, it can resist the strongest, and most restlesse tem∣ptations.

* 1.572. Here is an exhortation to come unto God by Christ for sal∣nation:

for he will save unto the uttermost only those, that come unto God by him: that is, by a true faith, and unfeigned repentance, Heb. 11.6. John 6.35,37. by communion with him in worship, and by all acts of new obedience, Exod. 16.9. Levit. 10.3. Micah. 6.7,8. Heb. 4.16. Heb. 11.6. These alone are the persons, which count the full salvation, which Christ hath wrought, worthy of all acceptation. As for those who draw nigh unto God, only by profession, in the usage of outward or∣dinances, when all the while in their hearts and lives, by their unbeliefe, impenitency, and profanenesse, they keepe a great di∣stance from God, and Christ, They are great undervaluers, and scornefull slighters of his ability to save unto the uttermost. We may apply here that saying of the Apostle, Heb. 2.3. How shall we escape, if we neglect so great a salvation? How shall we escape damnation, if we neglect such an all sufficiency of salva∣tion, as is treasured up in Christ Jesus? And doe we not neg∣lect it, if we will not so much as come unto him for it? nay, doe we not refuse and reject it, if we walke in, and be delighted with those pathes, and waies, that are opposite unto salvation, and lead directly unto hell, and damnation.

This text gives little hope of salvation unto Pagans, and Papists: for the former cannot come unto God by Christ, because they are utterly ignorant of the name of Christ. And the Pa∣pists will not come unto God by him alone, they dare not adventure their salvation upon his ability, unto which the scripture gives such a cleere, & full testimony, but will depend in great part upon their own satisfactions, and merits, as also upon the inter∣cession of saints, and Angels, which are but Chimaera's, idle and lewd fictions, and therefore cannot a jot be helpefull unto their salvation, but may indeed promote their damnation; nay the assertion of them throws such a dishonour upon the fulnesse of salvation in Christ, as that I am sure, it deserveth in a very high measure damnation. But though I am thus peremptory touching the desert of their doctrine, yet I shall leave the finall state of their persons unto the doome of their judge.

There are divers formall, loose, and profane Protestants, whose salvation is as (if not more) hopelesse, then that of

Papists: for God, and Christ, and unmortified lusts, unsubdued sinnes, will never associate, and therefore if we live, stay, and wallow in these, without repentance, we have not as yet drawn nigh unto those. For what fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? And what concord hath Christ with Belial? 2 Cor. 6.14,15. God, and Christ then are unapproachable as long as we are in a state of unrighteousnesse, in a state of darknesse, and ig∣norance, utterly unacquainted with God, and Christ, as long as we are sons of Belial, and Children of disobedi∣ence.

Besides, comming unto God by Christ for salvation is ever accompained with selfe deniall, and therefore excludes all dependance upon any thing either in our selves, or any other creature. It is joyned also with humiliation, and selfe abhor∣rency, a due sight, and deepe sense of our lost, & lapsed condi∣tion, our liablenesse unto hell, and damnation. It is the appre∣hension of danger, that makes men runne unto a remedy. Men will never be duely, and deepely sollicitous for salvation, whose eies are not opened to apprehend, that if their soules be not saved in the day of the Lord Jesus, they are undone for ever, and miserable beyond all imagination; and that without a Christ there is an absolute and utter impossibility of such salvation. Such thoughts as these will quicken the addresse of a soule unto God by Christ for salvation, put life, vigour, and Zeale into it, Acts 16.29,30. and make a man contemptive of all infortunities in comparison of the losse, and damnation of his soule. For could we weigh, as the matter deserveth, what an unvaluable losse that is, we would with patience brooke the greatest miseries, of which our outward man is here in this life capable, so we could be assured, that our spirituall part might be delivered from the wrath to come, so our soules might be saved, our darling, our only one be delivered from the power of the dog, the snare of Satan.

Lastly, we may hence be exhorted unto zeale, and constan∣cy in our worship and service of, and obedience unto Christ. He hath saved us to the uttermost, and therefore it is but equi∣table, that we should serve him unto the uttermost of both

our power, and time, with all our soules, might, and strength. He hath done, nay suffer'd his utmost for our salvation, and still he imployeth all his power, and interest, in heaven and earth for the promoting of this end. We should then be very ungratefull wretches, if we should not doe, and suffer our utmost, if called thereunto, for the advancement of his glory, especially seeing the utmost, that we can doe, and suffer for him, is a poore inconsiderable nothing, in comparison of what he hath done, and suffered for us. For our glory and hap∣pinesse he hath, and will lay out his whole time, even from his Incarnation unto the day of judgment: Ʋnto us a child is borne, unto us a sonne is given, Isai. 9.6. This was the scope of his humiliation and exaltation, Rom. 4.25. Who was delivered for our offences, and was raised againe for our justification: and for the compleating, and accomplishing of this worke, he liveth for ever to make intercession. Now unto such a peerelesse love the least returne we can make, is to be very carefull to mis-pend none of our time unto the dishonour, and disservice of such a Saviour, to redeeme a good part of our time for his worship, to imploy all our time for his glory, Col. 3.17.

I have been the briefer upon this fulnesse, because it is grounded upon some other fulnesses of his, which follow, the fulnesse of the Godhead, of grace, of power, of Satisfaction, merit, and of glory, unto the handling of which we are in the next place to betake our selves.

2. Christ secondly may be regarded absolutely, as he is in him∣selfe, without relation unto any other thing, and so either ac∣cording unto his natures, or his twofold state of humiliation, and exaltation.

1. Christ may be look't upon according unto his natures and that both Divine, and humane.

1. According unto his divine nature, as he is God, and so there is in him all fulnesse absolutely, without respect, or com∣parison: so consider'd, he is as a mighty sea of being, and perfection; without banke, or bottome, in which are either formally, or eminently all possible, and conceivable perfections: So considered, he is all-fulnesse, and that is more then the dwelling of all-fulnesse in him. But this is not the

fulnesse here meant: for the fulnesse agreeable to Christ, as God, is underivative, without a cause: He being possest of it, not by voluntary dispensation, but by naturall necessity, and so is not the fulnesse in the text; that hath a cause, the decree and pleasure of the father. It pleased the father, that in him should all fulnesse dwell.

If we consider Christ, as man, so there was in him a threefold fulnesse, the fulnesse of the Godhead, the fulnesse of grace, and the fulnesse of power.

1. The fulnesse of the Godhead. In him dwelleth all fulnesse of the Godhead bodily, Col. 2.9. There be but two orthodoxe inter∣pretations of these words, that can pretend unto any proba∣bility, and the difference of them is grounded upon the various ••acception of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, render'd bodily, for that may signify, either completivè, truely and really, in op∣position to the Arke and Temple, and other ceremonies of the law, in which the Godhead was typically: or else 2. per∣sonally, to distinguish the inhabitation of the Godhead in the manhood of Christ, from accidentall, essentiall, and in∣tegrall unions.

The First exposition is insinuated by a 1.58 Austin in the latter end of his 57 Epistle Ad Dardanum, and 'tis, that by the dwelling of all fulnesse of the Godhead bodily in Christ, is meant nothing else, but that in him were fulfilled the Ceremonies of the law. And countenance unto this interpretation they fetch from vers. 17. where Christ, as a body, is opposed unto the shadowes of the law Which are a shaddow of things to come, but the body is of Christ. Under the Old testament, God, his name, and honour, dwelled in the Sanctuary, in the Tabernacle, and Tem∣ple, in the Arke and propitiatory, between the Cherubims, Deut. 12.11. 1 Sam. 4.4. 1 Kings 8.13. 2 Kings 19.15.

Psalm. 26.8. Psalm. 80.1. Isay 37.16. but this his dwel∣ling was onely typicall, and umbratile, in shadowes and pre∣figuring signes. In the manhood of Christ he dwelled bodily: that is, in it were fulfilled all the ceremonies and shadowes of the law.

Against this exposition I have these three following ob∣jections.

1. These words, as is cleare by the particle (for) are a proofe or argument, to back, or enforce the exhortation of the Apostle, in the foregoing words: Beware lest any man spoile you through Philosophy, and vaine deceit, after the tradition of men, after the rudiments of the world, and not after Christ: For in him dwelleth all the fulnesse of the Godhead bodily.

But if the meaning of them be onely, that Christ ful∣filled the ceremonies of the law, why then, they will not be an home, and adequate proofe. For they will onely conclude against the ceremonies of the law, the rudi∣ments of the world, and not reach Philosophy, and the traditions of men. This exposition then suites not with the cohe∣rence.

A Second objection is made by the solid and judici∣ousb 1.59 Zanchy. The fulnesse of the Godhead, is never said in scripture to dwell bodily in the saints or Angels: but it may be said to dwell in them truely, and not ty∣pically: and therefore bodily doth not signifie truely in op∣position unto the shadowes of the ceremonies under the law.

3. This exposition, as it is made to clash with the second, is needlesse: for as our new Annotations on the place: the meaning is much at one, in whether of the two senses we take the word. For God is said in the Old Testament, to dwell in the tabernacle, Arke of the Covenant, and Temple, but onely as in the shadowes, and figures of Christs hu∣mane nature, which he should take on him in the fulnesse of time, to dwell in the same personally,

or really, and substantially with all his fulnesse.

There is a third exposition, that maketh bodily, to expresse the howse, or Habitation, in which the fulnesse of the Godhead dwelleth: 'tis not onely the soule, but the body also. Whereupon his body is termed a temple, to wit, of the Deitie, Joh. 2.21. The personall union is not onely with the soule, but with the bo∣dy, the flesh of Christ. The word was made flesh, Joh. 1.14. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being an adverbe, denoteth not so much the subject, as the manner of this inhabitation, and therefore I shall say nothing farther of this sense.

The second exposition is that I shall sticke unto, which ren∣dreth bodily, personally; now to cleare this, I shall prove first, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be so expounded, secondly, that it must be so expounded.

1 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be expounded personally. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth with the Greekes a person, Bishop Davenant proveth out of diverse approved Authours, and our English tongue useth frequently body for a person. Thus some body or no body is as much as some person, or no person; a good, or naughty body, is a good, or naughty person. Bodily perill is personall perill. And others tell us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 12.1. is as much as persons. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a body, may signify a person, then it will follow a conjugatis, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signify personally.

In a second place we are to evince, that it must be here in∣terpreted personally. We may here presuppose with the consent of all the orthodoxe, that in these words, we have a descri∣ption of anunion of the Godhead with the manhood in Christ. Now this union must be either accidentall, or substantiall.

It cannot be accidentall, and extrinsecall, as the Nesto∣rians affirme, onely by the Godheads love of, operation in, and outward relation unto the manhood. For where two * 1.60 entire, per∣fect, and compleate substances are united onely accidentally, there they are predicated one of another only accidentally, and denominative. As for example, there is only an extrinsecall, and accidentall union betwixt a man, and his garment: and the gar∣ment is predicated of the man, only denominatively. Homo dicitur vestitus, non vestis. We say onely that a man is cloathed with his garment, not that he is the garment it selfe.

But now the Godhead, and manhood, as appeareth by collation of this place with other scriptures, are predicated of one ano∣ther substantially.

We may say concerning Christ, that God is man, and man God: And hence we may inferre, that the union betwixt the Godhead, and the manhood in him is substantiall.

But now a substantiall Ʋnion is againe threefold, integrall, essentiall, personall.

The union betwixt the Godhead, and manhood of Christ, is not integrall, or essentiall, therefore it is personall.

1. 'Tis not integrall, for that is of materiall, and quantitative parts. Now the Godhead is spirituall, and there∣fore impartible; and besides, on the manhood•• part, it is not only with the body, but with the soule; and the soule being a spirituall substance is uncapable of such an union, or compo∣sition.

In the Second place, it is not essentiall, for all essentiall union of two natures, that is physicall, and reall, is of the forme with the matter: But now no such Union can have place in the two natures of Christ, for the Godhead is a pure act, immutable, and independent; therefore it is blasphemy to ascribe such imperfe∣ction unto the Godhead, as to make it either the forme or mat∣ter of the manhood. Besides, the result of an essentiall union is a third nature, arising out of two partiall and incompleat na∣tures, but the Godhead and manhood of Christ, are two entire, perfect, totall, compleat natures; and therefore there can be no essentiall Ʋnion betwixt them. It remaineth then that the Ʋnion between them is onely personall, and hyposta∣ticall, the bond whereof is the subsistence or personality of the word: For the person of the word subfisteth in both natures; it is but one person, that is God man.

For the farther proofe of this personall union betwixt the two natures of Christ, I shall alleadge but one Argument out of Becanus d 1.61 and so proceede. Two natures, formes, or beings, which cannot be predicated of one another abstractively, can∣not be also affirmed of one another in a concretive way, unlesse it be by reason of an hypostaticall conjunction between them in one subsistence: But now the Godhead, or manhood of

Christ are two distinct formes, natures, or beings, whereof one cannot be affirmed of the other in an abstractive predication. We cannot say, the Godhead is the manhood, or the manhood the Godhead; but now we find in scripture, that in Christ, God is man, and man God, and therefore the Godhead and manhood are united in one person.

For the fuller unfolding of this union, I shall desire you to observe these two things in the text concerning it, the extreams and the manner of it.

1. The extreames of the union, the termes united; the man∣hood implied in the pronoune, in him; the Godhead expressed unto the full, all the fulnesse of the Godhead.

2. We have the manner of the union, and that set forth ab adjuncto, and a genere.

1. By it's Adjunct, permanency, dwelleth.

2. By it's sort, or kind: it is no common, but a personall in∣habitation: dwelleth bodily; that is, personally.

1. Then we have the extreames of the union, the termes united, the Godhead and the manhood; the former implied: the latter expressed. The former implied in the pronoune, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in him. For though it immediately signifieth in his person, yet it signifies his person, as denominated after the humane nature, and so in the upshot implieth the humane nature. For proofe of this, I shall make use of an argument, that is used by e 1.62 Ger∣hard 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 na∣tures. Now none will affirme, that the fulnesse of the God∣head dwelleth bodily in Christ according unto both na∣tures.

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 habita∣tion, 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 dwel∣leth 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 tra∣ditions 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 unbe∣lieving 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 1.63 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 on∣ly partaker of the divine nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 1.4. but the very Godhead dwelled in him. g 1.64 Beza observeth, that 'tis not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divinity, which may signify created gifts,

and endowments, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the very nature, and essence of God.

But now because the Arians, and other Heretiques have affirmed, that Christ is but a secondary God, inferiour unto the father, therefore it is added in the second place, to shew the equality of him, in regard of essence, with the father, that not onely the Godhead, but the fulnesse of the Godhead dwelleth in him. Whereupon it followeth, that he is perfect God, coëquall with the father. Even as amongst men, the Children are no lesse men, then their Parents, because the fullnesse of the man∣hood is in them, as well as in their parents.

But this is not all, the Apostle goeth one step higher, and in the third place sheweth, that there is a numericall Identity betwixt the Godhead of Christ, and the Father; for in him dwelleth all fulnesse of the Godhead. There is not therefore one fulnesse of the Godhead in the father, & another in the sonne, but all the fulnesse of the Godhead, the same singular Deitie in both: and therefore they are one in essence. John 10.30. I and my father are one: one God, though two persons. The fulnesse of the manhood in Adam was numerically different from that in Eve, and therefore they were two men. But the same ful∣nesse of the divine nature, that is in the Father, is in the Sonne. And therefore he is not only true, and perfect God, but one & the same God (for number) with the father. And thus have I done with the extreams of this union, the termes united, the mans hood, and the Godhead. Indeed the personall union is proximè, and immediately only betwixt the person of the word, and the manhood, but mediately, and consequently, it is of the two natures, as they are united in one person of the word.

The next thing to be handled in the words, is, the manner of this union, and that is set downe from the adjunct, and from the sort or kind of it. 1. From the Adjunct of it: 'tis a per∣manent union, it dwelleth in the manhood. 2. from the sort or kind of it, it is a personall union; it dwelleth bodily.

1. The manner of this union is described from an adjunct of it, permanency, It is a permanent union. The fulnesse of the

Godhead dwelleth in him: h 1.65 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth usually not a temporary, but a durable mansion. The fulnesse of the God∣head doth not so journe in the manhood onely for a time, but it dwelleth in it, it hath a constant, fixed, setled, and per∣petuall residence therein. Wherefore, as Beza observeth, the Apostle doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath dwelled, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dwelleth, in the present tense. And indeed, it shall dwell therein, in the future tense too, and that unto all eter∣nity.

Our Divines farther from the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 generally col∣lect, that the union of two natures in Christ, is not by way of mixture, confusion, conversion, or any other mutation. For none of all these can have place between the dweller, and the house, in which he dwelleth.

But I shall content my selfe lightly to have touched this, and passe on to the last thing remarkable in the Words, The sort, or kind of this union. It is a personall union. The fulnesse of the Godhead dwelleth bodily in him. It is said to dwell in him, saith August. De Quiros, to exclude all mutation. It is said to dwell in him, bodily, to exclude that inhabitation, which is onely by extrinsecall denomination.

There is a twofold presence of the Godhead, generall, and speciall.

1. Generall, and so he is every where by his essence, pre∣sence, and power,

Enter, Praesenter, Deus hìc & ubique Potenter.

1. By his essence, because he filleth all spaces of the world by the immensity of his substance. Doe not I fill heaven and earth (saith the Lord) Jer. 23.24. The heaven of heavens can∣not containe him, 1 Kings 8.27. He is not farre from every one of us, Act. 17.27.

2. By his presence; that is, by his knowledge, Heb. 4.13. Neither is there any creature, that is not manifest in his sight, but all things are naked and open unto the eyes of him, with whom we have to doe.

3. By his power, and operation, which produceth, preserveth and governeth all things in the world, 1 Cor. 12.6. And

there are diversities of operations, but it is the same God, which worketh all in all.

But now besides this generall way of Gods presence, there are also other speciall manners of his presence, by which he is in a peculiar way only in some creatures. There was a miraculous presence of the Godhead in the Prophets and Apostles, by whom he wrought divers miracles. There is a gracious pre∣sence of him in all his Saints. There is a relative presence of him in his Church visible, and in his ordinances, Exod. 25.8. Numb. 5.3. and Chapt. 35.34. Deut. 33.12. Psalm. 9.11. Psal. 135.21. Isai. 8.18. Ezek. 29.45. Joel. 3.21. Zachar. 2.10,11. Chap. 8 3. Psal. 74.7. There is a glorious presence of the Godhead, and thus heaven is his dwelling place, 2 Chron. 6.21; 39. 1 Kin. 8.30: Thus he dwelleth on high, Psalm. 113.5. Isai. 33.5: In the high and holy place, Isai. 57.15. In the heavens. Psal. 123.1. In the light, which no man can approach unto, 1 Timoth. 6.16. But all these severall wayes of the Godheads dwelling in the creature, fall far short of that in the text, i 1.66 the bodily, that is, personall, or hypostaticall inhabitation of it in, and union of it with the humanity of Christ. For this is so close, streight and intimate, as that the Godhead inhabiting, and the manhood inha∣bited, make but one person; E••en as the reasonable soule and body in man make one man.

Before I descend unto the application of this high, and mysterious point, I shall 1 cleare the words from a mis∣interpretation of the Socinians, 2. Vindicate them from a mis∣inference of the Lutherans, and 3. Give an answer unto the most materiall objections, that are made against this do∣ctrine.

1. I shall cleare the words from a mis-interpretation of the k 1.67 Socinians, who in opposition unto the Deity of Christ, darken

the text, with this ensuing glosse. In * 1.68 him; that is, in the Doctrine of Christ dwelleth all-fulnesse of the Godhead bodily: that is, the will of God is revealed and manifested perfectly, and fully: and that not in a darke, and shadowed way, as in the Law, but bodily; that is, clearly, and plainly.

To maintaine this interpretation, they are forced to faigne that there are two Metonymies in the words: that Christ is ta∣ken for his Doctrine: and the dwelling of allofulnesse of the God∣head bodily therein, for the perfect, full, and cleare manifestati∣on of the will of God.

Now there is a rule for interpretation of Scripture, that should never be violated: to wit, that we are not to run unto tropes and figures, as long as there is no absurdity in the ac∣ception of words, according unto their proper, and native sense, or signification. If we give way unto the violation of this rule, the greatest part of Scripture may be easily wrested from it's true intent and meaning, and perverted unto the pa∣tronage of errour, and eluded when urged for the maintenance of the truth.

Yea, but they pretend, that there is absurdity, in the proper acception of the words, and they have compelling reasons from the text it selfe, and context, for their assigning of two metony∣mies in the words.

Let us heare them speake for themselves.

1. Why must Christ here signifie the doctrine of Christ? why, saith * 1.69 Volkeliius, it is plaine and evident, that often∣times in Scripture Christ signifieth not the person, or na∣ture of Christ, but metonymically, something respecting Christ, or proceeding from him. And this he goeth about to manifest from those places of Scripture, wherein Christ is

termed a mystery among men, Col. 1.27. And where men are said to receive Christ, Col. 2.6. to learne Christ, Ephes. 4.20. to put on Christ, Rom. 13.14. Gal. 3.27. To be in Christ, 2 Cor. 5.17. To walk in Christ, Col. 2.6.

1. But soft and fare, 1. There is a wide difference be∣twixt may, and must. Though Christ elsewhere is taken for the doctrine of Christ, it doth not therefore follow, that it must be so taken here.

2. If we looke forwards on the words after, they speake plainly of the person of Christ. vers. 10. and yee are compleate in him, which is the head of all principality and power. In him we are circumcised, v. 11. with him are we buried in baptisme, v. 12. You hath he quickened together with him, v. 13. nayling the hand∣writing of or dinances, that was against us, unto his crosse, v. 14.

I hope they will not say, that his doctrine is the head of all principality and power; that we are crucified in the doctrine of Christ; that we are buried, and quickened together with his doctrine; that the hand-writing of ordinances was nay∣led unto the Crosse of his doctrine. Yea, but though they have no countenance from the context following, yet, they pre∣tend, they have it from that foregoing, as l 1.70 Gerhard insinuates out of Schmalcius, & Ostorodius. In the verse immediately preceding (say they) Christ is put for the Doctrine of Christ; and Christ there is the antecedent unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the text. And if the Antecedent, Christ, signify the doctrine of Christ, the relative, in him, must doe so too.

For answer: in that clause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the doctrine and cōmand of Christ is implied, & signified mediately by the word Christ: for Christ signifies the unction of our Saviour, as unto his priestly, so also propheticall, and Kingly office: and therefore many Divines doe paraphrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thus: not after the doctrine or command of Christ. But the word Christ imme∣diately here signifies the person of Christ, denominated from his unction unto all his offices, and so consequently considered, as teaching, and governing of his Church, and that this is the immediate signification of the word here, and not any metony∣micall sense of it, for doctrine, is cleare from the coherence with the following words: for compare these two verses, with

the whole series of the Apostles discourse, down-wards, un∣to vers. 16. and it will be apparent, that Christ, vers. 8. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 9. is the same with him, in whom the belie∣ving Colossians are said to be compleat. Now this is the person, and not the doctrine of Christ; because he is forthwith said to be the head of all principality, and power, in whom they are said to be circumcised, and with whom they are said to be buried and together with whom they are said to be quickened, vers. 10,11,12,12,13. Who is farther described, vers. 14, 15. to have blotted out the hand writing of ordinances, that was against us, which was contrary to us, and to have taken it out of the way, nay∣ling it unto his Crosse, and having spoiled principalities and powers, to have made a shew of them openly, tryumphing over them in it. And these particulars can be averred onely of Christs person, and not of his doctrine.

Unto this I shall subjoyne the answere of m 1.71 Gerhard, unto this their argument. The connexion of the text (saith he) is no wise infringed by our interpretation. For therefore hath the Sonne of God fully manifested unto us the Counsell and will of the fa∣ther, concerning our salvation, because he is in the bosome of the fa∣ther, John 1.18. because he is the true sonne of God, who alone hath knowne the father Matth. 11.27. Who is true God, In whom according unto the humane nature all fulnesse of the Godhead dwelleth.

Enough hath been said, to prove that the first pretended me∣tonymy can have no place, without grosse, and palpable vio∣lencing of the words.

And yet, there is lesse colour for the second: For was it ever heard, or read, that all fulnesse of the Godhead signifieth the will of God, or the knowledge, or revelation thereof. This is such a Catachresis, for which they can bring no President, or Paralell. It sounded so harsh in the eares of their owne n 1.72 Enjedinus, as that it drave him to affirme, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was by the careles∣nesse of transcribers crept into the Originall, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But for this he brings no colour of proofe, only

he adventureth on it, because they have nothing else to say for justification of this evasion. But because they cannot here relieve themselves from any such usage of the expression else∣where in any authour, either sacred, or prophane, their next attempt therefore is, to put the words themselves upon the rack, and to torture them, to speake something in their be halfe against the orthodoxe, and received sense, which we have given. Three Arguments I find to this purpose brought by Volkellius.

The first o 1.73 is taken from the impartibility, or indivisibility of the Godhead. The Divine essence is impartible, and indivisible, it hath no parts, so that wheresoever it dwelleth, it is full, and entire in all points. But now the Godhead, of which the Apostle speaketh, hath parts, for he mentioneth not simply the Godhead, but the fulnesse, nay all the fulnesse of it. And therefore, I believe, he would have the Reader collect, that the addition of all-fulnesse were supervaca∣neous, if by God-head were meant the essence of God. He for his owne part inferreth, that it signifies not the Divine essence, but the revelation of Gods will. In Philosophy, in the traditions of men, and in the Mosaicall Law, the rudiments of the world, there were some few portions, or branches of Gods mind and will displayed; but in the Gospel, in the doctrine of Christ, there dwelleth all fulnesse of the Godhead: that is, a most perfect explication of Gods will is comprehended

For answer, 1. All-fulnesse of the Godhead, doth no more

signifie parts in the Godhead, then it doth to say, that totus Deus est ubique, for God is onely totum perfectionis, and such a whole hath no relation to parts.

2. As I shewed out of Zanchy, fulnesse is ascribed unto the Godhead of Christ, to signifie, that he is God coëquall, and coëssentiall with the Father. All-fulnesse is attributed unto the Godhead in him, to denote, that he is one and the same God, with the Father: and this exposition excludes all parts, and divisibility from the Godhead in Christ.

3. Not onely the Philosophers, but also the Gnosticks, against whom our Apostle here dealeth, were not onely for integrall, but also for subjective parts of God. They maintained a plu∣rality of God's masculine, and feminine; they parcelled out, as it were, the perfections of the Deity unto their severall Gods. In opposition unto them then, and their forged Deities, their Aeones, the Apostle might very fitly say, that in Christ there dwelled all-fullnesse of the Godhead. Volkellius thinkes it cannot fall under the suspicion of any, that the Godhead should not be full, and that in all poynts, where it dwelleth. But he would have forborne this passage, if he had weighed what is said of the Gods of the Heathens by Hesiod in his Theogonia, as also what Ecclesiasticall story relates of Simon Magus, and Valentinus, his Aeones. Nay we need not go so high, for the disporoofe of this his assertion; for it may be convinced of untruth, and rashnesse, from the tenet of the Lutherans, who hold a communication of the Divine properties unto the humanity, in part onely. For they give it onely omnipresence, omnipotency and omniscience, but not infinitenesse eternity and simplicity. It hath been, you see, not onely the suspicion, but the opinion, though erroneous, and blasphe∣mous, of divers in both primitive, and latter times, that the Godhead is communicable in part onely. The addition there∣fore of All-fulnesse unto the Godhead is not unnecessary.

A second argument of p 1.74 Volkellius proceedeth from the cehesion of the words, with those foregoing. The all-fullnesse of the Godhead, that dwelleth in Christ, is opposed unto doctrines, unto Philosophy, the traditions of men, and rudiments of the world. But now there can be no congruous opposition betwixt the

divine essence, and doctrines. And therefore the divine nature is not here meant.

For answer, The minor is most false: for the Deity of Christ may very aptly be opposed, as the strongest, and most convin∣cing argument we have against all additionall doctrines, unto the doctrine or gospell of Christ. From the all sufficiency of his person, in himselfe, it is very obvious, unto any man of to∣lerable reason and understanding, to inferre, that there is an all sufficiency in his doctrine, and an all-fulnesse in his ordinan∣ces. If the divine essence dwell in him, then he needeth no supply from philosophy, from traditions, and the law of Moses. The Apostle might indeed have opposed unto these doctrines the fulnesse, and perfection of Christ's owne doctrine, but he rather chooseth to lead unto the fountain of all that perfe∣ction, which is in his doctrine, the all-fulnesse of the Godhead dwelling in his person. This answere q 1.75 Gerhard giveth unto Smalcius, and Ostorodius. Not only the doctrine of Christ (saith he) is opposed unto the doctrines, and traditions of men; But Christ himselfe, as being our head, the fountaine of all saving wisdome, necessary unto eternall life, from whom all the rivulets of divine knowledge are derived unto the Church.

I goe on to the third, and last r 1.76 objection, which is ta∣ken from the word Bodily. For besides, that it can in no wise be shewen after what manner the divine substance can dwell bodily in any one, it sufficiently appeareth, both from this very place, and from those words, which are after∣wards in vers. 17. that body is opposed unto shadowes; and so a bodily inhabitation unto an umbratile: Such as was in the law, which nothing appertaineth unto the divine substance, but unto the divine will.

For answere. 1. Here is a dictate, that the divine substance cannot dwell in any one bodily, which merits not any

scholasticall examination, but meerely deniall, and reje∣ction.

2. As for the latter part of the objection: Suppose that the bodily inhabitation of the Godhead be opposed unto the umbratile, or typicall dwelling of it, under the law, in the types, and shadowes thereof, yet this will no wise incommo∣date our sense, but may very well be reconciled with it. Because the tabernacle, arke, and temple were types of Christ's humanity; and the typicall presence of the Godhead in them prefigured the personall presence of the Godhead in this. The words then may fairely be interpreted of the divine essence, and there is no necessity to understand them of the revealed will of God.

In a second place we shall vindicate the words from a false inference of the Lutherans, who hence thus argue for their com∣munication of the properties of the Godhead unto the manhood of Christ. That which dwelleth bodily in the humanity of Christ is really communicated thereunto: But the divine essence, and all the attributes of the Godhead, all the fulnesse of the Godhead dwelleth bodily in the humanity, and therefore the attributes of the Godhead are really communicated unto the huma∣nity.

For answer: we grant a communication of the properties of the Godhead unto the manhood in an orthodoxe sense; that is, 1. s 1.77 A concourse with the humane nature unto the same opera∣tions; so that they are performed together by each nature, but according to their own distinct properties. 2. A predication of the person denominated from the humane nature, or, which comes all to one, a predication or affirmation of the hu∣mane nature expressed concretively: For the concrete of the humanity implieth the person that hath the humani∣ty.

Thus with warrant of the Scripture we may say, that the man Christ is omnipotent, omniscient, omnipresent This is the same, which t 1.78 others say, that the divine attributes are communicated unto the humanity, not in it selfe, but in the person of the word: that is, by the hypostaticall union it comes to passe; not that the humanity is omnipotent, omniscient, and omnipresent in it selfe; but that it is the humanity of that per∣son, which is omnipotent, omniscient, and every where pre∣sent.

But this concession will give no satisfaction unto the Luthe∣rans; nothing will content them, unlesse we say of the manhood in abstracto, that it is omnipotent, omniscient, omnipresent. But now that communication of divine properties, which is expressed in such a predication, we utterly deny to be implied in these words: The fulnesse of the Godhead dwelleth in him bodily. And their bare affirmation of it without farther proof, is a most miserable begging of the question. But I shall not content my selfe with a bare denyall of this their sense, but disproue it, and that out of the very words of the text: All-fulnesse of the Godhead signifieth the divine essence, and all the intrinsecall attributes thereof whatsoever: and so much is affirmed by their owne Chemnitius, De duab. nat. in Christo. Cap. 9. pag. 211. as he is quoted by Gerhard. Plenitudo Deitatis (saith he) significat ipsam perfectissimam divinam naturam filii Dei, & quicquid in ea est, vel ad eam pertinet, sicut plenitu∣do orbis, seu maris, in scriptura it a vocatur.

The fulnesse of the Godhead signifieth the most perfect divine nature it selfe of the sonne of God, and whatsoever is therein, or appertaineth thereunto: Even as the fulnesse of the earth, and sea, in scripture, compre∣hendeth whatsoever is in, or upon them.

This premised, it followeth, that if this place of the Apostle import any such communication of the divine Attributes, as they plead for, it then signifieth a communication of all the divine attributes, not onely of omniscience, omnipo∣tency, & omnipresence, but also of simplicity, eternity, independancy. but there is no learned Lutheran will undertake the patronage

of such a communication of simplicity, eternity, independency, unto the manhood of Christ. None of them, I believe, will be so grosse, as to affirme, that the manhood is simple, and a pure act, seeing it is essentially compounded; that it was from everlasting, seeing it was created in the fulnesse of time; that it is independant▪ seeing it is a creature, and therefore depen∣dant upon God the creatour. By their owne confession the place makes nothing for such a communication, as is before specified, of these latter sort of attributes, and consequently, it can make nothing for such a communication of any attributes whatsoever, unto the manhood of Christ. For all-fulnesse of the Godhead cannot with any colour of reason be restrained unto one sort of Attributes, more then unto another, but is equally and indifferently appliable unto all.

I had thought, for the present, to have said no more of this argument, but just as I was dismissing it, I lighted upon a passage in u 1.79 Becanus, that merits a little stay, and considera∣tion. Besides that grant above mentioned, which the Ortho∣doxe make unto the Lutherans, he gratifieth them farther, and yeeldeth unto them, that the divine attributes are communica∣ted unto the humanity, not onely in the person of the word, but also in the very humanity it selfe: Howbeit, not proximè▪ immediately, and formally, but onely mediately, consequently, and identically; for onely the subsistence of the word is communicated proximè, immediately, and formally unto the humanity in it selfe, and by it the humanity doth nextly, immediately, and formally subsist. But because that subsistence is really the same with the divine essence, and Attributes, therefore the divine essence, and attri∣butes are communicated consequently, and identically unto the hu∣manity, not that the humanity is Omnipotent, omniscient, and omnipresent by them, but that it subsisteth by them, as they are really one and the same thing with the subsistence of the Word.

A hint he had of this conceit it seemes from Gregory De Valentia: For unto him he referreth the reader, and the words, which he relates unto, are as followeth. Agnoscimus & subsistentiam, & etiam divinitatem at{que} perfectionem omnem verbi, naturae humanae communicatam esse uno quodam modo max∣imè reali, ut scilicet in personâ verbi subsistat, primariò quidem per ipsam verbi subsistentiam seu personalitatem, secundariò autem per Divinitatem etiam & perfectiones ejus, quae ab eâ subsistentia re non differunt, tom. 4. Quaest. 2. punct. 3. Sect. 3. pag. 131. We acknowledg, that both the subsistence, and also Divinity, and every perfection of the word is communicated unto the humane nature, after one way or manner, that is most reall: to wit, that it subsisteth in the person of the word primarily, by the subsistence, or personality it selfe of the word, secondarily by the Divinity also, and perfections thereof, which doe not differ really from the sub∣sistence.

Thus you see, that both of them make no bones to affirme, that the subsistence, or personality of the word, is communi∣cated unto the manhood of Christ, so that it denominates it to subsist properly in, or by the person of the word.

For confutation of this their opinion, I shall at present alleadge but 2 arguments out of x 1.80 Baron against it.

1. If the manhood of Christ subsist any manner of way, then it is a person, or suppositum: for what is subsistence here, but suppositality, and therefore it, and suppositum are recipro∣cated.

2. To exist in another person, and to subsist, are opposite manners of existence; for to subsist is esse per se, & extra aliud omne suppositum. But the manhood of Christ doth exist in the person of the word, and therefore it cannot be said to subsist. If these men would have consulted their owne Suarez, he would have rectified this their mistake, and have told them, how that usuall saying. The humanity of Christ subsists in the person of the word, is to be qualified, to wit, in regard of its termination unto, and sustentation by the subsistence of the word. For having propounded this objection, Dices, humanitas Christi non subsistit proprie, quia non est in se, sed in alio. He frameth hereunto this answer. Respondetur, non subsistere, tanquam id quod subsistit: sed proprie verbum in illa subsistit, & illa dicitur in verbo subsistere, quia illius subsistentia terminatur, & quasi sustentatur: in tert. part. Thomae. tom. 1. disputat. 8. sect. 3. pag. 231. See of this farther above, p. 33.

But now the Lutherans from this place argue, as for the communication of the properties of the Godhead in generall, unto the humanity of Christ, so more particularly for the communication of omnipresence thereunto, and their argument stands thus. That nature is every where, without which the all-fulnesse of the Godhead is no where: But without the manhood of Christ the all-fullnesse of the Godhead is no where, and therefore the manhood of Christ is every where. The major is unque∣stionable: and for the minor, it may be thus confirmed. All-fulnesse of the Godhead is no where without that nature, in which it dwelleth allwayes, and every where bodily: But in the manhood of Christ all-fulnesse of the Godhead dwelleth bodily allwaies, & every where. If we should say, that the all-fulnesse of the Godhead doth not now at this present dwell bodily in the manhood of Christ here upon earth, it will then follow, that on earth it is out of it's howse, and doth not actually dwell therein; and therefore it undeniably followeth, that the all-fullnesse of the Godhead is no where without the humane nature of Christ.

For answer hereunto, 1. This expression, All fulnesse of the Godhead is without the humane nature of Christ, may

have a y 1.81 twofold sense. It may signify 1. A separation of the Godhead from the manhood. 2. A deniall of inclusion in it.

1. A separation of the Godhead from the manhood; and so we readily grant it. The Godhead of Christ is no where Separated, or asunder from the manhood, for unto this by meanes of the infinitenesse and simplicity of the Godhead, it is sufficient, that they have somewhere a joynt presence.

But 2. as to be without the humane nature of Christ sig∣nifieth a deniall of inclusion in it, so we averre, that all fulnesse of the Godhead is some where; (to wit, here on earth, and in many other places) without the manhood: for it doth not dwell therein, as a thing contained in a place containing. So that the manhood is not coextended with the Godhead, and hath not the same amplitude of presence with it. And this distinction applied unto the first syllogisme, is a sufficient solution unto the objection.

But now the z 1.82 Lutherans from the inseparability, and indistance of the union, betwixt the two natures, plead for the coextension of the manhood, with the Godhead. When two things (say they) are inseparably united, betwixt themselves, then where one of them is, there it is necessary, that the other be also: otherwise, if one of them should be some where, where the other is not, they should not be inseparably united betwixt themselves. But the humanity of Christ, and the person of the word are unseparably united betwixt them∣selves; therefore where the person of the word is, there also is the humanity of Christ. But the person of the word is every where, therefore also the humanity of Christ is every where.

Divines generally out of Damascene affirme, that the man∣hood, and the person of the word are united, not onely insepa∣rably but also indistantly, therefore one of themis not distant from the other; but one of them would be d••stant from the other, if one of them should be every where, and the other onely in a certaine determinate place.

For answere: the major is most false: for we see even in na∣ture, that where there is no separation betwixt the tearmes or extreames of an union, that yet the union is not by way of

exequation, or equipatency: In a living man, the foule is not sepa∣rate from the head, and yet the head doth not exist, where∣soever the soule doth; for then it should be in the feete. A starre is inseparably conjoyned with it's orbe, but because it is lesse in quantity, then it's orbe, therefore it is not where∣soever it's orbe is.

So the God head and manhood of Christ are united insepa∣rably, and indistantly, but it doth not therefore follow, that the manhood being finite, is in point of presence commensu∣rate unto the Godhead, which is infinite.

Yea, but they argue for this, not onely from the inseparabili∣ty of the union, but also from the indivisibility, simplicity, and impartibility of the Godhead. In the manhood of Christ dwel∣leth all-fullnesse of the Godhead, the whole manhood is united unto the whole, indivisible, and impartible Godhead, and therefore it is wheresoever the Godhead is, and that is every where.

For answer; the consequence is false; and the falsehood of it the learned Mr Barlow illustrateth by divers particulars. Exercit. Metaph. 6. p. 177, 178, 179. This present day hath a coexistence with whole eternity, that is simple, and indivi∣sible. But the duration of this day is not adequate unto the duration of eternity. Eternity was before this day, and it will be for ever after the period of this day. So the manhood of Christ is united in heaven, where it existeth, unto the whole indivisible Godhead, but it doth not thereupon ensue, that it coexisteth with the Godhead in all places besides. The humane nature of Peter is present unto the Godhead in such a determinate space, but it would be madnesse for any man hereupon to inferre, that because the Godhead is indivisible, therefore, if Peter doe presentially coexist in one space with it, therefore in all other spaces whatsoever. The whole indivi∣sible soule is united with the head, and so long, we cannot say, that it is any where separated from the head, but yet, it would be a grosse absurdity for any man to say, that the head is present, wheresoever the soule is, for then it should be where the hands, feete, and all the other members are. So the whole entire Godhead is no where

sundered from the manhood, and yet the manhood doth not adequate it's immensity. And this is sufficient for answere unto the first Syllogisme. As for the second Syllogisme, I deny the minor: to wit, that all-fulnesse of the Godhead dwelleth in the manhood every where: all fullnesse of the Godhead is every where; but it doth not dwell in the manhood every where.

The hypostaticall union may be considered terminatively, or informatively.

1. Terminatively, in regard of Termination: and so it is terminated unto the person of the sonne, and in his person unto all-fulnesse of the Godhead, which is every where. It filleth heaven and earth with it's presence. But now if we consider it informatively, in regard of information, or inhesion (taking the word largely) so it is seated in the humane nature, that is not every where, but onely in heaven, at the right hand of God.

* 1.83Altingius in answer unto this argument confesseth, that the person of the word hath the humane nature every where per∣sonally united to it. And the learned Hooker hath touching this particular, these following expressions: Somewhat of the person of Christ is not every where in that sort, namely, his man∣hood, the onely conjunction whereof with Deity is extended as farre as Deity, the actuall position restrained and tyed to a certaine place, yet presence by way of conjunction is in some sort presence. pag. 302. Eccles. Pol. And againe, pag. 303. Even the body of Christ it selfe, although the definite limitation thereof be most sensible, doth notwithstanding admit in some sort a kind of infinite and unlimited presence likewise. For his body being a part of that nature, which whole nature is presently joyned unto Deity, where∣soever Deitie is, it followeth, that his bodily substance hath every where a presence of true conjunction with Deitie.

I hope the learned and ingenuous reader will not be offen∣ded, though such an inconsiderable person, as my selfe, in the Common wealth of learning, assume the liberty of passing my censure upon these passages. For I professe, it is not out of any disrespect unto the memory of these great schollars, but onely out of affection unto the truth. If I

know any thing, in either Philosophy, or scholasticall Divi∣nity, they are both guilty of a grosse mistake, and I cannot sufficiently wonder, that it should fall from so learned pen. You may see it acutely proved by a 1.84 Albertinus Corall. tom. 2. Quaest. 5. Theolog. circa quintum Corallar: de subjecto unionis hypostaticae. That the hypostaticall union regards, and affects the word only extrinsecally, as it's terme, and that it respects the manhood only intrinsecally as it's subject. This is the common opinion of Schoolemen, and for it Albertinus thus disputeth. If the hypostaticall union be intrinsecall unto the word, it must be either created, or uncreated. It cannot be created: For this would inferre a change in the Godhead: neither can it be uncreated, because actuall union hath such an incompleate being, as is dependant upon, and essentially related unto something else, and therefore utterly inconsistent with that infinite perfection which is in an uncreated being: The hypostaticall union therefore is not intrinsecall, but extrinsecall unto the allofulnesse of the Godhead in Christ. Well, this promised, the absurdity, and irrationality of what these men have asserted is apparent.

1. For Altingius: The union of the two natures can no where exist out of it's subject, but the humane nature is the subject, in which it is placed, and therefore impossible for it to exist, where the manhood is not. The manhood is not every where, and therefore the union is not every where, and conse∣quently

the manhood is not every where united, but onely there, where the manhood hath it's existence; for denomina∣tion from the union only followeth the existence of the union: It doth not, It cannot denominate, where it is not.

2. Then for the Great Hooker: whereas, he saith, that the conjunction of the manhood with Deitie, is extended as farre as Deitie, that the body of Christ is joyned unto Deitie, wheresoever Deitie is, that his Bodily substance hath every where a presence of true conjunction with Deitie. This also is easily refuted upon the same ground, as that of Altingius was. For however the conjun∣ction of the manhood with the Deitie, respects the Deity as a tearme unto which it is, yet it regards the manhood alone, as the subject in which it is. And therefore it is extended as farre as the manhood onely, and not as farre as the Deitie, in which it is not at all. And hereupon it fol∣lowes, that the body of Christ cannot possibly be joyned unto the Godhead, where the body is not. It cannot have a presence of conjunction, where it hath not a presence of existence.

I shall adde one thing more, and then, I shall have done with what I have to say in refutation of these worthy Gentlemen. The hypostaticall union by the com∣mon consent of School-men, is modus substantialis, not a sub∣stantiall entity, but only a substantiall manner of being, and the res modificata of it, the thing, which it modificates, is the humanity of Christ. But now it is utterly impossible, that modus, a manner of being should have any existence out of or apart from the Thing, which it modificates. Thus figure cannot exist sever'd from quantity: Ʋbication, a re ubicata; duratio, a durante; sessio, a sedente. The subsistence, or persona∣lity of a finite narure, cannot exist without that nature. The Papists, who in order unto their monster of transubstantiation, hold it possible for accidents to exist separated from their subjects, yet are unanimous in affirming, that mods cannot possibly by the divine omnipotency exist sunder'd a rebus modificatis. All this being presupposed, let any, that is tender of the reputation of Mr Hooker, tell me, what probability of coherence there is betwixt these two propositions of his, that

the actuall position of Christ's manhood, the res modificata, i•• restrained, and tyed unto a certaine place; and yet that the modus, the conjunction thereof with the Deitie, is extended as farre as Deitie. I shall illustrate what I have said, by instancing in the union of the soule with the head of a man, which though it be terminated unto the soule, is onely placed in the head, tanquam subjecto, or rather, re modificatâ. Therefore this union is commensurate unto the presence of the head, and cannot be said to be extended as farre as the soule, which is tota in toto, and tota in qualibet parte. Though then the soule, which is in the head, be in all the other members, yet we cannot say, that it is united with the head in them. As for the appli∣cation of the similitude, the reader may easily supply that out of what hath been already delivered.

That, which occasioned this mistake in Altingius, and Mr Hooker, was (as I suppose) their conceite, that if the manhood be not every where united with the person of the word, and therein with the Godhead, that then the person of the word, and the Godhead may be said somewhere to be separated from the manhood. This is apparent by the whole series of Altingius his discourse, and no lesse seemeth to be imported by this following passage in Hooker, premised by way of proofe unto this his assertion: Because this substance (saith he) is inseparably joyned to that personall word, which by his very divine essence is present with all things, the nature, which cannot have in it selfe universall presence, hath it after a sort by being no where severed from that, which every where is present, &c.

But this is a Lutheran conceit, and very untrue; for from the infinitenesse, and simplicity of the word, it inevitably fol∣loweth, that if it be any where united with the manhood, that then it can no where be sever'd therefrom; and we may illustrate it by that similitude (which I have often alleadged) of the soule. We cannot say of the soule in the feet, that it is separated from the head, because the same indivisible soule, that is in the feet, is substantially united with the head: and the union of the soule with the head is not in the feet, but in

the head onely: there is nothing touching this particular which I can thinke of, that remaineth unsatisfied, but only one pas∣sage more in Hooker, which I shall transcribe, and briefly reply unto. In as much (saith he,) as that infinite word is not divisible into parts, it could not in part, but must needs be wholy incar∣nate, and consequently, wheresoever the word is; it hath with it manhood, else should the word be in part, or somewhere God onely, and not man, which is impossible; for the person of Christ is whole, perfect God, and perfect man wheresoever, &c.

For answer unto this, I offer these following particulars.

1. This objection is every way as forcible, for the actuall position of the manhood every where, as well as for the con∣junction of it with the Deity every where. And the Lutherans from it thus argue for the ubiquity of the manhood. Christ is every where man, therefore every where he hath his man∣hood. For if somewhere he should not have his manhood, he should somewhere be man without his manhood, which is absurd. But now Mr Hooker denyeth the actuall posi∣tion of the manhood every where, and yet his argument, mutatis mutandis, with due change, is as cogent for that, as for the conjunction of it with the Deity every where.

But besides this answer ad hominem, in a Second place, I answer directly, by denying the consequence of this proposi∣tion: If the word hath not with it the manhood, wheresoever it is, then it should be somewhere not man: For because of the simpli∣city, indivisibility, and infinitenesse of the Godhead, this is sufficient ground to say, that the person of the word is every where man, if any where it be personally united with the hu∣mane nature. Thus because the reasonable soule, being indi∣visible, is substantially united with the head, we may say of it, in all the members, that it is the forme of the head, and yet it's information of, and conjunction with the head, is pla∣ced onely in the head, and not extended unto any other member.

3. If Mr Hooker had but consulted the Schoolmen, he would never have troubled his readers with this objection, unto which they give a perspicuous answer. This

b 1.85 proposition, (say they) Christ is every where man, is to be distinguished. The particle, every where, may be referred unto either the predicate man, or the subject Christ. If it be referred unto the predicate, and the sense of it be, that the manhood is every where, or that it is every where coupled with the person of the word, then it is false: as it is false to say, that Christ was man from everlasting, and as it is false to affirme, that the soule in∣formeth the head, wheresoever it existeth. But now, if we referre it to the subject, and the meaning of the proposition be, that Christ, who is every where, is man, then it is true, and sound for Christ is every where in regard of his person. But this will yield no advantage unto the opinion of Mr Hooker, that the union, or conjunction of the manhood with the Deitie is extended, as farre as the Deitie. If any one of the admirers of Mr Hooker thinke, that I have wronged their great patron of ceremonies in this discourse, I shall be contented to be dis∣ciplined by them, so they will doe it with arguments, and not with invectives.

In the third, and last place, I shall dispatch an answere unto those objections against this personall union, which are of grea∣test weight, and they shall be drawne, 1. From the ex∣treames of the union considered severally, and apart, 2. From a comparison of them togeither in regard of their disproportion, and disparation.

1. From the extreames of the union considered severally, and apart, 1. From the person of the word, and the God∣head, in which it subsisted from all eternity, and 2. From the humanity.

1. From the person of the word, and the Godhead, in which it subsisted from all eternity.

1. From the person of the word, from the simplicity, compleat∣nesse, and unchangeablenesse of it.

1. From the simplicity of it. The word considered in it selfe is most simple, and uncompounded. But the result of it's union with the manhood is compounded: for that is nothing else, but Christ, or the word incarnate, the word sub∣sisting in the divine nature, in a connaturall way, per conna∣turalitatem, and in the humane nature, by assumption thereof. And Christ the word incarnate, consisteth proximè, and im∣mediately of the manhood, and subsistence of the word, consequently, and mediatly of the divine and humane nature; and therefore it is compounded.

But now this composition will be a great imbasure unto the word: for in every composition there are parts compounding, that mutually perfect one another, and are of their owne nature, ordained to compound the whole. All which par∣ticulars are utterly repugnant unto the perfection of the word. For that is infinite; and therefore it cannot be a part: for then, it should have an incompleate being: it cannot be per∣fected by the manhood: and lastly, it cannot have any naturall tendency unto composition.

For answere unto this, 1. c 1.86 Durand distinguisheth of a

twofold composition: Hujus ex his, & hujus ad hoc.

1. Hujus ex his. Such is the composition of man, of a body and soule, of which it consisteth intrinsecally as of parts. And this composition he rejecteth, be∣cause that which is thus compoun∣ded, dependeth of it's parts com∣pounding & is after them at least in order of nature. But now the personality of Christ doth not depend upon the humane and divine nature as parts constituting it, neither is it after them in order of nature, nay it preexisted unto one nature, to wit, the humane, and therefore the person of Christ is not compounded of the divine and humane nature, if we speake of this kind of composition.

There is (saith he) a second kind of composition, and that is hujus ad hoc, and it is not so properly a composition of a third thing out of the things united, as an adjoyning of one of the things united unto the other. And thus the person of the word after the incarnation may be said to be compounded. For hereby, the humane nature is added unto the person of the word, and unto the divine nature in the unity of the same person. But now, he allo subdivideth this composition, which he tearmeth hujus ad hoc. For it is either by inherence of one thing in another, and such is the composition of an accident with it's subject: or else by way of a suppositall dependance of one thing upon, and relation unto another: so that the one should substantially inexist in the other, and the other should terminate the respect and dependance of the former, which inexists, and after this latter manner the person of the word is after the incarnation compounded. Because, whereas before, it subsisted onely in the divine nature, after the incarnation, it by it's subsistence terminated the dependance of the humane nature, Thus he.

A second answere is given by Aquinas. That this composi∣tion is not ratione partium, but ratione numeri, part. 3. q. 2. art. 4. His plaine meaning is, that the things reckoned up in this com∣position, to wit, the personality, or subsistence of the word,

and the humanity, or the deitie, and humanity are not parts properly so called; for this would imply imperfection, and incompleatnesse in the word: but yet they are things really distinct, and that in number, substantially united together. And the union (thinks he) of things really and numerically distinguished, if it be not a meere aggregation, is sufficient to make a composition, as the word may be taken in the most generall acception of it.

In a third place, The Scotists out of Bonaventure distin∣guish of a proper, and improper, or similitudinary composition. They grant, that the person of the word after the incarnation, is compounded, taking the word composition in a large and improper sense. But then they utterly deny, that it is com∣pounded in strictnesse, and propriety of speech. For as d 1.87 Rada objecteth, all proper composition is of an informing act, and pa∣ssive power. But now if we compare togeither, the person of the word, and his humanity, or the Deitie, and the humanity, as united togeither, they cannot be thus related one unto another. For the person of the word, and the divine nature, in which it subsists, is a most pure act, and therefore nec informari, nec informare potest. Adde hereunto, that that, which is compounded of parts properly so tearmed, is better, and more noble then each of the parts com∣pounding, considered single, and apart by themselves. But Christ, the word incarnate, cannot be more noble, then the word conside∣red praecise, as it was in it selfe from all eternity: for it was of infinite perfection, and there can be no greater perfection, then that which is infinite.

4. The Thomists, who doe most eagerly contend, that this is a composition properly so called, doe yet so refine the word, and take it in so abstractive a sense, as that it excludes all im∣perfection.

Indeed the imperfections mentioned in the obje∣ctions of Rada are peculiar unto ordinary, and naturall com∣positions. But this (say they) is an extraordinary and super∣naturall composition, of which we have no more but this one instance; and therefore it is not to be measured by them. Cajetan is here very wary, and modest: For he dares not say absolutely and simply, that the person of the word after the incarnation is compounded, but thinkes it fit to allay, and moderate the harshnesse of the expression, and to say that it is a person compounded after an ineffable man∣ner.

As for mine owne part, I must needs professe, that I con∣ceive the difference betweene them to be onely a Logomachy, a strife of words, proceeding from an itch in these two sects to quarrell wheresoever they meet. And therefore the com∣posing of it is not worthy any long digression. The Sco∣tists yield unto the Thomists that which these call a proper composition; to wit, an union of the person of the word, and the Dietie therein with the humanity. They confesse that the word, as incarnate, may be said to be compounded in this sense, that it subsisteth, as in the divine nature, which is con∣naturall and intrinsecall thereunto, so in the humanity which is extraneous, as it were forreigne, and adventitious unto it; And this is all the composition, that the Thomists argue for. The controversy then is onely de modo loquendi: and yet here∣in, the Thomists are favoured by the notation of the word. For according unto that, compositio is quasi positio cum alio: And compositum is quasi cum alio positum. Now the manhood and Godhead of Christ are put togeither, and that not by aggre∣gation, but in a way of substantiall union. Besides, as e 1.88 Sua∣rez

disputeth, Simplex and compositum are opposed contradi∣ctorily. And therefore Christ the word, as incarnate, must be either simple, or compounded. That it is not simple, he thus pro∣veth; Because union is opposed unto perfect simplicity: for those things, which are united, are not the same; and to be united is lesse then to be one. This argument so graveld Faber f 1.89 Faven∣tinus, that whiles he undertooke the solution of it, he con∣fesseth, that the person of the word after the incarnation is compounded, as simplicity is opposed unto union, ex pluribus, of things really different; and yet this is all the composition that Suarez disputeth for.

As for the objections of Durand, they receive a very easy solution.

For however the person of the word, considered praecise in it selfe, be eternall, and independant, and therefore not after g 1.90 the manhood, not dependant upon it. Yet the word considered, as Christ, as incarnate, as subsisting in two na∣tures, may under this reduplication be said to be after the manhood, and to depend upon it; for it is the totall and ade∣quate tearme, which results from the union thereof with the person of the word, and the Godhead therein: And it is distinguish't from the word, considered praecise, with that di∣stinction, which is tearmed distinctio includentis ab incluso: For it includes more then the word, to wit, the huma∣nity.

A second objection is taken from the compleatnesse of the word. That which commeth unto a thing allready compleate, and perfect, commeth thereunto onely accidentally, and ma∣keth therewith onely an aggregation, and not a substantiall union. But now the person of the word, from all eternity, was most perfect, and compleate. And therefore the adding

or comming of the manhood unto it, is not substantiall, but accidentall.

For answere. The major is true onely, when one thing is so added, and comes unto another, as that it pertaineth not to the sam▪ subsistence. And thus a mans garment is added unto him, and therefore united with him only accidentally; so that homo vestitus is ens unum tantùm per accidens. But now the manhood is so added, and comes unto the word, that it is drawne, or assumed into a communion of subsistence with the word, and it's divine nature.

A third argument is fetch't from the unchangeablenesse of the word. The word was God, and it is impossible for God to be changed. But now the word should be changed by the incarnation, or personall union, because there by it should be made substantially man, whereas before it was not man.

Unto this I shall h 1.91 answere briefely in the words of Be∣canus Sum. Theol. tom. 5. cap. 1. quaest. 1. pag. 8. Deus non mutatur per incarnationem Quia per illam non acquirit aut amittit ullam perfectionem intrinsecam. Tametsi enim fiat homo, tamen humanitas not fit intrinseca Deitati aut personae, sed solum illi unitur, sine ullâ intrinsecâ Dei mutatione. Nec ob∣stat hic loquen••i modus: Deus per incarnationem fit homo, cum antea non esset homo. Nam licet rectè inde colligatur, aliquam mutationem factam esse; non tamen necesse est factam esse in Deo, sed sufficit factam esse in humanitate. God is not changed by the incarnation, because, by it, he doth not acquire, or loose any intrin∣secall perfection: for although he be made man, yet the manhood is not intrinsecall to the Godhead, or person, but onely united there∣unto without any intrinsecall change of God, neither is this im∣pugned by this manner of speech: God by the incarnation is made man; Whereas before he was not m••n. For although thence it be rightly collected, that some mutation be made, Yet notwithstanding, it is not necessary, that it be made in God, but it is sufficient, that it be made in the humanity. But this doubt I have allready fully discussed on, Joh. 1.14. pag. 82, 83, 84. whither I shall remit the reader.

1. Another argument is taken from the Godhead, in which

the Person of the word subsisteth. All-fulness of the Godhead is common unto all the three Persons; and therefore, if it be hy∣postatically united with the manhood, in the Person of the Son, it is also united therewith in the same manner in the two other Persons, and consequently, we may say of the Father and holy Ghost that they are incarnate.

For answer, I deny the consequence: and my reason is, Because all-fulness of the Godhead dwelleth bodily in the hu∣manity, not as it is considered absolutely, and at large, as it is common unto all the three Persons, but as it is taken relative∣ly, or determinately, as it is determined unto the Person of the Sonne. The Godhead is united with the manhood only as it is in the Person of the Sonne. Indeed the incarnation, or assumption of the humane nature, being an outward worke of the Trinity, belongs unto all the three Persons effectivè, in re∣gard of effection; It is the effect of all of them: for the ground and reason of efficiency is omnipotency, and that is common unto the whole Trinity. But it is peculiar unto the Sonne, as it is considered terminativè, in regard of it's termination, and relation. The second Person then, is the alone tearme, unto which the humane nature is assumed. Because the ground and reason of this termination, is the personality, or subsistence of the word, which is proper unto it, and incommunicable un∣to the two other persons. All three Persons did joyntly and un∣dividedly frame and sanctify the manhood, as also did unite it with the Godhead: But it was only the Person of the word, that was united therewith. Thus the word alone is said to be made flesh, Joh. 1.14: to be manifested in the flesh, 1 Tim. 3.16. to take on him the forme of a servant, Phil. 2.7: the seed of A∣braham, Heb. 2.16: to take part of flesh and bloud, Heb. 2.14. The Father is greater then the Sonne, Joh. 14.28. that is, as touching the manhood. But now this would not be true, if the Father were incarnate, and did subsist in the manhood, as well as the Sonne. It is therefore evident, that the whole Trinity was not incarnate.

A second sor•• of objections proceed on the manhood's part, and they are taken from the connaturalness of a proper perso∣nality, or subsistence of it's own thereunto, the resultancy

whereof therefrom was miraculously prevented, and stayed: For hereupon two objections will follow. The humanity of Christ will be by the personal union 1. Debased. 2. Vio∣lenced.

1. Debased: Because it is affirmed to want the greatest per∣fection, and utmost complement of the humane nature, which is connatural thereunto, and found in all other men.

2. Violenced: For here by it is deprived of it's proper per∣sonality, unto which it hath a natural propension, or tenden∣cy, and therefore it exists violently in the person of the word.

But neither of these pretended absurdities are the sequel of this personal union.

1. Hereby, there redounds no imperfection unto the hu∣manity of Christ, but rather exaltation, and advancement: For notwithstanding it, Christ wanted nothing, to make him a per∣fect man, because he hath a perfect humanity, unto which is communicated a subsistence, infinitely transcending it's own; and therefore it is in the Person of the word after an higher manner, then if it had subsisted by it selfe. The Apostle, Heb. 2.17: tels us, that Christ was made like unto his Brethren in all things. And Damascene hath a saying, that verbum assum∣psit omnem rem, quam in na••urâ pl••ntavit. But they are both i 1.92 to be understood of such things, as appertaine vnto the truth of the humane nature, and formal constitution of man, and

not of that, which appertaineth unto a created person, a•• such: For herein indeed, he is unlike other men. But this doth not cast him, as man, any way behind either men, or Angels, in the point of dignity. For Christ man is an uncreated, an infinite person. Whereas they all are but finite, and created persons.

Neither, 2. doth the humanity of Christ suffer any violence by it's personall union: for although it hath not for∣mally a naturall personallity, yet it hath the perfection thereof, in the person of the word, after a more eminent manner. It will not reckon the absence of it's own finite subsistence a want, as long as the roome thereof is abundantly supplied by the presence of that, which is infinite. For with an in∣finite subsistence an intellectuall nature cannot but be sa∣tisfied 〈◊〉〈◊〉 fully acquiesce in it, seeing the creature is capable of no higher ennoblement.

I proceede unto the last head of objections, those which are taken from a comparison of the extreames of this union togea∣ther, and that in regard of their disproportion and disparation.

1. Disproportion, disproportion or distance is many times an hinderance unto union. And therefore, because a sub∣stance, and an accident differ genere, in their generall nature, sort, or kind, therefore nothing can be compounded of them, that is ens unum per se, one with an essentiall union. But now, there is a farre greater disproportion betwixt the person of the word, the Godhead, and manhood in Christ: For that is an infinite disproportion betwixt the creatour, and the Creature, and there cannot possibly be a greater distance, then that which is infinite. It followeth therefore, that because the person of the word, the Deitie, and the huma∣nity of Christ are thus disproportioned, they are altogeather uncapable of any substantiall union.

For answer: the k 1.93 disproportion between them in genere ent is

is no barre unto their personall union; for notwithstanding it, there is a proportion betweene them, in genere principii ter∣minantis, & rei terminatae, though not naturall yet obedientiall, or of non repugnancy. Though then, they be infinitely distant, in point of perfection, yet they are proportioned in order unto a personall union. For there is an ability in the person of the word, to suppositate, and assume the manhood, and there was a capacity in the manhood to be assumed, supported, and terminated by the person of the word.

The second argument from the comparison of the extreames of this union togeither is taken from their disparation. From this union result * 1.94 personall propositions, as they are called, in which the concrete of one nature is predicated of the concrete of another nature: As God is man; and man is God. But now God and man are disparates, and disparates •…•…not be affirmed of one another substantively. We cannot say a lyon is a fox, or a man is a beast. And if there be not truth in these personall propositions, the personall union, of which they are the sequel, is but a meere fiction.

For answere: God and man are disparate tearmes, when they both subsist with that subsistence, which is connaturall unto each. And this is the case of the humanity in all men, ex∣cept the man Christ Jesus, and in him the manhood was voyde of a proper, and connaturall personality, or subsistence, as being united with, and supported by the person of the sonne. In him then, the Godhead and the manhood make but one person. And therefore, in the personall propesitions spoken of, the subject and predicate, God and man, (as l 1.95 Bellarmine well observeth) are taken for one and the same person, and therefore are nor disparate tearmes. When we say, touching Christ, God is man, and man God, God is nothing but the per∣son of the word, assuming the manhood, denominated after the Deitie: And man signifieth the very same person, deno∣minated after the humanity, which is assumed unto the Godhead, and there can be no opposition betwixt a person, and it selfe, though there be a difference in the denominations of it from the severall natures, in which it subsisteth. To illustrate this great mystery by a familiar, and apt similitude.

A peare tree, and an apple tree, when they have distinct sub∣sistences, and are diversa supposit••, then they are disparate, and cannot be predicated one of another. We cannot then say, a peare tree is an apple tree, or an apple tree a peare tree. But when the branch of one is grafted into the stock of the other, and there is an union, and communion betwixt them, in point of subsistence: Why then, there is no longer any opposition betwixt them, but a consension in regard of predication: so that we may truely say, that one and the same tree is both an apple tree, and a peare tree. Thus there is a disparation betwixt God and man, when they have severall subsistences, and then it is blasphemy to affirme them of one another, to say, that God is man, or man God. But now in Christ, they have but one subsistence, or personality, and here it is heresy to deny their mutuall predication of one another.

And thus have I in some measure explained, and cleared this great mystery of the personall union. There remaineth nothing then, but to make some briefe use, and application of it.

1. It may serve for terrour unto all the obstinate, and im∣penitent enemies of Christ Jesus, though never so great, and powerfull, here on earth: For their enmity is most foolishly directed against a person, that every way is infinitely their superiour; in whom dwelleth all fullnesse of the Godhead bodily. And therefore, he is God, the living God, the Lord, the Lord of Hosts. He is God, and none else: and therefore, unto his name every knee shall one day bow, and all that are incensed against him, shall be ashamed, Isay. 45.22,23,24. Rom. 14.11. Phil. 2.10. He is the living God, therefore, it is a fearfull thing to fall into his bands, to be obnoxious unto his vindica∣tive justice, Hebr. 10.31. He is the Lord, how dare we then provoke him to jealousy. Are we stronger then he, 1 Cor. 10.21. He woundeth and killeth, neither is there any that can deliver out of his hand, Deut. 32.39. He is able to destroy soule and body in hell fire, Math. 10.28. He is the Lord of Host's, there∣fore, if his hand be stretched out, who shall turne it back, Isay. 14.27. Because he is the Lord of Hosts, therefore, as you may see, in Isay. 8. vers. 13, 14, 15. compared with, Luk. 2. v. 34. Rom.

9.32,33. 1 Pet. 2.7. He will be for a stone of stumbling, and a rock of offence, for a gin, and a snare, unto such of his adversaries, as are finally impenitent: Be they never so great and powerfull, He will be as a stone, and a rocke to dash, and split them in pieces. Be they never so crafty, and subtile, He will be for a gin, and a snare, to catch, and entangle them, unto their eternall destruction. We may apply here, that of Ely to his sonnes, 1. Sam. 2.25. If a man sinne against the Lord, who shall entreate for him. He that sinneth with a high hand, presumptuously and impenitently, against the Lord Christ, sinneth against his judge; and therefore, none can mediate for his peace, and reconciliation.

2. This doctrine of the personall union is a ground of unconquerable comfort, and unextinguishable joy, unto the Church in generall, and all the members of Christ in particu∣lar. They are related unto one of the greatest persons, that is a person, that is God as well as man, and therefore, a rewarder of them that seeke him, Hebr. 11.6. rich in mercy, Ephes. 2.4. Excellent in power, and in judgment, and in plenty of justice, Job. 37.23. his right hand is full of righteousnesse, Psal. 48.10. that is, The Lords * 1.96 power is not idle, but constantly working in equity and justice for performance of promises, and threatnings, for defending his people and punishing his enemies. The man, who is our shepherd, is fellow unto the Lord of Hosts, Zechar. 13.7. and therefore He is Jehovah, the Lord of Hosts, and therefore we may with David, be confident, that we shall never want &c. Ps. 23. He is the Sonne of God, therefore his bloud cleanseth from all sins, 1 Joh. 1.7. therefore the gates of hell shall not prevaile against his Church, Math. 16.16, & 18. He is the first borne of every crea∣ture, Col. 1.15. therefore they, that are his, need not dread the malice and opposition of any creature. VVhen Zennacharib, in the dayes of Hezekiah, brake in with his forces, like a deluge upon the land of Judah, overwhelming it from one side unto another. The prophet Isaiah upon this account, that it was the land of Immanuel, a land interested in Christ, who being God from all eternity, became one with us in the fulnesse of time, bids, and as it were proclaimeth a defyance unto all the associations, preparations, consultations, and

resolutions of their adversaries. Now therefore behold, the Lord bringeth up upon them the waters of the river s•…•…ng and ma∣ny, even the King of Assyria and all his glory: and he shall come up over all his channels, and go over all his banks. And he shall passe thorow Judah, he shall overflow, and go over, he shall reach e∣even to the neck: and the stretching out of his wings shall fill the breadth of thy land, o Immanuel. Associate your selves, o ye peo∣ple▪ and ye shall be broken in pieces, and give care all ye of far coun∣tryes: gird your selves, and ye shall be broken in pieces: gird your selves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought: speak the word, and it shall not stand; for God is with us, Isaiah. 8. vers. 7, 8, 9, 10.

The same Prophet, having prophesied of the future enlarge∣ment, and advancement of the Church, by the conversion of the Gentiles, chap. 54. vers. 1, 2, 3: in the fourth verse, he dehorts from doubt, and distrust of the fulfilling of this his prophecy, assuring them, that their expectation thereof should not be frustrated. And whereas the maine discouragements of their hope were, their reflection on their servitude in Egypt, when they were, as it were, in their youth, Jer. 2.2. Ezek. 23.3: and their present sense of their widdowhood, that is, desolate condition by the Babylonian bondage, the Prophet promiseth them such a glorions estate for the future, as shall drown the memory of all their former reproach, and misery. Fear not, for thou shalt not be ashamed: neither be thou confounded, for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widdowhood a∣ny more.

But now the argument, by which he laboureth to erect their faith, and hope, touching the performance of all this, is the Deitie of Christ: For thy maker is thy husband, (the Lord of hosts is his name) and thy Redeemer the holy one of Israel, the God of the whole earth shall he be called, vers. 5.

Because the Church is espoused unto her Maker, therefore no creature shall hurt her; Nay all the creatures, as there is occasion, shall be serviceable unto her. Because the holy one of Israel, the God of the whole earth, is her Redeemer, there∣fore she may confidently expect a full deliverance: for with

him is plenteous redemption, so that he will redeem his Israel from all he •…•…iquities, Psal. 103. vers. 7, 8. And from the bondage of corruption into the glorious liberty of the Chil∣dren of God, Rom. 8.21.

The Prophet (you see) makes the Godhead of Christ, the foundation of the Churches happiness, and that in the most calamitous condition of warre, and captivity: And for it we have a very good argument from the mouth of our Sa∣viour, Joh. 10.29,30: where he asserts the certainety of the salvation of all his sheep, from his coequality or coessentiality with his Father: in vers. 27, he gives us the character of his sheep, They are such as obey his doctrine, and imitate his ex∣ample, my sheep hear my voice, and I know them and they follow m••. Hereupon he promiseth them eternal life, and perse∣verance in faith: and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, vers. 28. They are in his hands, under his pastoral care, and protection, and no man or Devil can take them from him, can break off, or interrupt either totally, or finally their union with him. This he maketh good by a comparison of himselfe with his Father, in regard of power. My Father, which gave them me, is greater then all: and no man is able to pluck them out of my Fathers hand. I and my Father are one, vers. 29, 30. The Father is more powerful then all the creatures, then the De∣vil, and all his instruments; and therefore none can pluck the sheep of Christ out of the Fathers hands. And if they be in the Sonnes hands, they be in the Fathers to o, Joh. 17.10.

But now Christ assumeth that he is one with his Father, in regard of essentials: I and my Father are one, vers. 30. and therefore he is as powerful as his Father: He is whatsoever his Father is, as touching his essence, and can doe whatsoever his Father can doe. What things soever the Father doth, these al∣so doth the Sonne likewise, Joh. 5.19. Hereupon then it undeniably followeth, that all the men on earth, all the Devils in hell, are not able to pluck so much as one of his sheep out of his hands.

That the fulness of the Godhead in Christ is a storehouse of blessings, that never can be emptied, I shall yet farther evidence,

by a brief view of the names, attributes, and workes of God, and their application unto Christ.

1. Then, as touching the names of God, and their attribu∣tion unto Christ, together with the comfort, that hereupon re∣dounds unto the people of Christ, I shall desire the Christian Reader to peruse, and consider these following Scriptures, Jer. 23.6. In his dayes Judah shall be saved and Israel shall dwel safely, and this is his name, whereby he shall bee called, The Lord our righteousness. Here, we have a name of God, given unto Christ, Jehovah the Lord, and the salvation and justification of the Church depending upon, and resulting from this name.

1. The salvation in general of the Church depends upon this his name. Because he is Jehova, the Lord; therefore, in his dayes Judah shall be saved, and Israel shall dwell safely. Which words of the Prophet may be paraphrazed by those of the An∣gel, Math. 1.21. He shall save his people from their sinnes.

2. A particular branch of salvation depends upon this his name. Because the branch of David is the Lord, therefore he is able to justifye us, to be our righteousness. This is his name, whereby he shall be called, the Lord our righteousnesse: Which words may be expounded by those of Paul, 1 Cor. 1.30. Christ Jesus is made of God unto us righteousness, &c.

Unto this place we may aptly conjoyne Isai. 45.22,23,24,25: for that it is meant of Christ, a comparison of vers. 23. with Rom. 14.11. and Phil. 2.10 will easily demonstrate. Look unto me, and be ye saved all the ends of the earth For I am God, and there is none else. I have sworne by my selfe, the word is gone out of my mouth in righteousnesse, and shall not returne, that unto me every knee shall bow, every tongue shall swear. Surely shall one say, in the Lord have I righteousnesse, and strength. In the Lord shall all the seed of Israel be justified, and shall glory.

Another name of God given unto Christ is the Lord of Hosts: and how comfortable the attribution of it unto Christ is, may be cleared from these two following scriptures. The first is Isai. 8. vers. 13, 14. Sanctify the Lord of Hosts himselfe, &c. and he shall be for a Sanctuary, &c. Because he is the Lord of Hosts, therefore he is a sanctuary, which none can violate, a sure re∣fuge. That the Person there spoken of is Jesus Christ, can∣not

not be questioned by any true Christian. For Simeon in Luke. Paul & Peter applieth the latter part of the 14 verse unto him, and that speaks still of the same Person, which the former part doth. Agune in Zech. 2. vers. 8, 9, 10, 11, 12. Because he is the Lord of Hosts, sent by the Lord of Hosts, therefore he assureth the Church of the Jewes, that after their own glorious restitution, they should enjoy a full victory over their enemies, unto whom for the present, they were vassals, and servants: And that this victory should be gained very easily on his part, as it were with the shaking of his hand, or lifting up of his fin∣ger. And hereupon, he exhorts them to triumph, sing, and rejoyce: and he back's his exhortation from a promise of his presence in her, of the conjunction of the Gentiles with her, and of his government of her. For thus saith the Lord of H••sts, after the glory hath he sent me unto the nations, which spoyled you: For he that toucheth you, toucheth the apple of his eye. For behold, I will shake my hand upon them, and they shall be a spoile to their servants: and ye shall know that the Lord of Hosts hath sent me. Sing and rejoyce, o Daughter of Sion, for lo, I come, and will dwell in the midst of thee, saith the Lord. And many nations shall be joyned to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know, that the Lord of Hosts hath sent me unto thee. And the Lord shall inherit Ju∣dah his portion in the holy land, and shall chuse Jerusalem a∣gaine.

To go from the Old Testament unto the New, and there, I shall single out but one place at present, 1 Joh. 5. vers. 18, 20. where he is tearmed the true God; and his being so, is a reason of the saving illumination of the regenerate, as also of their pre∣servation from the sinne unto death, and protection against the temptations of Satan. We know, that whosoever is borne of God, sinneth not: But he that is begotten of God, keepeth him∣selfe, and that wicked one toucheth him not. And we know that the Sonne of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Sonne Christ Jesus. This is the true God, and eternal life.

2. Proceed we next, from the names of God, unto his at∣tributes,

and consider we what comfort, the ascribing of them unto Christ, doth minister. I shall at present instance onely in his eternity immutability, omnipresence omnipotency, & omniscience.

1. Then for his Eternity. Because his goings forth have been from of old from everlasting, therefore the remnant of his Bre∣thren shall returne unto the Children of Israel. And he shall stand, and feed in the strength of the Lord, in the majesty of the name of the Lord his God, and they shall abide: for now shall he be great unto the ends of the earth. And this man shall be the peace, when the Assyrian shall come into the land, and when he shall tread in our palaces, Micah. 5.2,3,4,5. If he had beene but a meere man, if his coming forth had beene onely from Bethlehem Ephratah, he had been utterly unable to have accomplisht any of all this. He could not have brought in the fulnesse of the Gentiles, the remnant of his brethren, and have joyned them unto the believing Israelites: He could not have fed them: that is, he could not have made provision for them: He could not have governed, and protected them: He could not have been peace, and security unto them against the dreadfull fury of the Assyrians invasion. Our Saviour Christ having aver∣red, Joh. 8.51. that whosoever kept his sayings 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 predi∣cation 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 perpe∣tuity, indeficiency, and unbarrennesse of the Church, ver. 28.

1. He affirmeth the eternity of Christ. His duration is coëx∣tended 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 founda∣tion 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 exemp∣ted 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 un∣to God. The children of thy servants shall continue, and their seed shall be established before thee, ver. 28. Where, by the Chil∣dren, and seed of the servants of God, he doth not under∣stand 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. Ʋnto 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 ont 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 sal∣vation.

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 faith∣full 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 Sal∣vation, 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 de∣signe of saving the soules of such, as belong unto the electi∣on of grace.

In a second place, it is also a proofe of his Willingnesse and readinesse to do the worke. Can two (saith the Pro∣phet) walke together, except they be agreed; Amos 3.3. So may we say, can the Godhead dwell in the manhood, ex∣cept 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 con∣suming 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 God∣head with the manhood, in the person of Christ, is a full evi∣dence, 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 per∣son 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 Spi∣rit, 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 am∣plification, and exaggeration by comparison with his acti∣ons, 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, sub∣mitted

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 eminen∣cy 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 per∣son, so infinitely great and glorious, hath done, and suf∣fered 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 conse∣quently to accomplish all things requisite for the complea∣ting 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 a∣gainst 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 Mo∣ses, 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 ef∣fectuall disswasive from the pollution of sin. There can be no greater grace shewed towards man, then that God should vouch∣safe to unite to mans nature the person of his only begotten son. * 1.97 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 sa∣crifices 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 God∣head 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 following.

1. In the words foregoing. Beware, lest any man spoil you through Philosophy and vaine deceit, after the traditions of men, after the rudiments of the world, and not after Christ: for in him, &c. vers. 8. which words, I shall first expound in them∣selves, then shew the inference of them from the dwelling of all-fulnesse of the Godhead in Christ bodily.

1. Then, to expound the words briefely in themselves; They are an exhortation unto a carefull and heedefull eschew∣all of seduction by any additionals unto the doctrine of Christ. In them we have two things especiall remarkable 1. the danger. 2. The meanes of such seduction.

1. The danger of it▪ it is a spoiling of the soule. The word

is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it signifieth to drive away, as a prey, or bootie. Those, that seduce from Christ, by additions unto his Gospell, are the worst of thieves, or robbers: For they plunder men of truth and faith, of God and Christ, grace and glory; They carry away their soules from the fold of Christ, as a prey to be devoured by Satan. Besides, it is not a simple theft, but a kind of sacrilege, for it spoileth the soule, that was made after the Image of God, and consecrated, as a temple unto God, and reedeemed from Satan for the ser∣vice of God, by the bloud of him, in whom dwelleth all fulnesse of the Godhead bodily.

2. We have the meanes of such seduction, the impostures, or wiles, by which seducers withdraw men from Christ, Philosophy and superstition.

1. Philosophy: Beware lest any man spoile you through phi∣losophy: where, by Philosophy, is understood either the abuse of true Philosophy; and that is, when matters of faith are submitted unto the tribunall of reason: when the mysteries of the Christian Religion are tyed, and judged by the dimme light of nature: or else 2. the erroneous, though curious specu∣lations of some Philosophers, which were by the Gnostickes, and other Heretiques, brought into Divinity. Such perhaps might be the dotages of the Platonists, touching Angels, that they created the world, were mediatours between God and men; and therefore, were to be worshipped. This philosophy is the same with that science, falsely so called, of which Paul speakes 1 Timoth. 6.20.

A second imposture, or wile, by which seducers draw men from Christ, is superstition, tearmed here, by the Apostle, vain deceit. And unto this interpretation I am lead by these 2. considerations.

1. Because these words, vaine deceit after the tradition of men, have a great similitude, as in sound, so in sence and sig∣nification, with that which our Saviour speakes of the superstition of the Pharisees, Math. 15.9. In vaine they doe worship me, teaching for doctrines, the commandments of men.

2. Because our Apostle in the pursuite of his confu∣tation

of these seducers, disputes against severall branches of soperstition vers. 16, 17, 18, 20, 21, 22, 23. and expressely nameth will-worship, which is the same with superstition. I know the generality of interpreters thinke this clause to be added appositivè, or expositively, to explaine what is meant by Philosophy. The Apostle doth not condemne all philosophy, but onely that, which is vaine, and deceitfull: And then the particle (and) is as much as even, or, that is. Beware lest any man spoile you through Philosophy, that is, vaine deceit. I doe not deny, but that (〈◊〉〈◊〉) is many times redun∣dant, or used only expositively, but I suppose that is, when there is some absurdity in it's signifying a distinct thing. But now there can be no pretence for any such absurdity here, and therefore not to take it, as a conjunction copulative, shew∣ing a distinct thing, would be to offer violence unto the text. * 1.98

In the words, we have superstition described from 1. it's effect, deceit. 2. adjunct, vaine. 3. rule, and that is set downe 1. positively, and absolutely; After the tradition of men, after the rudiments of the world. 2. Adversatively, and not after Christ.

1. From it's effect, deceit. It deceiveth mens hopes, and expectations: 〈◊〉〈◊〉 it promiseth them acceptance with God, peace, and comfort to their consciences; and faileth in both. For God will reject all superstitious usages in his worship, with a great deale of indignation. Who-hath-required these things at your hands Isai. 1. And then unto an illight ned, and awakened conscience, reflection on them will afford nothing, but matter of terrour and repentance. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a drawing out of the way: For it is compoun∣ded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a path. From the notation of the word then we may observe, that superstition withdraweth men from the way, Christ, and from his way of worship, pre∣scribed in his word: whereupon it comes to passe, that the most superstitions persons, the strictest observers of humane inventions, are commonly the greatest neglecters of Christs owne ordinances.

2. We have here the adjunct of superstition, vanity; vaine

deceit. And vaine it is 1. Because empty, in that it is not accompanied with the grace of God: For God sanctifieth onely his owne ordinances. 2. Because unprofitable, to no pur∣pose. In vaine doe they worship me, teaching for doctrines the commandments of men, Math. 15.9▪ The end, which men propound unto themselves, in the worship of God, is the pleasing of him. And this is an end, unto which superstitious practices, the carnall devices of men, are used altogether in vaine, because they no wise conduce unto it: for they are so farre from pleasing God, as that they rather anger, and pro∣voke him. Thus the Israelites provoked him to anger, with their inventions, and with their counsell, Psalm. 106.29,43.

Next, we have the rule of this superstition, which the Apostle speaketh of, and that is set downe, 1. positively, and absolutely, 2. Adversatively.

1. Positively, & absolutely; and that is twofold. 1▪ the tradition of men, 2. the ceremoniall lawes of Moses, the rudiments of the world.

1. The traditions of men; vaine deceit after the tradition of men. The traditions of men are the same with the pre∣cepts of men, Math. 15.9. And why should we fly unto the commands of men, for direction in Go•• worship, as long as he himselfe hath given us a perfect and sufficient rule thereof in the scriptures, 2 Timoth. 3.15,16. Isai. 8.20. Acts 26.22. John 20.31. Those that obtrude, and presse the traditions of men, in the service of God, goe about to spoile mens soules, to carry them away from the true worship of God in Christ.

A second rule of this superstition, which the Apostle would have them to beware of, is the rudiments of the world; that is, the ceremoniall lawes of Moses, as appeares by collation of this place, with vers. 20, 21. of this chapter: as also with Gal: 4.3. The onely places besides this, where the phrase is used, in the new testament.

Now 1. They are tearmed rudiments or elements in an allusion unto Grammar, wherein letters are the rudiments or elements of all literature; even so the ceremonies of the Mosaicall law contained an elementary kind of instruction.

They were as it were the Primer, the A, B, C, of the Church, suited unto her age of infancy. Even so we, when we were Children, were in bondage under the elements or rudiments of the world, Gal. 4.3.

2. They are tearmed rudiments of the world, or worldly rudiments, because they enjoyned Corporeall, sensible, and in comparison of the more spirituall ordinances of the Gospell, earthly, and carnall ceremonies: And the reason of this appellation Estius conjectureth to be, Because the world is often in Scripture put for that part thereof, which is corporeall, and sensible; and in conformitie hereunto, the Leviticall sanctuary is said to be a worldly Sanctuary, Heb. 9.1. By this you see, that those, who presse the antiquated, and abrogated ceremonies of the Mosaicall law, are seducers, that carry away the sheepe of Christ from his fold, as a spoile, a prey, or bootie, Gal. 5.2.

Lastly, we have these two rules of superstition, the tradi∣tion of men, and the rudiments of the world, set downe adversatively, by way of Antithesis, or opposition: And not after Christ: that is, they are not after the doctrine, or commandement of Christ. Whatsoever is not after Christ, that is, according unto the doctrine of Christ, in the Gospell, is against Christ; and therefore, vaine deceit. The uncom∣mandednesse of a worship is sufficient to brand it for unlaw∣full. Nadab and Abihu offered strange fire before the Lord, which he commanded them not, Levit. 10.1. They have built the high places of Tophet &c. Which I commanded them not, neither came it into my heart. Jerem. 7.31.

You have seen the words expounded in themselves, I shall in the next place briefely dispatch the inference of this exhor∣tation, from the dwelling of all-fulnesse of the Godhead in him bodily, implied in the particle (for): Beware lest any man spoile you through philosophy and vaine deceit, after the tradi∣tion of men, after the rudiments of the world, and not after Christ; for in him dwelleth all fullnesse of the Godhead bodily. From the fulnesse of the Deitie, in the person of Christ, we may conclude the fulnesse, perfection, and all-sufficiency of his doctrine. And consequently the danger, vanity, and deceitful∣nesse

of all additions thereunto whatsoever, whether hea∣thenish philosophy, Pharisaicall, or Popish, the traditions of men, or Judaicall, the rudiments of the world. What seducers can more spoile the flock of Christ, then the patrons of such additionals: For they withdraw from all fulnesse in the God head, unto that which is but vaine deceit. They lead from the fountaine of living waters, unto broken cisternes, that can hold no water. The Philosophy of the Gentiles hath indeed a shew of wifedome, but it was but folly, and thick darknesse, compared with the wisdome of Christ. In him as man, were hid 〈◊〉〈◊〉 the treasures of •…•…sedome, and know∣ledge, vers. 3. of this chapter. And as the sonne of God, he was the eternall, uncreated wisedome; He was full and perfect God: His knowledge then was infinite, and therefore he was able to provide, not onely sufficiently, but abundantly for the instruction and salvation of his Church, without the supply of humane traditions, or Mosuicall ••eremonies. All men are lyars, and therefore, it would be a madnesse to embrace the traditions of men, as long as we have the truth it selfe to instruct us. The highest perfection of the saints of God, is, to be pantakers of the divine nature, to have the Godhead dwell in them operatively, in regard of it's gracious effects. Whereas the sonne of God hath the fulnesse of the Godhead dwelling in him personally; and therefore in comparison of his precepts, which are able to make even the simple wise unto sal∣vation, Psal. 19.7.2. Timoth. 3.16. the most specious, and plau∣sible traditions of even the best of men, are in matters of faith, and salvation, most vaine, empty, and deceitfull trifles. In Christ dwelleth an all fulnesse of knowledge, and we having so able a seacher, it would be extreame and unspea∣kable folly in us, to fall back againe unto our horne booke, unto the rudiments of the world, unto an elementary, world∣ly, or carnall way of instruction, by the ceremonies of Moses his law, that was accommodated onely unto the Childish condition of the Church. Besides, Christ himselfe hath abro∣gated all ceremonies of the law, and from the all-fulnesse of the God••head in him, we may gather his all-fulnesse of power and authority to make such an alteration. Because he is

God, he is Lord of the Sabbath, and all other ordinances in the Church. It is no lesse therefore then a treasonable presumption, for men to revive those lawes, which he hath repealed, to presse those observances, which he hath abo∣lished. Interpreters upon the place, generally make this observation upon the coherence, that the Apostle giveth this generall refutation of those three impostures before specified, that they are not according unto the doctrine of Christ, not after Christ, to shew that this consideration alone is ground enough to reject any doctrine, or part of worship. For he that derogates from the all-sufficiency of Christs do∣ctrine, detracteth from the alsufficiency, and infinitenesse of his Godhead. If men would but seriously consider, how great, and glorious a person he is, how infinitely wise, they would not listen unto impostors, but hang upon Christ's mouth onely, for direction in matters of faith, and worship. They would never dare to presume, to attempt any supply unto the unsearchable riches, or fulnesse of wisedome, the manifold wisedome of God, displaid in his Gospell, Ephes. 3.10. In him dwelleth all-fulnesse of the Godhead bodily; and therefore, beware least any man spoile you through Philosophy and vaine deceit, after the tradition of men, after the rudiments of the world, and not after Christ: The Deitie of Christ was the maine ground, why Peter professeth in the behalfe of the rest of the Aposties, a resolution to adhere constantly, and solely unto the doctrine of Christ, Joh. 6.68,69. 1. He layeth downe two reasons for adherence unto Christ's doctrine alone, 1. The alsufficiency thereof to instruct us in the way unto eternall life, and salvation. Thou hast the words of eternall life, vers. 68. and this he maketh good from the alsufficiency of his office and person, vers. 69. Thou art that Christ, the sonne of the living God: Thou are not onely man, but God. The sonne of the living God: therefore, thou art all-sufficient to be our Christ, our Priest, King, and Prophet; and therefore thou hast the words of eternall life. 2. We have the utter insufficiency of all created persons, to give us any light herein, whither shall we goe, vers. 68: that is, for the words of eternall life. Christ is the sunne of righteousnesse, Mal. 4.2. & therefore, will infallibly

guide us unto heaven. But if we forsake him, and follow any other light, it will prove like that of an ignis fatuus, it will lead us into the ditch, into the bottomlesse pit of hell.

We may enlarge this use farther, and proceede ab hypo∣thesi ad thesin: for the personall union of Christs Godhead with his manhood is a sufficient argument, not only against the abuse of philosophy, traditions of men, and rudiments of the world, but also against all other additionals, in the mat∣ter of salvation, unto Christ whatsoever; and that in regard of any of his offices. Because he is God man, Because in him dwelleth all-fulnesse of the Godhead bodily, therefore he he is able to save unto the uttermost; therefore he is an all-sufficient Prophet, able fully to instruct his Church; therefore he is an all-sufficient King, able perfectly to governe his Church; therefore he is an all-sufficient Priest, able fully to satisfy, and merit, and consequently able throughly to intercede for his Church. m 1.99 Zanchy upon the words makes this collection, that whosoever truely knoweth, that in Christ, man, dwelleth all▪fulnesse of the Godhead bodily, that Christ

is true God, and one God with the father, that he is true man, he will acknowledge, that the fulnesse of salvation is placed in Christ alone; and therefore, he will rest upon Christ onely for salvation, and not seeke for it elsewhere. Indeed to seeke for it elswhere is such a piece of folly or madnesse, as if a man, that hath a fountaine of living water in his owne garden, should fetch water for his occasions from stinking puddles: As if he that hath at home, in his owne house, a bottomlesse mine of gold, and silver, should search for it over a vast wil∣dernesse, where he can find nothing, but worth-lesse pebbles.

To proceede in a second place unto that, which the Apo∣stle in the words following inferreth, from the dwelling of all-fulnesse of the Godhead &c. in the humanity of Christ, And ye are compleat in him, which is the head of all principality and power, vers. 10. In the words the Apostle collects from the personall union two particulars. 1. The dignity of all Believers, the members of Christ. Because in him dwelleth all the fulnesse of the Godhead bodily; therefore ye are compleat in him. 2. The dignity of the humane nature of Christ, in comparison of the Angels. Because in him dwelleth all-fulnesse of the Godhead bodily, therefore he is the head of all principality, and power.

1. He inferreth herefrom the dignity of all believers: In him dwelleth all fulnesse of the Godhead bodily: And ye are compleat in him. Here I shall 1. open the words in themselves: And then 2. open the dependance of what is in them asserted, upon the personall union, The dwelling of all-fulnesse of the Godhead bodily in the humanity of Christ.

I shall 1. explaine the words in themselves. n 1.100 Some understand the words of the Godhead it selfe, dwelling in Christ, in as much as the dignity of the head redoundeth unto the body. What loving wife, but lookes upon the honour of her husband, as reflecting upon her selfe? And good subjects thinke themselves interested in the exaltation of their soveraigne. The extraordinary eminence, and renowne of particular persons, for prowesse, piety, learning, or any other personall worth, is interpreted a credit, and

honour unto their whole nation. Thus, we men should thinke our selves concerned in the personall union, Because therein our nature was advanced unto as great an height of honour, as it is capable of. It is (say the Schoolmen) of all unions of things really different, the greatest, and most excellent in genere unionis, and in genere doni. 1. In genere unionis; Because it is a most streight, close, and intimate con∣junction of things, betwixt which there is an infinite distance; to wit, of a pure act, with a passive power; of the highest spirit, with the lowest; may of the supreame spirit, with flesh; of an uncreated person, with a created nature.

2. It is greatest, in o 1.101 genere doni: It is the greatest gift God can bestow upon mankind; for therein God commu∣nicates unto a created nature, that infinite, and uncreated perfection, which he hath in himselfe, by communicating unto it a divine person, with a substantiall, and personall communication, then which no greater communication of the Deitie is imaginable.

This is apparent, 1. Ex parte ipsius unionis, from the union it selfe. For this union placeth man in an higher ranke, and order, then any other supernaturall gift: for it maketh that man is God, which no other gift, either of grace, or glory, can performe.

2. It is evident from the adequate tearme, resulting from this union, which is Christ▪ For he is more perfect, then any creature whatsoever. There be some, that have but a very remote interest in, and little benefit by this ennoblement of our nature, to wit, the enemies of Christ and his Church: for unto them, without repentance, it will minister but matter of greater terrour. How will they be confounded, to see, that he, whom they have all their lives long oppo∣sed, is so great and glorious a person, in whom dwelleth all fulnesse of the Godhead? &c. But now all true believers whatsoever, are nearely, and deepely concerned, and interested herein, 1. In regard of their intimate relation unto him; they are his members, friends, spouse, bone of his bone, flesh of his flesh. 2. Because this dignifying of his humanity by the hypostaticall union, was for their sakes, to make them compleate, to perfect

their happinesse, to render them righteous, and make them gracious, and glorious. This exposition, though it containeth nothing but truth, yet I conceive, is not the sense of the Apostle in this place. For the compleatnesse here included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated compleat, or filled, denominates believers immediatly to be compleate, impleate, or filled. But however Believers have interest in, and relation unto the dwelling of all-fulnesse of the Godhead in Christ, yet the fulnesse of the Godhead dwel∣ling in the humanity of Christ, doth not immediately deno∣minate them compleat: For to assert that, would open a plaine way unto the errour of Osiander, who held, that Believers are denominated righteous by the essentiall righ∣teousnesse of Christ's Godhead. The grossenesse of which tenet Gerhard loc. Com. tom. 2. de justificat. Chapt. 5. sect. 195. pag. 677. proveth amongst divers others by this consideration, that if Believers may be called righteous, from the essentiall righ∣teousnesse of God, then also they may be denominated om∣nipotent, from the essentiall omnipotency of the Deity. Indeed the fulnesse of the Godhead denominateth believers compleate, mediately, and causally: For it is the Cause, and ground of all their spirituall compleatnesse, and supernaturall perfection: so that they may be said to be compleat from it, though they cannot be so properly denominated compleate with it. But this cannot be the sence of the words, without a metonymie: And in exposition of scripture, we are not to flie unto tropes, unlesse there be some absurdity, if the words be taken properly; And what absurdity is there, if by the compleatnesse, or fulnesse, which is the abstract of the concrete compleate, or filled, in the text, we understand not the fulnesse of the Godhead dwelling in Christ, but a fulnesse, or compleatnesse derived, or communicated unto believers from Christ, with which they are truely invested, and which immediately denominates them.

Those that goe this way to worke, in the exposition of the place, are yet subdivided: For some restraine it unto the compleatnesse of justification; Others enlarge it unto the whole perfection, which a Christian participates from

Christ, unto the compleatnesse, as of their justification, so also sanctification, and glorification.

1. Some restraine it unto the compleatnesse of Belie∣vers justification, and they thinke, that the scope of the Apostle is to declare, that the compleatnesse or perfection, by which they are perfectly justified before God, lieth out of themselves, in Christ. Ye are compleat in him: that is, ye are compleate, not from him, by any inherent righteousnesse, for that is in this life incompleate, and imperfect; Isay. 64.6. But ye are compleate in him: that is, by a compleatnesse or perfection in him, which is imputed unto you, that is, ac∣cepted for you unto justification, 2 Cor. 5.21. 1 Cor. 1.30. Eph. 1.6. Phil. 3.9.

As for that stale objection of the Papists: Every thing is, what it is, formally, by something inherent in it selfe. Man then, cannot be formally righteous before God, with a righteousnesse that is in Christ, no more, then he may be denominated formally wise, from the wisedome of another. This is by some revived against the imputation of Christ's righteousnesse, with a great deale of eagernesse, and violence, who yet looke upon themselves as Protestants of the high∣est forme, and take it in great snuffe, to be told by any of compliance with Papists herein. As for the argument it selfe, these men would never have thus troubled the world with it anew, if they had but seriously considered the answers, that are given by the generality of Protestants hereunto. Two worthies of our owne nation, Abbot, and Ames, have given unto it so cleare, and full a solution, as I am confident will satisfy all impartiall, and unprejudiced readers.

1. Dr Abbot in his second part of his defence of the reformed Catholique against Bishop. pag. 423, 424. We say (saith he) that a man may be formally just two manner of wayes. A man is one way formally just in qualitie, Another way formally just in law. Formally just in qualitie is he, in whom is found the perfect inward forme and qualitie of justice and righteousnesse without spot or staine; and thus it were absurd indeed, to say, that a man may be formally just by the justice of another, because the inhe∣rent qualitie of one subject cannot become the inherent qualitie

of another. But in course of law and judgment, the forme of justice is not to be subject to crime or accusation, and he is formally just, against whom no action or accusation is liable by law. Now it is true indeed, that every one that is formally just in quali∣tie, is also formally just in law, but yet a man may be for∣mally just in law, who by inherent forme and qualitie is not just. For in this sort a man becommeth just by pardon and for∣givenesse, because pardon being obtained, the law proceedeth no farther, and all imputation of the offence in law is taken away, as if it had never been committed. And this is the state of our justice and righteousnesse in the sight of God, that through the imputation of the merit and satisfaction of Jesus Christ our sinnes are forgiven us, and thereby no accusation is liable against us, either as having done what we ought not to doe, or not done what we ought to do, according to the words of the Apostle, who shall lay any thing to the charge of Gods elect? If we respect inherent qualitie, there is enough to charge him with, but by forgivenesse of sinnes the same becommeth as if it had never been. In a word therefore, we are not formally just in qualitie, if God judge us thereby, being stained and defiled in all the righteousnesse that we have; but we are formally just in law, by the imputation of the righteousness of Christ, for that thereby a satisfaction is interposed, & our sins are remitted and pardoned, so that there is no let, but that God mercifully for his sake accepteth us unto ever lasting life.

As for the answere of Ames, it standeth thus. Non aliâ ratione formalitèr nos justos nominari, & esse dicimus, imputatâ Christi justitiâ, quam quâ is, cujus debitum ab altero solvitur, nominatur, & est ab illo debito liber, vel immunis: & quâ is, cui procuratus est alterius favor, aut graetia, nominatur, & est illi alteri gratus. Haec autem fieri posse probatur satis ab experientiâ communi. Bellarm. enervat. tom. 4. pag. 134. when we say, that we are righteous, and formally denominated such, by the righteousnesse of Christ imputed unto us, our meaning is no otherwise, then as when also we say, that a man is freed, or discharged from a debt, which is paid for him by another, or as when a man is said to be gracious with ano∣ther, when this grace or favour is procured by a third person. And again in p. 135. exempla quae profert Bellar. denominationū

ab extrinseca forma (res cognita, paries visus, athiops albus vestibus) nullam habent proportionem ad hanc. Fidelis est iustifis catus coram Deo justitiâ imputata. In istâ significatur moralis habitudinis ratio & status, qui pendet ex causâ extrinseca: sed nihil tale in illis apparet. Exempla apta sunt in scripturis: Infi∣delis est condemnatus; peccator est redemptus &c.

In a second place, some extend the place, so as that they make it to take in the whole perfection of a Christian, which is communicated, or derived from Christ, either by imputation or by reall infusion, and so it may be paraphrased by Ephes. 1.3. God hath blessed us with all spirituall blessings in Christ, with righteousnesse, grace, and glory. The intendment of the Apostle is to assert, that the cause, or Originall of all the compleatnesse of a believer, is Christ Jesus alone; And there∣fore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in him, is as much as, by him; (and such is the signification of it elsewhere: as, Col. 1.16. Ye are compleat in him: that is, ye are compleat for him, and from him: for his sake, as a meritorious cause, purchasing your compleatnesse, and from his reall influence, as a physicall cause, working, and effecting your compleatnesse. This sence of the words is more comprehensive then the former, and therefore to be embraced, if it be not otherwise liable unto any just exceptions, and whether it be so, I shall in the next place briefely exa∣mine.

1. How can Believers here in this life be said to be com∣pleat, as touching their sanctification, seeing the counter-lustings of the flesh are an undeniable proofe of the imper∣fection thereof.

For answer: Their sanctification is compleat, and full, in regard of parts, though not degrees. Every believer receiveth from Christ's fulnesse grace for grace, Joh. 1.17. Every one hath grace sufficient, 2 Cor. 12.9. sufficient for the mortifica∣tion of every lust, and corruption; sufficient to enable for the acceptable performance of every duty, necessary to salva∣tion. Quintus Curtius comparing Alexander and Parmenio together, passeth this censure upon them: Multa sine rege prosperè, rex sine illo nihil magnaerei gesserat. He prospe∣rously atchieved many things without Alexander: Alexander

did nothing of moment without him. If we compare a Chri∣stian with Christ, we may say, that without Christ he can doe nothing at all, Joh. 15.5. whereas he can doe all things through Christ, which strengthneth him, Phil. 4.13.

2. The like objection may be framed against the compleat∣nesse of Believers in this life, as touching their glorification: for though they have the first fruits and beginnings of glory, yet they are so overballanced by the unspeakable miseries of this life, as that Paul doubted not to say, that they were of all men most miserable, if their happinesse were confined un∣to this life, if in this life onely they had hope in Christ, 1 Cor. 15.19.

For answer: 'Tis true, Believers are not compleat actually, as touching their glorification, but yet they may be said in respect of it, to be compleat virtually and seminally; and for such an assertion, we have the warrant of Scripture. He that believeth on the Sonne, (saith John the Baptist) hath everlasting life, Joh. 3.36. not onely shall have it, but hath it. He hath it already in the seed, and root of it. The grace of the Spirit in his heart is a well of water, that will spring up unto everla∣sting life, Joh. 4.14. In this sence he that hath the Sonne, hath the life of glory, as well as a life of righteousnesse, and holi∣nesse, 1 Joh. 5.12. and so ground to rejoyce in hope of the glory of God, Rom. 5.2. Looke as a man, that is an undoubted heire unto great riches, might be said to be rich in reversion, if he could be assured to live unto the enjoyment of it. So Be∣lievers may be said to be compleat in regard of their glorifi∣cation, because there is a certainty of their full fruition of it: for they are heires apparent of perfect glory. The God and father of our Lord Jesus Christ hath according to his abundant mercy, begotten us againe unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 1 Pet. 1.3,4.

And this inheritance is made sure unto them by an eternall, and immutable decree, 2 Thes 2.13. by an irreversible, and unrepealable promise of an omnipotent God, Hebr. 9.15. that can breake through all difficulties, and overcome all im∣pediments

of it: As also by the purchase of an unvaluable price, by the testimony of an infallible spirit, sealing them unto the day of redemption, Ephes. 4.30. that is, deliverance from all bondage into the full liberty of the sonnes of God, Rom. 8.21. Believers then are happy, when others, nay themselves judge themselves in the very extremity of misery, when they walke in darknesse and see no light, Isaiah 50.10. There is you see, certitudo objecti; The future compleatnesse of their glory is a thing certaine in it selfe: and there may be certitudo subjecti. Such believers as walke humbly with their God, Micah. 6.8. and purifie themselves as he is pure, 1 Joh 3.3. may, and ought to reach that full assurance of hope, of which the Apostle speakes, Heb. 6.11. upon this account it is, that the Apostle saith, that we are saved by hope, Rom. 8. vers. 24. that is, we are saved here in this life, not in regard of a present, and plenary possession, or fruition, but onely in respect of an assured expectation thereof. And thus I have ended with the exposition of the words in themselves. I am in the next place briefely to examine the inference of them from the foregoing. There dwelleth in Christ, as man, all-fulnesse of the Godhead bodily; therefore ye, who believe in Christ, are compleat in him; for he is able to make you compleat: Because hereupon it followeth 1. that in all that he did, and suffer'd, there was an infinite merit, able to purchase this compleatnesse. 2. That there was in him an insinite power, able to conferre this com∣pleatnesse. Some understand those words of our saviour, Joh. 6.63. concerning the humanity of Christ, considered alone, without his Deitie. It is the spirit that quickneth: that is, it is the Godhead united unto the humane nature, that giveth spirituall life. The flesh profiteth nothing: that is, the humane nature of Christ, if it were disunited from the divine, it would be of little availe unto the quickenance of our soules. Its concurrence is not onely profitable, but necessary; yet it is onely instrumentall; and therefore, in the vertue of it's principall agent, the fulnesse of the God∣head dwelling bodily in it. If Christ had beene meere man, though clothed with all the power, that a creature is capable of, He could not have saved so much as one single

soule from eternall death. But he is God, as well as man, and therefore able to justifie, sanctifie, and glorifie even millions of worlds. With thee (saith the Psalmist unto God) is the fountaine of life, Psalm. 36.9. A fountatine that can never be exhausted. The fulnesse of the Godhead in Christ is not as a river, but as a sea, whence flow all those streames that make glad the city of God, Psalm. 46.4. It was from his Deity that there was in him an ample sufficiency, to finish the transgressi∣on, to make an end of sinnes, and to make reconciliation for ini∣quity, and to bring in everlasting righteousnesse, Dan. 9.24. Be∣cause his righteousnesse is the righteousnesse of God, Phil. 3.9. therefore it is appliable to, and available for all the belie∣vers that ever were, are, or shall be in the world. Because it was the great God, that was our Saviour, and gave himselfe for us; Therefore he hath redeemed us from all iniquity, and purified us unto himselfe a peculiar people, Tit. 2.13,14. Because he is the Sonne of God, therefore his bloud cleanseth us from all sin, 1 Joh. 1.7. therefore by one offering he hath perfected for ever them that are sanctified, Heb. 10.14. Because the Fa∣ther hath by eternall generation, given unto the Sonne to have life in himselfe, Joh. 5.26. therefore he quickeneth whom he will, vers. 21. He can quicken those soules, that are dead in sinns, and trespasses; and he will at the last day quicken those bodies, that have for thousands of yeares beene rotten in their graves. Because he is the Lord from heaven, 1 Cor. 15.47. The Lord of Glory, 1 Cor. 2.8. therefore he can clothe our mortall, and corruptible bodies with incorruption and immortality; He can change our vile body, that it may be fashioned like unto his glorious body, according unto the working, whereby he is able even to subdue all things unto himselfe, Phil. 3.21. Can you desire more comfort, then that, which this point yeeldeth: It promiseth as much perfection, as our natures can hold.

But it is indeed onely unto those, who are qualified; as those Colossians were, unto whom our Apostle directs this Epistle; Saints, and faithfull Brethren, Chapt. 1.2. who have received Christ Jesus, the Lord, rooted, and built up in him, and established in the faith, abounding therein with thanksgiving,

Chapt. 2. vers. 6, 7. This restriction is implied (thinke some) in that the Apostle doth not say, ye are compleate from him, or by him, but ye are compleat in him. That clause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in him, containeth (say they) a description of those, that are thus compleate. They are such, as are in Christ, as have an actuall inexistence in him; Such as are incorporated, and implanted into him by the spirit, and faith: And they are all new creatures, 2. Cor. 5.17. they have all the spirit of Christ, Rom. 8.9. Men may take a full draught of a * 1.102 naturall foun∣taine, and yet not goe into it, but stand without it. But now as for this spirituall fountaine, Christ Jesus, none can so much as sippe of the water of life in him, without passing into him, by the act of a faith, that purifyeth the heart, Acts 15.9. and worketh by love, Galat. 5.6. and out of the belly of him, that believeth, shall flow rivers of living water, John 7.38. Bran∣ches, separate from the vine, wither, and grow saplesse: Mem∣bers, cut off from the head, are dead, and become carrion. Professours, disunited from Christ, can have no vitall com∣munion with him, no participation of any true, and reall com∣pleatnesse from him. They are but livelesse pictures of Christians, have onely a forme of Godlinesse, onely the carcasse of that perfection, which Christ imparteth unto his members; and therefore, however they may be for their naturall, and acquired endowments, most accomplished persons, yet as touching spirituals, they are next to divels, of all creatures most imperfect, and incompleate, wretched, and miserable, poore, blind, and naked, Revel. 3.17. able to doe nothing, John. 15.5.

In a second place; Paul inferreth from the personall union, the dignity of the humane nature of Christ, in comparison of the good Angels. Because in him dwelleth all fulnesse of the Godhead, therefore, he is the head of all principality and power. Here examine we 1. what is meant by principality, and power, 2. How Christ, as man, is the head of all principality, and power.

1. Then enquire we, what is meant by principality, and power. In vers. 15. of this chapter, and in Ephes. 6.12. they signify evill Angels. But here they are taken onely for the

good Angels. Angels, which are tearmed in scripture, the elect Angels, 1 Timoth. 5.21. the Angels of heaven, Math. 24.36. the Angells of light, 2 Cor. 11.14. the sonnes of God, Job. 1.6. Job. 38.7. who are tearmed 1. Principalities, from that excellency, which they have by nature, and grace, above other creatures: they are the chiefe of the creation, as it were Prin∣ces, in comparison of other creatures.

2. They are stiled powers, for that Authority, which God hath delegated unto them, over other creatures.

For the restriction of the tearmes here unto the good Angels, I shall alleadge 3 arguments.

1. This headship is a sequele of the personall union, and therefore no meere creature shareth in it. But if it denoted barely a superiority over the wicked Angels, it were a privi∣ledge communicable unto the good Angels.

2. To be head is properly a superiority, that is some way or other beneficiall unto those, 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 probabili∣tie 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 dwel∣leth 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 per∣sonall union, obtained a more excellent name, then they; be∣cause thereby, as man, he is personally the sonne of God, * 1.103 God himselfe, the Lord and creatour of principalities, and powers.

2. Because in Christ, man, dwelleth all-fulnesse of the God∣head bodily, therefore he is an head of the good Angels, in regard of authority over them; they are his servants, his mini∣string 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 go••d Angels, in regard of internall influence upon thē. He is unto thē (say they) a mediatour, though not of redemption, or reconcilia∣tion, (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 me∣rits 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. Beca∣••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 confirma∣tion, and preservation of Angels, is an unscripturall no∣tion.

2. Christ merited for those, unto whom he was a media∣tour. 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. * 1.104 But now the scripture speakes not one word, or syllable of Christ's dy∣ing 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 igno∣rance 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 ho∣nour 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) com∣mand 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 Pre∣sidenteship 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 be∣hind were there red horses, speckled, and white. Then said I, O my Lord, what are these? And the Angell, that talked with me, said unto me, I will shew thee what these be: And the man, that stood among the myrtle trees, answered, and said, These are they, whom the Lord hath sent to walke to and fro through the earth, Zech. 1. vers. 8, 9, 10. Here we have the then low, and depressed condition of the Church, set forth by diverse particulars: It was night with her, a darke and sad time: she was in a valley or bottome: And this bottome was covered with the shadow of black and thick trees: It was in the bot∣tome among the myrtle trees. But now the King, and protector of the Church is ready for her succour, and reliefe. And therefore, he is said to be riding: And he is like a consuming fire, all in a flame with anger against her enemies; and therefore he is said to ride on a red horse. He is wayted and attended on by Angels, whom he employeth in his errands: They walke to and fro through the earth, vers. 10. And they give up their account unto

him, vers. 11. Behind him were there red horses speckled, and white. They were behind him, as souldiers following their captaine, and there were some for all dispensati∣ons. * 1.105 Red horses, ad praestanda judicia, for execution of his judgments: White horses, ad beneficia ejus praestanda, for conveyance of his benefits: And speckled horses, ad utrunque conjunctim, for actions of a mixt nature, partly for protection of his Church, and partly for punishment of her adversaries. Christs soveraignety over the Angels, is (you see) a very comfortable doctrine unto the people of Christ: As it is usefull for their consolation, so farther, it may serve for dehortation of them from the adoration, and invoca∣tion of Angels, which perhaps the Apostle particularly aymed at against the Gnosticks, and other seducers, that urged the worship of Angels, vers. 18. Suppose they be most excellent, and powerfull creatures, Princi∣palities, and Powers, yet they are still the subjects, and servants of Christ, our mediatour. He still is their head, and soveraigne, and therefore it were a very foolish part to forsake him, and flie unto their mediation. I shall conclude all, that I have to say on these words, with that of Calvin in locum. Sed interim tenendum est, sursum & deorsum cancellos nobis circundari, ne à Christo vel tantillum divertat fides nostra. This one thing must be kept in remembrance, that the Apostle here sets us limits up-wards, and down wards: Upwards, towards the Angels, Principalities, and powers: And down-wards, towards philosophy, and vaine deceit, after the tradition of men, and after the rudiments of the world: that so our faith may not swerve a jot from our head, and redeemer, Christ Jesus, in whom dwelleth all fulnesse of the Codhead bodily.

In Christ, as man, Secondly, there was a fulnesse of grace. There was in Christ (saith Pererius upon Joh. 1.14.) a threefold fulnesse of grace. For there was in him habituall grace, the grace of headship, and the grace of union, and

in all these three, he had a fulnesse. 1. The habit uall grace, con∣created with the soule of Christ, was most full, because it was in the highest degree, and in the highest manner, and in the grea∣test excellency, wherein it could be had, secundum rationem gratiae, and according unto the end, whereunto grace was ordained, which is the union of an intellectuall nature with God. He was full of grace, having every vertue, grace gift, operation, & effect of grace. 2. The grace of headship was most full in Christ, as reaching unto all the elect, not onely men, but angels also. 3. The grace of union was in him not onely full, but * 1.106 infinite: Because the union was made in the person of the word, which was of infinite perfection, and vertue. He nameth also another cause, for which this grace of union may be said to be most full: Because the word hath assumed into the unity of it's person, not onely the soule of man, but also his body, and all the parts thereof; All things whatsoever, that appertaine unto either the verity, or integrity, of the humane nature: Neither is this union of them with it, for a certaine determinate time, but for perpetuity; so that they never are to be separated therefrom: Thus Pererius.

For the fuller opening of this branch of Christs fulnesse, I shall handle these two following particulars: Christ as man was 1. the object. 2▪ the subject of a fulnesse of grace.

1. He was the object of a fulnesse of grace, taking grace, for the love, and favour of God. And to shew this, Solomon a type of Christ, was by the command of the Lord himselfe, tearmed Jedidiah: * 1.107 that is, beloved of the Lord, 2 Sam. 12.24. and Ephes. 1.6. He is tearmed absolutely, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Beloved: Because he is beloved above all others; and none are beloved, but in, and for him: Because it is he, whom the father loveth, and hath loved from everlasting, not for any other, but for himselfe, as being his naturall sonne, in whom there is a perfect resemblance of him. Agreeable unto this, is that, which Christ under the name of wisdome, speakes of himselfe, in Prov. 8.30. Then was I by him, as one brought up with him: and I was dayly his delight &c. Two things are here remarkable unto our present purpose, 1. in the Hebrew 'tis in the plurall number, * 1.108 delights, to signify that he was his greatest delight. And 2. we have the connexion of this delight

of the father in the sonne, and that on both the fathers, and the sonnes part. 1. It is connexed on the fathers part, with his creation of all things: Then was I dayly his delight: that is, when he prepared the heavens, when he set a compasse upon the face of the depth: when be established the clouds above: when he strength∣ned the fountaines of the deepe: when he gave to the sea his decree, that the waters should not passe his commandement: When he appointed the foundations of the earth, vers. 27, 28, 29. And the reason of this connexion of the fathers complacency in the sonne, with his creation of the heavens, the fountaines of the deepe, the sea, the foundations of the earth, was, to intimate, that the father tooke more pleasure in his sonne, then in the view of all his creatures, then in all the glory, and beauty, that was in heaven, and in earth. Next, we have the connexion of it on the sonnes part, and that 1. natu∣rall, and necessary, with his owne delight in the father: Re∣joycing alwaies before him, vers. 30. 2. gratuitous, and voluntary, with his complacency in the sonnes of men. Re∣joycing in the habitable part of his earth, and my delights were with the sons of men, vers. 31. The great and wonderfull inte∣rest he hath in his father's love, is (as some conceive) set forth by that expression in Joh. 1.18. He is in the bosome of his father: that is, in his bowels, in his dearest, and tenderest affections. For•• as Pelargus upon the place observeth) the bosome is the place of love, and therefore, to be in the bosome of the father, is to be dilectissimus, the most beloved of the father. Thus in common speech, intimates are tearmed bosome friends, and Joh. 13.23. the disciple, whom Jesus loved, leaned on his bosome. For Lazarus to be in the bosome of Abraham, Luk. 15.16. was to have a most intimate, loving, and friendly fellowship, and communion with him, and all Believers in glory. The intimacy, that ought to be betwixt husband and wife, is expressed in Scripture by their being mutually in one another's bosomes: And therefore, the husband is tearmed the husband of the wifes bosome, Deut. 28.56. And the wife, the wife of her husbands bosome, Micah. 7.5. Where∣as our Saviour in Joh. 17.11,21,22. affirmeth, that he, and the father are one, that the father is in him: and he in the father,

Cajetan, and others, expound this of that onenesse of affection, which is between him, as man, and the Father. Indeed Christ as God is one with the father, in regard of the divine essence, and will, as he himselfe affirmeth, John. 10.30. But that he is to be considered here, as man, Cajetan proveth by this at least probable argument. Christ is to be considered here, as praying; Now he prayeth as man, and not as God; And therefore he speaketh of himselfe, as incarnate. Christ man, and the father are one, by the indissoluble bond of mutuall love. They dwell in one another, by love; the father is in the sonne, as a person that is loved, is in the partie loving: And The sonne is in the father, as his beloved; as he, in whom he is well pleased. The fulnesse of Christ's grace, or favour, with the father, is in part implied by that metapho∣ricall expression, of Christ's sitting at the right hand of God. For in wordly courts, this was the highest place, next to the King; and therefore a marke of speciall, and extraordinary favour: and hereupon Solomon placed his mother, and hu Queene, at his right hand, 1 King. 2.19. Psalm. 45.9. In John. 3.35. you may gather the eminency of the fathers love of the sonne, from the vastnesse of the Authority, that he hath committed unto him. The father loveth the sonne, and hath given all things into his hand.

Because the father loveth the sonne, therefore he hath given all things into his hand; therefore he hath submitted the whole universe unto his disposall, and government. Indeed, we may best take the measure of the love of God, towards Christ, from the fruits, and effects thereof, that great dignity, and Authority, those great and glorious endowments, with which Christs humane nature was enriched. * 1.109 Of that I have spoken already, and of these I shall hereafter treat at large.

The scripture acquaints us with two reasons, that invest him into this high favour of God▪ 1. his relation unto him, 2. His service of him.

1. His relation unto him. Because he was his onely begotten sonne, Math. 3.17. Math. 17.5.2 Pet. 1.17. In which words there be 4. particulars, that signify the singularity of the fathers love unto Christ.

1. The q 1.110 repetition of the demonstrative Article, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for that hath it's weight; and importeth, that he is beloved of the father by way of excellency: And therefore, some expresse the force of doubling the Article thus: this is that my sonne, that my beloved. The doubling of the Arti∣cle then, doth not so much difference him from, as advance him above all other sonnes, whether Saints, or Angels: For he is a sonne by nature, they by adoption; in which regard he is called the first borne among many brethren: because though he be of right the onely sonne, yet, he is chiefe among many, in that he is the fountaine, and head of our adoption: and therefore hath the supremacy in the affection of the father.

For the father to say, that he is his sonne, is a sufficient in∣timation of his affection unto him. But he addeth, 2. that he is his r 1.111 beloved sonne. The word (beloved) is added, not for restrictions sake, as if God had any naturall sonne un∣beloved, as it often happens amongst men, but as a necessary epithete. For the sonne begotten naturally of God, in whom there is the perfect similitude of the father, cannot but be beloved by the father, with a perfect, and the highest love.

3. The father doth not content himselfe to say, that he is his beloved sonne, but affirmeth farther, that he is his beloved

sonne, in whom he is well pleased. Men may have sonnes, whom they may dearely affect, and yet they may be displeased with them. But Christ is such a sonne, in whom his fa∣ther delighteth, and with whom he is fully contented. This is my beloved sonne, in whom I am well pleased. The word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a fulnesse of approbation, an infinitenesse of affection, without any mixture of displeasure, and such an height of delight, complacency, and contentment, as is unex∣pressible. This is my beloved sonne, in whom I am well-pleased: that is, of whom I have an high estimate, unto whom I bare singular good-will, and affection, and in whom I won∣derfully delight, and rejoyce.

The Demonstrative * 1.112 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this) especially Math. 17.4,5. distinguisheth him from Moses, and Elias; and all other saints, as the Lord from the servants. He is exalted above the prophets, as a sonne; as a lord, above the servants. He is nearer, and dearer unto the father, then they are, or can be.

In Col. 2.13. He is tearmed the sonne of his love: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the Apostle useth an Hebraisme, whereby the geni∣tive case is put in the roome of an epithete. So that the son of his love, is as much as his beloved, or deareson, his most belo∣ved sonne. Looke as filius perditionis is filius perditissmus: that is, most worthy to be destroyed destinated, to destruction, desperately perishing, or notoriously wicked, Joh. 17.12.2 Thes. 2.3. So Christ is tearmed the sonne of Gods love; because he was transcendently beloved by God. As also because he was most worthy to be beloved: Because he was designed unto all the the possible expressions of love. Beza illu∣strates this Hebraisme by Psalm. 15.1. where the mountaine, or hill of Gods holinesse is as much as his holy hill, or moun∣taine. And Conelius A lapide paralelleth it with Prov. 5.19. Where the hind of loves is as much as the most beloved hind.

A second particular in Christ, that deserveth a fulnesse of grace, and favour with God, is his service of him, and obedience unto him, both active and passive. And hereupon is it, that in Math. 12.18. the Evangelist applieth unto Christ that of the propher Isaiah, Chapt. 42.1. Behold my servant, whom I

uphold, mine elect, in whom my soule delighteth, God had cho∣sen him to be his servant, a mediatour betwixt himselfe and man; and because he hath discharged this his office, there∣fore he is his beloved, in whom his soule is well-pleased. Therefore doth my father love me (saith Christ himselfe) John. 10.17. Because I laid downe my life, &c. Suitable unto this is that analysis, which s 1.113 Pareus makes of these words, this is my beloved sonne, in whom I am well pleased. The former part of of the words, This is my beloved sonne, con∣cerneth his person: The latter, in whom I am well pleased, regardeth (thinks he) his office, as he is mediatour, our Saviour, and surety, in, and for whom, God is propitious to us, and reconciled with us. Because he was his only begot∣ten sonne; therefore he was beloved by him: because he would faithfully discharge his office, therefore he was well-pleased with him. And hereupon it was, that his voyce was heard from heaven, as at his Baptisme, which was a publick inau∣guration of him, for the publicke performance of all his offices, so also in his transfiguration, which was a private pre∣paration of him, for the finall discharge of so much of his office, as was to be performed here upon earth.

But this is not the fulnesse meant here in the text. Col. 1.19. For Gods love of, and favour towards Christ, respected Christ onely objectively, and extrinsecally, as his adjunctum occu∣patum, terminated unto him. Whereas the fulnesse in the text regarded him subjectively, and intrinsecally, as adjun∣ctum receptum, dwelling, and inhering in him. This fulnesse therefore of Gods grace, and favour towards Christ, I shall passe over as soone as I have made some briefe use, and ap∣plication thereof.

The first use is of information. The fulnesse of Christs grace and favour with God, compared with the fulnesse of his afflictions, that he suffered by the decree of God, do cleare∣ly evince, that an height of love, and favour, is consistent with a depth of affliction, Christ was an object of a fulnesse of grace, and yet the subject of a fulnesse of sufferings. It pleased the Lord to bruise his naturall sonne, Isai. 53.10. Therefore it is no marvell that he scourgeth every adopted son, whom he

receiveth, Heb. 12.6. If the darling of the father, the first borne among many brethren, our elder brother, were all his life long a man of sorrows, and acquainted with griefe, Isai. 53.3. oppressed and afflicted, ver. 7. If he suffer'd before he enter'd into his glory, Luk 24.26. The rest of the brethren then must not thinke it strange, if their way lieth through much tribu∣lation unto the Kingdome of God, Act. 14.22. Christ was the beloved son of God; even when he hung upon the crosse, even then was the Father well pleased with him. And there∣fore, to ro•…•… in a prison, to expire in an ignominious way, at a stake, or upon a scaffold, or under a gallows, is not in it selfe a marke of Gods displeasure unto his children. The Sonne of Gods love cryed out, that he was sorsaken of God, Mat. 27.46. that is, deprived of the sense of all consolation: and therefore, spirituall desertions are not alwayes an argument of disfavour. Gods dearest children may for a long time walke in darknesse, and see no light, Isai. 50.10.

A second use is of consolation. For this fulnesse of grace unto Christ reflecteth, in some measure, upon his members. It is impossible, that God should hate or abhorre those that are so neerly related unto the Son of his love. If he delight in him, he cannot be averse from them. If the name of Christ be Jedidiah, beloved of the Lord: His spouse's name is Hephzi∣bah, because the Lord delighteth in her, Isai. 62.4. The God of heaven cannot looke upon the members as enemies, as long as the head is his favourite. If he be gracious, they can∣not be disgracious. Because he is in the bosome of the Father, therefore they are not strangers unto the father, but he will carry them in his bosome too, as a nursing father beareth the sucking child, Numb. 11.12. If the first borne be beloved, by way of eminency, the rest of the brethren are beloved too, in a way of subordination. If he be the primary object of Gods love, They are the Secondary. If he be God's elect servant, in whom his soule delighteth, Isai 42.1. then he hath chosen us in him, that we should be holy, and without blame, before him in love, Eph. 1.4. Aquinas part. tert. quaest. 24. art. 4. deter∣mineth, that the predestination of Christ is the cause of our pre∣destination, non secundùm actum praedestinantis, not in regard

of the act predestinating. For God, with one and the same act, hath predestinated us and Christ; And nothing can be the cause of it selfe. But secundùm terminum praedestinationis, in regard of the terme, or effect of predestination. Because the grace, unto which Christ was predestinated, is the cause of that grace, unto which we are predestinated, and that both meritorious, and exemplary; whom he did foreknow, he did also predestinate to be conformed unto the image of his Son, that he might be the first borne among many brethren, Rom. 8.29. our Saviour in that solemne prayer of his, Joh. 17. hath ver. 22. this passage, The glory which thou gavest me, I have given them. Where Maldonate, by the glory which the Father gave him, understands his love of him. For was it not an unspeak∣able glory unto his manhood, to be so superlatively beloved by God? And was not the publication hereof, at his Bap∣tisme, a publicke glorifying of him? Well, this affection of his Father he deriveth unto all believers: for 'tis for his sake that his Father setteth his heart upon them. The glory which thou hast given me, I have given them: that is, saith Maldonate, as thou hast loved mee, so have I loved them. If God accept of him, he will not refuse any that belong unto him. It is noted by some concerning Math. 3.17. that the preposition, in, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is more comprehensive, then with, or by, or through whom; for it signifies, not onely that God is well-pleased with Christ, but also that he is well-pleased with others for his sake: And who should those others be, but such, in whose hearts he dwelleth by faith; for they are, as it were, parts of his fulnesse, Ephes. 1.23. God's complacencie in his Sonne exempts them alone, of all the sonnes of men, from his dis∣pleasure: and if God be well pleased with them, it matters not who is displeased. If they have his favour; they need not feare any mans frowne. His grace and love is an impregnable bulwarke against the hatred of all the world.

But to breake the consolation that this point affords unto the members of Christ into some particulars, They may hence inferre, that here in this life they shall enjoy a full remission of their sins, a gracious acceptation of their persons, a plentifull provision for their wants, an assured and continuall con∣firmation

of their graces; and then (for the life to come) they may hence undoubtedly expect the full, and perfect glorifica∣tion of their soules and bodies.

1. They may conclude the full remission of their sins from the fulnesse of Christs grace, and favour with God. If any man sinne we have an advocate with the father, 1 Joh. 2.1. an advocate, that is in the bosome of the father, Joh. 1.18. that hath his eare, and heart. And such an advocate must needes prevaile. Ahasuerus, a barbarous King, could not withstand the petition of his Queene, for the life of her peo∣ple, Esth. 8. And can God (thinke you) deny the interce∣ssion of his beloved sonne, for the life, and pardon of his Queene, his Church, and people. We have an advocate with the father. The judge, whose favour and mercy in our behalfe he, as man, imploreth, is his father, and our father in him: And a father cannot be inexorable unto a sonne, pleading for his brethren. We indeed are guilty, but he is innocent. We have an advocate with the father Jesus Christ the righte¦ous. He is righteous, and therefore needs no remission for himselfe; And so might the better, and more boldly, speake for us, if his intercession were onely out of Charity. But his intercession is out of justice, and in a way of autho∣rity, for what he hath merited; and therefore cannot have a repulse. He is such an advocate, as is also a propitiation, vers. 2. that is, a propitiatory sacrifice for our sinnes. He hath fully satisfied Gods justice for all the sinnes of all his people; And therefore, he may justly challenge the forgive∣nesse of them. Beza and Maldonate thinke, that in those words, Math. 3.17. and 17.5. In whom I am well-pleased, the father signifieth, that Christ alone is the mediatour, and peacemaker, between God and man. When he looketh upon him, he layeth aside all indignation, and is fully appeased, and reconci∣led. This may comfort against the incessant accusations of Satan: He accuseth the brethren before our God, day and night, for their sins, Revel. 12.10. But the intercession of the be∣loved will silence all his accusations. When Alexander the great had read over a long letter, which Antipater had written unto him, against his mother Olympias: Loe (saith he)

Antipater knoweth not, that one teare of a mothers eye will wipe out ten-thousand such letters. Christ's intercession now in heaven is not, as it was in the dayes of his flesh, with cryes, and teares, Heb. 5.7. but in an authoritative way, in the right, and vertue of his sacrifice, his death, the bloud of sprinkling, which speaketh better things, then the bloud of Abel, Heb. 12.24. And the sacrifice, the bloud, the death of the sonne of Gods love, is sufficient to blot out all the criminations, that the accuser of the Brethren puts up against them.

2. They may hence inferre the gracious acceptation of their persons with God. Of his fulnesse have all we received, and that grace for grace, Joh. 1.16. that is, (as Pelargus out of Chemnitius expounds that clause) we are gracious, and ac∣cepted with the Father, for that grace, wherewith he loveth, and accepteth the Son, made under the Law for us. Hereupon is it also, that Pareus supposeth, that those words of the Apostle, Ephes. 1.6. in his grace he hath made us accepted in the beloved, are a commentary of this part of the Fathers voyce from hea∣ven, In whom I am well-pleased. And hence also Beza compa∣reth those words of the father with Exod. 28. ver. 36, 38. where the high Priest is commanded to appeare before the Lord, with a plate of pure gold upon his forehead, upon which was to be engraven, Holinesse unto the Lord, that the people of Israel might be accepted before the Lord. For herein the high priest was a type of our great high Priest, Christ Jesus, in whose face, and for whose sufferings and mediation, God accepted the person, and services of his people: And this acceptation of them by God should worke their hearts unto an holy and humble disdaine of all the scorne and contempt of the world. If God accept, and embrace them, for the sake of his beloved, what need they care, though all the enemies of him, and his beloved, despise them, and shunne all conversation with them.

3. From the dearnesse of Christ unto God, compared with Gods exposall of him unto death for his members, they may conclude, that God will make plentifull provision for all their wants. It is the inference of the Apostle himselfe Rom. 8.32. He that spared not his owne sonne, but delivered him

up for us all: how shall he not with him also freely give us all things. He that soared not his owne sonne, his deare son, his most tenderly beloved sonne; but delivered him up for us all unto the slaughter, how shall he not with him freely give us all things: that is, all things needfull for our eternall happinesse, and salvation: all things, that pertaine to life and godlinesse, 2 Pet. 1.13. The promises of the life that now is, and of that which is to come, 1 Timoth. 4.8.

4. They may hence be certaine of a continuall con∣firmation of their graces, and preservation from Apostacy. Gods t 1.114 love of them is, like his love of him, immutable. Thou hast loved them, as thou hast loved me, (saith Christ) Joh. 17.23. If the head be alwaies the beloved, the members can never be hated. The fruits therefore of this love, the gifts and callings of God are without repentance, Rom. 11.29. If the naturall sonne of God be daily his delight, and that as well unto, as from eternity: Therefore with everlasting kindnesse he will have mercy on his adoptive sonnes. The mountaines shall depart, and the hils be removed; But my kindnesse shall not de∣part from them, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on them, Isai. 54.8,10.

But now if he should not uphold, and establish them by his spirit, Psalm. 51.12. if he should not continually support, and underprop their graces, but suffer them totally, and finally to decay and wither, this would be a palpable withdrawing of his loving kindnesse, and a shutting up his tender mercies in anger. Besides, the sonnes love of them resembleth the fathers love of him, Joh. 15.9. As the father hath loved me, so have have I loved you. Now there is no change in the fathers love of him, therefore neither in his love of them: And therefore we may conclude, that as it is their duty, so it shall be their priviledge, and happinesse, to continue in his love. The Apostle Paul professeth, in the behalfe of all believers, that nothing can divorce them from the love of God, in Christ, that is, for Christ. I am perswaded (saith he) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from

the love of God, which is in Christ Jesus our Lord, Rom. 8.38,39. In those last words, which is in Christ Jesus our Lord, The Apostle layeth downe the ground of the perpetuity of God's love of his children. 'Tis not in themselves, but in Christ Jesus: that is, it is for his sake, for that unalterable affection, which he beareth unto him.

Lastly, from the eminency of God's favour unto Christ, his members may with confidence expect the perfect, and full glorification of their soules and bodies hereafter in heaven. For our Saviour himselfe, in that prayer of his Joh. 17. ha∣ving petitioned for the glory of all that were to believe on him, he inforceth this his petition, by representing unto the Father the love, that he hath borne unto him as man from all eternity. Father, I will that they also, whom thou hast given me, be with mee where I am, that they may behold my glory, which thou hast given mee: for thou lovedst me before the founda∣tion of the world, ver. 24. Is is as if he had said: That love which thou bearest unto me, expresse unto those that are mine. As thou loved'st mee, invest them with that glory, which thou hast decreed unto my humanity. Believers then may as confidently expect their owne glory, as they are assured of the Fathers affection unto Christ: and this assu∣rance should digest all their sorrowes, and miseries, here in this life.

From Consolations I proceed unto Exhortations, and they shall be directed, either unto the enemies, or members of Christ.

1. Then for enemies, and aliens; they may hence be exhor∣ted 1. Unto humiliation for their past enmity against Christ. 2. Unto a serious and earnest endeavour after reconciliation, and union with him.

1. Unto humiliation for their past enmity against him, and his, his members, ministers, and other ordinances. Who dare almost oppose the Minions of earthly Princes: for Hi∣story presents us with plentifull instances of such, whom their very frownes have ruined. O then the hatred of heavens fa∣vourite must needs be infinitely more fatall, and unfortunate, Because he is able to crush his most potent adversaries.

tremble then to consider, that all thy life long thou hast hated the beloved, loathed and abhorred God's darling, been averse from the Son of his love: rejected his elect servant, in whom his soule delighteth, been a most disaffected, and ma∣lignant Antagonist unto him, in whom the Father is well∣pleased.

2. Because Christ is so highly graced with God, all his enemies may be exhorted to doe, what lieth in them, for the future, for reconciliation and union with him, by application of themselves unto the diligent use of such meanes and or∣dinances, as God hath sanctified, and set apart for that pur∣pose. For those that are not united with him cannot expect so much as a good look from God, because God is reconciled onely in him, 2 Cor. 5.19. he accepts none but in the be∣loved, Ephes. 1.6. He is well pleased with none, but such as are in him. Those that are out of him lye under the displea∣sure and wrath of God, which is a consuming fire. In terrene courts, how ambitious are men to be related unto the grand favourite, as knowing, that he is the channell of all conside∣rable preferments. Should it not then be the utmost ambiti∣on of men, to have relation unto Christ: for through him onely God dispenseth all saving favours unto the sonnes of men. We may say of him, in reference unto God, as Tacitus did of Sejanus, the powerfull favourite of Tiberius: ut quis{que} Sejano intimus, ita ad Caesaris amicitiam validus. Contrà, quibus infensus esset, metu ac sordibus conflictebantur. He that was an intimate of Sejanus, needed not with any great labour search for honours: He that had him his enemy, languished under dispraise and misery. None had any honour without his favour: Neither without him could any keep any place of either profit or credit, with security. Besides, I shall yet far∣ther propound, by way of motive, to stirre up unto this uni∣on, this following difference, betwixt the Court of Heaven, and those of earth. Though men do not shine, and glitter in earthly Courts, they may be safe in a retired privacy. But now in the Court of Heaven there is no middle betwixt the two extreams of intimacy and hatred. They are all either ene∣mies, or intimates. Those are under a cloud, that are not in

grace and favour. All they are rejected, that are not accep∣ted in the beloved: And therefore in disunion from Christ there is nothing to be expected but rejection, disgrace, shame, everlasting contempt, and confusion.

I passe on unto those exhortations, that concerne the members of Christ, and they are seven.

1. If we compare the transcendency of Gods love of Christ, with the greatnesse of his sufferings for their sins, this will afford a strong argument unto an hatred of, and sorrow or humiliation for sinne: For nothing can more lively disco∣ver the hainousnesse of sin, and the terrour of Gods wrath against it. Christ was an object of a fulnesse of grace and fa∣vour, and withall he was the object of a fulnesse of wrath, as our sins were charged upon him, as our surety: He was woun∣ded for our transgressions, & bruised for our iniquities, Isai 53.5. For the transgressions of my people was he stricken, ver. 8. He made his soule an offering for sinne, ver. 10. God would never have used such a rigour and extremity of severity towards his deare Sonne, for sinne imputed to him, if sinne had not beene a thing, which he infinitely abhorred. O what hor∣rour is there in that, for which God was u 1.115 angry with the son of his love, for which (for a while) he deserted him, in whom he was well pleased, which turned the favourable coun∣tenance of a loving father, into frownes against a beloved sonne.

2. They may hence be exhorted unto a fulnesse in their love of Christ. If he be the beloved of God, it is fit that he should be their beloved too, that they may say unto him, as the Church, Cant. 1.7. O thou whom our soule loveth. He is in the bosome of the Father; & therefore he should be no stranger unto our bo∣somes. We should alwaies lodge him in our hearts, thoughts, and affections. We should not be cold and remisse in our love of the Sonne of Gods love. He ever was, is, and will be the delight of God, and therefore our complacency should be in him, above all the creatures. God hath set his whole love upon him, and therefore we semblably should set our whole hearts upon him also, and not divide them betwixt him and the creature, betwixt him and our corruptions.

3. The members of Christ may hence be provoked unto thank-fulnesse, and that both unto the father, and unto Christ himselfe.

1. Unto the father, and that in regard of two consi∣derations.

1. Because his love of him is the Originall of his love of us. 2. The giving of a person, so highly beloved, unto the death for us, is a most evident demonstration of the un∣measurablenesse of his affection unto us.

1. Then let us glorify him for the fulnesse of his love unto Christ, as man, and mediatour, because it is the Originall of all the love, that he bareth unto his Children, if we speake of Gods love quoad effectum: that is, it is the foun∣taine of all the good decreed unto them. Christ's election is the cause of our election, non quoad actum eligentis, not of the act of election: for that being in God, is the same with God himselfe, and therefore independant, and without a cause; but quoad res electione praeparatas, as touching the grace and glory, unto which we are by election designed. All the fruits, and effects of our election, are derived unto us from Christ's election. And if Christ, as man, had not been elected unto the grace of personall union, a ful∣nesse of habituall grace, and perfection of glory, we had been for ever rejected from the presence, and favour of God. If he had not beene the sonne of Gods love, we had all of us been for ever Children of wrath, and sonnes of perdition; and therefore is it, that John the Baptist, in his testimony of Christ, ascribes unto him the comming of grace or favour unto men. The law was given by Moses, but grace, &c. came by Jesus Christ, Joh. 1.17. If Jesus Christ had not come in the flesh, the grace of God, that bringeth salvation, had never appeared unto the sonnes of men, Tit. 2.11. but they had all of them for ever layne under the curse, and condemnation of the Law. In that benediction of the Apostle, 2 Cor. 13.14. grace is appropri∣ated unto Christ, and that not onely as God, but also as man, The grace of the Lord Jesus Christ. He was in himselfe the prin∣cipall object of Gods grace and favour: & he was the meritorious cause of it's derivation unto us: He purchased, and procured

all the grace and favour we enjoy with God. Hence also is it, that the Angels in their doxologie averre, that the good will of God accrewed unto men by Christ incarnate, Luk. 2.14. After the fall, all the expressions of Gods good will unto mankind were for the merits of his beloved: In him alone he was well pleased. Our Saviour himselfe, Joh. 17.24. prayeth for the glorification of believers, upon the account of his Fathers love of him. Father, I will that they also, whom thou hast given mee, be with mee where I am, that they may be∣hold my glory, which thou hast given mee: for thou lovedst me before the foundation of the world. This sufficiently intimates, that they owe all their glory unto Gods love of Christ, as man, and mediatour: for otherwise there were little congru∣ence in bringing this, as an argument to back his prayer for that. If God then had not loved Christ before the founda∣tion of the world, lapsed man could never have been glorified, never have seen the face of God in heaven. God hath blessed us (saith the Apostle) with all spirituall blessings in Christ, Eph. 1.3. that is, for Christ's sake. All the sweet and precious pro∣mises of the Gospell are as so many beames of Gods love; and that they shine upon us, it is onely by reflection from this Sun of righteousnesse. If the light of Gods counte∣nance had not shined upon him, we had still sate in dark∣nesse, and in the shadow of death. Not so much as one pro∣mise of the Gospell had ever shone upon our poore soules: for all the promises of God in him are yea, and in him Amen: that is, they are all made, and performed for him, 2 Cor. 1.20.

2. The dearnesse of Christ unto the Father, compared with the Fathers exposall of him unto death for us, clearly de∣monstrates the matchlesse eminency of the Fathers love unto us, and so is a very pressing argument for our thanksgiving: See what our Saviour himselfe speakes in exaltation, and as it were admiration of this love, Joh. 3.16. God so loved the world, that he gave his onely begotten sonne, &c. The particle (so) points out such an height of love, as is unexpressible: Ran∣sacke all the Poëts, and in all their fictions you can find no paralell unto this love: That he should seeme for a

time, to suspend his love unto his beloved, that he might ex∣tend his love unto enemies, unto traytors, and rebels; that he should deliver up the sonne of his love unto the utmost severity, and rigour of the law, for the ransome of Chil∣dren of wrath; that he should not spare him, for this in∣tent, that he might spare them: that hee should make him a curse, to redeeme them from the curse of the law, Galat. 3.13. that hee should scourge him, to heale them, Isai. 53.5. punish him, to save them: give him up unto death, that they might enjoy eternall life: that he should de∣sert him, in point of consolation, that they might not be eternal∣ly lost, but embraced in the armes of his love for ever. O this speaketh the most transcendent love, that ever God shewed towards any miserable creature. And therefore the most en∣larged thankes, and praises, will fall infinitely short of it.

In the next place, if we consider the connexion of this ful∣nesse of Gods love unto Christ, with Christ's fulnesse of love un∣to us, we shall find very great reason for the direction of our thankes, and praises unto Christ himselfe, as well as unto the Father. We have these two fulnesses of love connexed by Christ, under the name of wisdome, Prov. 8.30,31. Though he was by God, as one brought up with him: and was daily his delight, rejoy∣cing in the habitable part of his earth: and his delights were with the sons of men. Which passage we may expound by those words of our Saviour, Joh. 15.3. As the Father hath loved me, so have I loved you. O what an astonishable condescention is there in this love of our Saviour, that the darling, and onely beloved of the great God of glorious heaven, should fetch a spouse from this miserable earth, should cast his eye, and set his heart upon such forlorne creatures, and depraved sinners, as we are; that he, which is in the bosome of the Father, should take such despicable wretches, as we are, into his owne bo∣some, marry us unto himselfe, and rejoyce over us, as a Bride∣groome rejoyceth over his bride, Isai. 62.5. Such was the happi∣nesse of Christ, in the fruition of his Fathers eternall love, as that it was uncapable of any further improvement. But yet notwithstanding this his happy state and condition, he stoop∣ed so low as to make his rebellious servants the objects of

a boundlesse affection. Was not this, as it were, a debasing of himselfe; and such a mercy unto us, as is above recom∣pence? All that we can do, is humbly and thankfully to ac∣knowledge, admire, and adore it; to resigne up our selves un∣to the service of him, and unto suffering for him (if he ho∣nour us with a call thereunto,) and to make it the chiefest matter of our care, to decline whatsoever is unsuitable unto this high place of grace and favour with him, and will reflect any dishonour, or reproach thereon.

4. The height of Christs grace and favour with God should prevaile with us for obedience unto his doctrine, and submission unto his directions. This use was made of it by Christ himselfe, Prov. 8.30,32, &c. I was dayly his delight. Now therefore hearken unto me, O ye Children: for blessed are they that keepe my wayes, vers. 33. Heare instruction, and be wise, and refuse it not. It is also pressed by his father, in his transfiguration, Math. 17.5. This is my beloved son, in whom I am well-pleased: Heare ye him: that is, in the language of scripture, obey him, accept him, not onely as a priest, to satisfy for you; as a redeemer, to save you; but also as a pro∣phet, to instruct you; as a King, and soveraigne Lord, to governe, and guide you. The onely begotten sonne is alone in the bosome of the father, and therefore best acquain∣ted with his mind and will, and consequently best qualified, and enabled for the revelation thereof. He onely can declare him: for no man besides him hath seen God at any time, Joh. 1.18. Unto him therefore in his word let us onely have recourse, for instruction in things towards God: And unto such instructions let us lend an open eare, and heart, let us yield a ready and full conformity, without farther con∣sulting with flesh and bloud.

5. Because Christ is in such great grace and favour with God, it will be discretion to have all our addresses unto, and worship of God in his name, through his mediation. He is the powerfull favourite of heaven, and therefore all accesses unto the God of Heaven are by him, all dispatches from heaven unto earth passe through him, not a promise, not a saving mercy, not a word of peace and comfort is

conveyed unto a believing soule but through his mediator∣ship. The greatest part of publicke ceremoniall worship under the law was lawfull, and acceptable unto God, onely at the Temple in Jerusalem. Sacrifices were to be offered onely upon the Altar there, Isai. 20.4. and 56.7. The Temple and Altar were herein types of Christ, in whom alone the whole morall worship and service of God is ac∣ceptable, out of him God rejecteth, and looketh upon the most glorious performances, as heathenish abominations, as the butchery of a man, the cutting off a dogs neck, the offering swines bloud, the blessing of an Idol, Isay. 66.3. It is in the beloved alone, that God accepteth of, and is well pleased with, as our persons so our services; all prayers preferred, all duties performed in his name will speed well, and find a gracious, and favourable reception. It is related in Plutarch of The∣mistocles, that when he fled from the fury of his Citizens, unto Admetus, King of the Molossians, whom yet he had formerly provoked, he tooke the Kings little young sonne in his armes, and went and kneeled downe before the Altar in his chappel, which humble manner of sueing the Molo∣ssians tooke to be most effectuall, and such as was not to be refused. When being pursued by the guilt and cry of our sinnes, the rigorous sentence of the law, the accusations of Sathan, and the terrours of our owne conscience for them, we runne unto an incensed God for mercy, there is no way to appease him, but to take his deare sonne in the armes of our faith, and to lodge, or offer him, as it were, upon the Altar of his bosome. This is such an enforcing manner of supplication, as that God in his new covenant of grace hath engaged himselfe unto a complyance with it.

6. Because Christ is so eminently gracious with God the father, we should be stirred up unto a correspondency with him in his affections, to love those persons and things, which he loveth, and to detest whatsoever he hateth. Courtiers usually seeme at least to proportion all their pa∣ssions unto those of the Princes minion. They admire whatsoever he liketh; they adore whomsoever he affecteth; and professe a deepe dislike of all that he disaffecteth. They

affront and quarrell all upon whom he frowneth. Well then, may not we be ashamed, that there is not the like com∣pliance in us with Gods favourite. We dote upon sin, which his soule abhorreth. We delight in that company, and those places, unto which he is a stranger. We loath those ordinances, which have his most evident approbation, and institution. Those unsavoury and prophane jests, rotten com∣munication, that are an abomination unto him, and stinke before him, are the matter of our greatest merriment. We distast most the conversation of those, that have most inti∣mate communion with him. Those are an eye-sore unto us, who are as tender unto him, as the Apple of his eye. His jewels, Mal. 3.17. his crowne jewels, his crowne of glory, and royall diademe, Isay. 62. ver. 3. are accounted by us as the filth of the world, and offscouring of all things, 1 Cor. 4.13. There is no∣thing, that he esteemeth more amiable in men, then the beauty of holinesse, the Image of God. This is the chaine upon the neck of his spouse, Cant. 4.9. that ravisheth his heart; And there is nothing more, that our hearts rise against. O, what a dange∣rous thing is this antipathy unto him, that is in the bosome of the father, & at his right hand. How unsafe is it to be thus opposite unto his affections; Hereby we must needs incurre the displea∣sure both of him & his father, and that is the undoubted path unto everlasting ruine, and destruction; for in their favour is lise, Psalm. 30.5.

7. And lastly, If Christ be so great and gracious with God, It then very much concerneth us to labour for assu∣rance of his love, and favour. For we must needs be liable unto perpetuall torment and terrour of mind, as long as we are in suspense of our eternall condition; As long as we are doubtfull, whether we shall be for ever miserable or happy. And the wrath of Christ, who is chiefe in the affection of the father, is (as Solomon speakes of the wrath of a King) as the messengers of death, and roaring of a lyon. Whereas on the other side, in the light of his countenance is life, and his favour is as a cloud of the latter raine, Prov. 16.14,15. and 19.12. and 20.2. If he smile upon a soule nothing can make it miserable, and if he frowne upon it, nothing can make it happy.

For God is reconciled to none, but in and through him. He makes none blessed but for his sake. Well then, we can expect no tranquility of spirit, no solid comfort, no sound peace of conscience, no joy unspeakable, and full of glory, un∣till we have attained a certaine and well bottomed perswa∣sion, that the sonne of Gods love, in whom alone he is well pleased, hath lifted up the light of his countenance upon us.

What I have said touching our assurance of Christs love, may be applied unto our assurance of Gods love of us in and for Christ. For it is of no lesse importance, as being inseparably connexed therewith, and the ground and cause thereof; and therefore, without Gods love of us for Christ his sake, we can never be happy, and without assurance of it, we can never be comfortable. Hereupon is it, that in the salutations prefixed unto most of Paul's epistles, peace is made a sequele of grace from God our father, and the Lord Jesus Christ. Without the grace of acceptation with the father, and the Lord Jesus Christ, and also sense and apprehension thereof, no peace of conscience, no serenity of spirit is to be expected. That man, that is doubtfull of Gods love in and for Christ, if his conscience be awak'ned, cannot but have a perpetuall tempest in his bosome: For he can apprehend God ••o otherwise then a consuming fire; And such a consideration must needs beget unutterable horrour. Our Saviour himselfe makes this assurance the scope of the revelation of Gods goodnesse, and mercy, in the gospell, John. 17.26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. There be some that understand that clause, that the love, wherewith thou hast loved me, may be in them, concerning the extension, or termination of Gods love of Christ unto Believers, as a secondary object; and they thus glosse the words: That thou may'st love them for my sake; that thou may'st love them with that love, wherewith thou hast loved me. Believers are made by faith one body with Christ, and therefore cannot but share in Gods love of Christ. If God love him, They cannot but be

beloved in, and for him; and therefore our Saviour addes; and I in them: which is (saith Maldonate) because I am in them; to wit, as the head in the members. As if he should have said: seeing I am in them, seeing I dwell in their hearts by faith, so that I and they make but one body mysticall, therefore thy love of me cannot but be derived unto them. If thou lovest me, it is impossible thou should'st hate them. This termi∣nation of Gods love of Christ unto Believers is in regard of the fruites and effects of it, & so it is the same with it's presence of influence on them. The body of the Sun is in the heavens, but the efficacy of it reacheth unto the lowest of the elements, the earth, causing on its surface light, and warmth, and produ∣cing in the very bowels of it many rich metalls, and minerals. Thus the love, wherewith God loveth Christ, is in God himselfe, if we speake of a presence of inherence, (taking the word largly, as it is applicable unto any adjuncts, even such as the attributes of God are;) But it is in all them that believe in regard of a presence of influence, and effective presence: for it enlightneth, and comforteth them, and produceth in their bosomes the precious gifts, and graces of the spirit. But now the love, wherewith God loveth Christ, is said to be in believers, not onely in regard of their participation, but also perception of it, not onely effectively, in regard of its effects, grace, and glory; but also objectively, in regard of an objective, or intentionall presence, as it is the object of their knowledge, apprehension, and assurance. And they never fully and truly know and apprehend it, as they ought, but in the rebound, and by way of reflection, untill they be assured of it's being terminated unto, and reflected upon them; untill as it is Rom. 5.5. the love of God be shed abroad in their hearts: untill they have a full sence and feeling of that love, where∣with God loveth them in Christ: untill they have tasted that the Lord is good, and gracious unto them for Christ, Psalm. 34.8. 1 Pet. 2.3. A practicall, and experimentall, full know∣ledge then, and assurance of Gods love of Christ, implieth in the result, knowledge, and assurance of Gods love of us; so that they, who are doubtfull, and distrustfull of Gods love of themselves, fall short in a due apprehension of Gods love

of Christ. The reason for this coherence of these two assuran∣ces is the connexion betwixt their objects, Gods love of Christ, and Gods love of us. For 1. If wee looke upon the act of each, as considered in God, so they are one and the same decree of election. Gods election of Christ, and his members, are not different acts, à parte rei; & à parte rationis, in our manner or way of conceiving, they are (as Dr Twisse often sheweth) coordinate and simultaneous, as being parts of one formall compleat decree de mediis. 2. If we compare the fruites of each love, so the fruits or effects of God's love of us, all the good we enjoy for the present, or expect for the future, de∣pend upon the effects of Gods love of Christ, the habituall grace of his humane nature, the satisfaction and merit of his obedience, &c.

This assurance and feeling, that believers have of Gods love of Christ, and of themselves for Christ, is amplified here from the cause, and from a concomitant of it.

1. From the cause of it, manifestation of the name, and re∣velation of the arme of the Lord, Isai. 53.1. I have declared unto them thy name, and will declare it: that the love, wherewith thou hast loved mee, may be in them. By the name of God is meant the x 1.116 glory of God, even as the name of men is taken for that credit, estimation, and regard, which they are in. There is a glory of God, which the very creatures declare, Psal. 19.1. Rom. 1.20. The glory of his power, wisdome, and generall love, as he is the creatour, preserver, & governour of the world. But now the glory, which is the name of the Lord, of which Christ here is the revealer, is that of especiall, saving and redeeming love and mercy, which shineth in the Gospell, & covenant of grace. The heavens and firmament declare not so much glory, as the crosse of Christ. What glory of God can be cōparable unto his so loving the world, that lieth in wicked∣nesse, as to give for it his only begotten son, Joh. 3.16. And there∣fore this glory doth most eminently merit to be intitled his name. Well, you see the knowledge & sence of Gods love of Christ, and of us in Christ, is the maine end and drift of Christs manifesting this name, this glory of God by his word and Spirit. And therefore, we should give all dili∣gence

to make this love sure, to have a due and deep taste and feeling of it, to have it shed abroad in our hearts. If be∣lievers have not attained hitherto, they walke as yet below the revelation of Gods name▪ and arme in the Gospell. But now the first manifestation of Gods name, at our first con∣version, will not serve the turne. I have declared unto them thy name, and will declare it, &c. I have manifested it in their first illumination, and I will manifest it in the further growth and progresse of their knowledge. Hence then we may observe, that to raise believers unto such an height, as the due assurance of this love, there will be continuall need of new, fresh, farther, and fuller discoveries or manifestations of Gods name in the Gospell. And therefore, let the word of Christ dwell in you richly, in all wisedome, Col. 3.16. Watch daily at the gates of wisdome; waiting at the posts of her doores, Prov. 8.34. Narrownesse in the manifestations of Gods name is ever followed with weaknesse, and feeblenesse in our assurance of his love. They, to whom the arme of the Lord is revealed but in a small measure, may presume much, but they know but little of the love, wherewith God loveth Christ, and his members.

2. We have this assurance of believers amplified from the concomitant of it, growth in their union with Christ. That the love, wherewith thou hast loved me, may be in them, and I in them. The meaning of those last words, and I in them, is, that I may dwell more and more in their hearts by faith. The in∣crease of our union with Christ is inseparably connexed with our assurance of Gods love of us for Christ, as a necessa∣ry effect thereof; And this may serve both for comfort and triall.

1. For Comfort: For what an unspeakable Comfort and advantage doe believers reape by their assurance, in that it thus promoteth their union with Christ, by knowledge and assent, by love and adherence. It begets more clearenesse and evidence in their knowledge of, more certainty in their assent unto the promises of the Gospell: It workes ful∣nesse in their love of, and firmnesse in their adherence unto Christ, and so every way, in every regard, it knits, and

unites more closely unto him: and increase of our union with him enlargeth our communion with him, in all the blessings flowing therefrom, and depending thereon.

2. This may serve for tryall of the soundnesse and sincerity of believers assurance of Gods love: wheresoever it is, there is a progresse in their union with Christ: he dwelleth more and more in their hearts by faith. He doth not onely knock at the doores of their hearts, as a passenger, but he comes in unto them, and makes his abode with them, Joh. 14.23. He dwels in them. He doth not onely dwell in their tongues, and in their understandings; but he dwelleth in their hearts, Ephes. 3.17. He hath his throne in their wills, and affections. Those that grow in such an union as this with Christ, they have fruitfulnesse for their character assigned by Christ him∣selfe, Joh. 15.5. He that abideth in mee, and I in him, the same bringeth forth much fruit. He in whom Christ hath his abode, is no barren professour, but is filled with the fruits of righteous∣nesse, which are by Jesus Christ, unto the glory, and praise of God, Phil. 1.11.

2. Christ as a man was the subject of a fulnesse of grace. He had a twofold grace, the grace of his favour towards us, the grace of his spirit in himselfe: and of both there was in him a ful∣nesse.

A fulnesse 1 of the grace of his favour, love, and mercy to∣wards us. The Apostle ascribes unto him riches of this grace, and affirmeth, that therein he hath abounded unto us, Ephes. 1.7,8. neither is this barely affirmed, but as strongly confir∣med from the effects, or fruits thereof, 1. In our justification, In whom we have redemption, the forgivenesse of sins, according unto the riches of his grace, &c. both of which are plenary, Psal. 130.7. In him there is plenteous redemption. He will a∣bundantly pardon, Isay 55.7. or he will multiply to pardon, as it is in the margent. 2. In our vocation. In the riches of his grace he hath abounded towards us in all wisdome and prudence, ver. 8. Thus also Rom. 10.12. the Lord is said to be rich; to wit, in mercy, love, and favour, Ephes. 2.4. Ʋnto all that call upon him. Where by Lord (saith Diodati) is meant Jesus Christ, who by his death & resurrection hath gotten himselfe a title

over all men, to be their Lord & master, & to be the head of the elect amidst all Nations. And he is said to be rich in the fruits and effects thereof: For (as Calvin and Estius upon the place observe) rich is here taken actively, for bountifull, liberall, or gracious. The bounty and liberality of men may be disen∣abled by extensivenesse unto too many: but it cannot be so with the grace, love, and favour of our Lord Jesus Christ, for he hath unsearchable riches, Eph. 3.8. that cannot be impaired by communicativenesse. He cannot be impoverished, though he be rich unto all that call upon him.

This fulnesse of Christs love is to the full displayed in the Song of Solomon, and that both in the Churches confessions, and Christs owne professions of it.

1. In the Churches confessions of it, and that both to Christ, and others.

1. She makes a gratefull acknowledgement of it unto Christ himselfe. Thy love (saith she) is better then wine, Cant. 1.2. Next, she celebrates, and reports it unto others, chap. 3.9,10, King Solomon, that is, Christ, made him a chariot; that is, framed, & assumed unto himselfe an humane nature, the midst or in∣nermost whereof, his heart, being paved with love of the daugh∣ters of Jerusalem: that is, the elect of God, the children of Jeru∣salem, the mother of us all. In Isay 49.16. Zion is said to be engraven upon the palmes of his hand, but here to be, as it were, written upon his heart. y 1.117 She was in his heart to live and dye for her, 2 Corin. 7.3. Againe, chap. 7.10. His desire (saith she) or desirous affection, is towards mee. As it said of the woman, Gen. 3.16. that her desire should be unto her husband.

Next, we have Christs owne profession of this great love of his unto his Church. He termeth her his love, his dove, his spouse, his sister, his beloved, his friends, Chap. 5. v. 1. He acquaints her, that in expression of his love unto her, he had endured much trouble, and misery for her. My head (saith he) is filled with dew, and my locks with the drops of the night, Chap. 5.2.

Unto the Churches confession, and Christs owne profession of this fulnesse of love, we joyne also the Churches petition for it, Cant. 8.6. Set me as a seale upon thy heart, as a seale upon thine arme. This was a prayer dictated unto, and penned for

the Church, by the Holy Ghost himselfe; and therefore, if she put it up with faith and confidence, it cannot be successe∣lesse. From it then we may conclude, that the Church is very precious in Christs esteeme, graven as the graving of a seale upon his heart. And this his estimate of her he will manifest by wearing her as a signet upon his right hand. The high priest, Exod. 28. was to beare the names of the children of Israel engraven upon twelve precious stones, and set in gold, in the breast∣plate of judgement, upon his heart, when he goeth in unto the holy place, for a memoriall before the Lord continually, vers. 17, 18, 19, 20, 21, 29.

Herein the exceeding and wonderfull care and love of Christ unto his members is plainly typified, and that in di∣verse particulars.

1. The names of the children of Israel were engraven upon twelve precious stones, set in gold, to shew, that the peo∣ple of Christ are very deare and precious unto him, as it were his jewels, and precious stones, Mal. 3.17.

2. Besides, there was curious art bestowed upon the en∣graving of these names. It was like the engraving of a signet, ver. 21. And this might figure the curiosity of Christs work∣manship in creating and engraving holinesse, the image of God, upon the spirits of his people, which farre exceeded that which was used in the framing of those glorious, and celesti∣all bodies, the sunne, moone, and starres. And the curiositie of this his workmanship in the beautifying of his members is a demonstration of his extraordinary affection unto them.

3. His care of them, and affection to them, is not onely joynt and generall, but particular and severall, of one by one. * 1.118 The High priest was to have in his brest-plate the twelve stones, with the particular names of the Tribes.

4. Christ beareth his members not onely on his shoulders, vers. 12. by his protection of them, and patience unto them; but in his breast and heart, by his singular and most tender affe∣ction towards them. While he was here on earth his heart was so set upon them, as that he shed his heart blood for them. And now he is gone into the holy place: they are still upon, and in his heart; he is still mindfull of, and deeply sollicitous for

promoting their salvation. He even now rejoyceth in the ha∣bitable part of his earth: and there will never be a period in his delights with the sonnes of men, Prov. 8.31. the twelve stones are termed Exodus 25.7. lapides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, stones of fulnesses, or filling stones. Perhaps (thinks Altingius loc. com. part. 2. pag. 1.) because the breast plate was filled with them, and this might signifie, that the breast, or heart of Christ was even filled with his members, in regard the love of his heart was fully placed upon them, more then on all the rest of the creatures.

5. The High Priest was to beare the names of the children of Israel for a memoriall before the Lord continually. And this might denote, that Christ is ever mindfull of his people. Can a woman forget her sucking child, that she should not have com∣passion on the sonne of her wombe? yea they may forget, yet will not I forget thee, saith the Lord Christ unto his Zion, Isay 49.15. Christ remembreth all his people, even when as man he seeth them not. And this might be imported by the High Priests bearing the names of the children of Israel upon his two x 1.119 shoulders for a memoriall, as well as on his breast plate, ver. 12. His heart is towards them, when his face is not. I shall close all these testimonies with that of the Apostle Paul, Ep. 3.18,19. then which no one place of Scripture more fully expresseth the transcendency of Christs love unto us.

1. Vers. 18. He ascribes unto Christ's love one dimension more then Naturalists attribute unto bodies, not onely length, breadth, depth, but also height. a 1.120 Length, in regard of it's eternity: breadth, in respect of it's extent unto all ages, and orders of men, unto the Catholique Church scattered over the face of the whole earth: depth, in regard of it's condescension unto a deliverance of us out of an abysse of sinne and misery: Height, in regard of it's exaltation of us unto an heavenly happinesse. Aquinas, as Estius informeth mee, thinkes that the Apostle here alludeth unto Job. 11.8,9. It is as high as heaven, what canst thou doe? Deeper then Hell, what canst thou know? the measure thereof is longer then the earth, and broader then the sea.

But now in vers. 19. we have this immensity of Christ's

love set forth more plainly: The love of Christ passeth know∣ledge: that is, cannot be perfectly, fully, and exactly knowne either by men or Angels. The Apostle (thinks b 1.121 Estius) seems to have regard unto the Gnosticks, who called themselves by this proud name, from that knowledge, which they preten∣ded unto above others. To take them off from this over∣weening conceit, the Apostle tels them, that the love of Christ is so incomprehensible, as that it surpasseth all the ca∣pacity of our wits fully to conceive it in our minds; and therefore it is able to puzzle and non-plus them, and all o∣thers, that vainly boast a knowledge of darke and hidden my∣steries.

Unto these testimonies I shall adde two other arguments of the fulnesse of Christs love. 1. The freenesse of it: And 2. the unmeasurablenesse of it's fruits or effects.

1. The absolute freenesse of it: It was neither for his ad∣vantage, as an end, nor for our deservings, as a motive. He first loved us, 1 Joh. 4.19. While we were sinners Christ died for us, Rom. 5.8. When we were enemies we were reconciled unto God by the death of his Sonne, vers. 10.

As it is unmerited, so secondly, its fruits and effects, to wit, his purchase, and application of our redemption, are unmeasu∣rable by our understandings here in this life.

1 His purchase of our redemption, not by corruptible things, as silver and gold, but with the precious bloud of Christ, 1 Pet. 1.18,19. did so farre exceed humane reason, as that it be∣came thereunto a rocke of offence. Greater love (saith our Saviour) hath no man, then this, that a man lay downe his life for his friend, Joh. 15.13. But he himselfe hath given us a greater expression of his owne love. He hath laid downe his life for enemies, for traytours and rebels: and besides, this life, that he laid downe, cannot be equalled by the lives of the greatest of all the sons of men; For it was the life of the Son of God, and therefore of peerelesse, and inestimable value, 1 Joh. 3.16.

2. As for his application of our redemption, if we endeavour to search it unto the bottome, it will be found farre to sur∣mount humane reach. Is not the originall of it, our election,

one of the most mysterious points in all Divinity? are not the parts of it, vocation, justification, adoption, sanctification, glo∣rification, all matters of perplext difficulty? Alas how endlesse, & intricate are the disputes of most learned Theologues, touch∣ing their nature, order, and distinction. And we should but flatter our selves, to expect a decision of these disputes fully and clearely satisfactory, as long as we remaine cloathed with corruptible flesh.

To make now some briefe application of this fulnesse of Christ's love unto us.

1. It yeilds abundant consolation unto all true believers. That may be said of them, which was prophesied of Naphtali, Deut. 33.23. They shall be satisfied with favour, and full of the blessing of the Lord. The earth is full of the goodnesse of the Lord, Psal. 33.••5. Therefore much more the Church. Riches of pa∣tience, long suffering, and forbearance, are extended unto vessels of wrath, Rom. 9.22. Rom. 2.4. therefore undoubtedly the c 1.122 riches of glory; that is, glorious grace, or the most glorious riches of grace, Rom. 9.23. shall be heaped and pou∣red upon vessels of mercy. If Christ, as a private person, out of Charity unto the humane nature, as * 1.123 some hold, did commi∣serate the impenitent Jewes, and wept over them, Luk. 19.41. O then what yearning of bowels, what tendernesse of com∣passion is there in him by vertue of his office, as he is media∣tor, towards those, whom his father hath given him. If our hearts be sad, and disconsolate, our spirits weary, woun∣ded, and heavy laden with the sense of sinne. Why Christ's love (saith the Church) is better then wine, Cant. 1.2. Wine is a very comfortable creature, making glad the heart, Psal. 104.15. and the life merry: It maketh the needy and those that are of heavy heart to forget their poverty, and remember their misery no more, Prov. 31.6,7. and therefore may very well by a synecdoche, be put for all worldly delights. The words then may be thus paraphrased; Thy love is sweeter, more comfor∣table, pleasant, and rejoycing the heart, then the choicest of earthly pleasures. If we are assayled by our Corruptions within, by temptations, afflictions, and persecutions without, why Christ's love is a banner over us, animating us to quit

our selves as becommeth the souldiers of the Lord of Hosts: for the use of a banner, standard, or ensigne is, as to draw and keepe souldiers togeither, Isay. 5.26. and 11.10. So also to encourage them, Psal, 60.4. thou hast given a banner to them that feare thee; that it may be displayed, because of the trueth. If the great men of the world be averse from us, slight, and contemne us, it matters not, Christ's desire is unto us, Can. 7.10. He will put us as a seale upon his heart, and his arme, Can. 8.6. Though we have but little favour with the world, we have a fulnesse of favour, riches of grace, with Christ. We should not be discouraged at the unspeakable, and im∣placable malice, and hatred of our rageing persecutors, as long as we have an unexpressible, and incomprehensible love of Christ to oppose unto it. We should not be dismay∣ed at the depth's of Satans envy, and malignity, Revel. 2.24. For in Chri'sts love there are all dimensions. We should not afflict our selves for our povertie, meannesse of birth, and calling, and the like outward abasures: For none of them exclude from the grace of Christ. He is rich unto all that call upon him; We should not therefore despaire of pardon, though guilty of many and great enormities. For Christ's love passeth knowledge, the comprehension of men, or Angels; and therefore hideth, covereth, nay quite burieth a multitude of sins, All the sinnes of believers.

But now that prophane persons may not abuse this com∣fortable doctrine of the fulnesse of Christ's love, I shall de∣sire you to take notice of the character, that the Scripture giveth of those, unto whom it is appropriated. The riches of his Glory: that is, glorious grace is made knowne only on ves∣sells of mercy, Rom. 9.23. and vessells of mercy are vessells unto honour, sanctified, and meet for the masters use, and prepared un∣to every good worke, 2 Tim. 2.21. The Lord Jesus Christ is rich in mercy, but it is only unto those, that call upon him, to wit, out of an unfeigned faith, and undissembled love, Rom. 10.12. that have a Spirit of prayer, and supplication powred upon them.

2. From this fulnesse of Christs love we may be exhor∣ted unto three dutyes, 1. Thankefulnesse for it. 2. A diligent

study, and 3. a carefull imitation of it.

1. Thankefulnesse for it. We will remember thy love more then wine, (saith the Church unto Christ, Cant. 1.4.) But she hath a thankfull tongue, as well as heart; as she remembreth it inwardly in her selfe, so with joy and triumph she outward∣ly publisheth, and manifesteth it unto others. chap. 2. chap. 3. chap. 7. And this her recognition, and commemoration of Christs love, is not in a formall, dull, cold, and unpracticall way: for it hath such an impression upon her heart, as that it makes her even sicke with the love of him, Cant. 2.5. It begets in her a love of a most powerfull and unconquerable influ∣ence. It is a love as strong as death, Cant. 8.6. that is, it is as forcible, and irresistible, trampling upon, and breaking through all difficulties, that occurr in performance of duties unto, or undergoing of sufferings for Christ. This love is in∣flamed into jealousy, and this jealousy is as cruell, or hard as the Grave, ibid. that is, as inexorable unto all the enemies of Christ, unto her most profitable and pleasant sins, her darling and most indulged lusts. This love is for its intensivenesse, motion upwards unto heaven, and consumptive efficacy, com∣pared unto fire, ibid. The coales thereof are as coales of fire, which hath a most vehement flame.

1. Fire is the hottest of elements. So the Churches love of Christ is more solidly intense, then her love of any creature whatsoever. She is as it were all in a fire with the love of him.

2. The motion of fire is upwards towards heaven. The love of Christ is as a fiery Chariot, whereby a soule is carried up unto heaven.

3. Fire burnes all things combustible. So love of Christ consumeth all a mans corruptions. And whereas elementary fire may be quenched, the love of Christ is a celestiall flame. Many waters cannot quench it, neither can the flouds drowne it, Cant. 8.7. It cannot be extinguished, or abated by cala∣mities.

And in the last place it is so sincere, and incorrupt, as that it cannot be bribed by any treasure. If a man would give all the substance of his house for love, it would utterly be contemned, ib.

If your love of Christ reach not this height we have descri∣bed, it comes short of a due gratitude: we are unthankfull for Christs fulnesse of love, if it be not as a loadstone to at∣tract from us a love of him with all our hearts, soules, and might. In the language of the Scripture we are utterly for∣getfull of Christs love, if it do not constraine unto duty, and restraine from sin. We despise the riches of Christs goodnesse, grace and bounty, forbearance and long-suffering, if it do not lead us unto a strict and severe repentance.

2. The fulnesse of Christs love may provoke unto a most diligent study of it. It is an inexhaust fountaine, an unfa∣thomeable ocean, a bottomelesse & unsearcheable mine. There is therefore more then enough in it to satisfy the restlesse inquiries of those, that are most curious and thirsty after knowledge. In Eph. 3.13,16,17,18. There be 4. Motives unto this study of Christs love. 1. The comprehensivenesse, 2. the incomprehensiblenesse of this love, 3. The subject, and 4. the influence of the knowledge thereof.

1. The comprehensivenesse of the Love of Christ: It takes in all the d 1.124 dimensions, the length, breadth, depth & height of spirituall wisedome, all the objects of saving knowledge, which are some way or other reducible unto it. And hereupon that great Doctor of the Gentiles resolved to study private∣ly, and to preach publikely nothing, but what did some way or other referre unto that great expression of Christs love, his death upon the crosse, 1 Cor. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. Indeed Christs love is the epitome, and center, the fulfilling of

both Law and Gospell, Rom. 13.8. it was out of love, that he performed the duties, and sufferd the penalties of the law for us. It is out of love, that he hath revealed and will accomplish the promises of the Gospell unto us.

A second motive unto the study of the love of Christ is the incomprehensiblenesse of it. It passeth knowledge; and therefore though we arrive unto never so great a degree in our know∣ledge of the love of Christ, yet still there will be a terra incog∣nita, place for new and farther discoveries. Christs love is a structure of vast, indeed infinite, extent: It is as it is said of God, Iob. 11.8,9. As high as heaven, deeper then hell, larger then the earth, and broader then the sea: and therefore impossi∣ble we should exactly measure it in all these dimensions. How∣ever let us labour to measure it as exactly as we can, that we may comprehend so much of the length, breadth, depth, and height thereof, as is discoverable by the saints here in this life. The love of Christ then, is a most spacious object for contem∣plation, in the meditation of which, we may exercise our selves day and night, and into which (to use the expres∣sion of Calvin) nos quasi demergamus, we may as it were plunge our selves over head and eares, as into an ocean, that hath no bottome.

A third motive in this place is from the proper, and ade∣quate subject of this knowledge, That ye may be able to comprehend with all Saints, &c. The knowledge of Christs love is the priviledge of the saints; common unto all belie∣vers: and withall, it is so proper and peculiar unto them, as that it belongs unto none, but saints. If thou hast an effectuall, and applicative knowledge, though but in a remisse degree, of the transcendent love of Christ, thou art then a saint: and if thou art a gratious faint here on earth, thou maist be confident, that thou shalt be a glorious saint in hea∣ven. But now if on the other side, thou livest & dyest in igno∣rance, or meerely in a notionall, or uneffectuall knowledg of the love of Christ, thou can'st have no evidence of thy saintship. And if thou art not a saint here, thy portion will be with damned Fiends and Divels in hell here∣after.

A fourth motive is the influence of the knowledge of Christ's love, and that is 1. preservative from fainting in tribulations here. 2. preparative for the allfulnesse of God in heaven hereafter.

1. Preservative from fainting in tribulation here. And this may be gathered from comparison of these verses with the foregoing. For vers. 13. The Apostle dehorts them from fainting at the newes of his troubles. I desire that you faint not at my tribulation for you, and in the following verses, he backes this dehortation with a most humble, and fervent petition, the preface unto which we have verses. 14, 15. for this cause I bow my knee unto the father of our Lord Jesus Christ, &c. The matters, or things petitioned for are three, 1. Corroboration, and confirmation by the spirit of God, vers. 16. that he would grant you according unto the riches of his glo∣ry, to be strengthned with might by his spirit in the inner man.

2. A further union with Christ vers. 17. and 3. which belongs unto our purpose, a practicall, and experimentall apprehension of the love of Christ, that ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, &c. 18, 19.

By this coherence, you see, that a feeling and efficacious knowledge of Christs love, and the dimensions thereof, will embolden and hearten the saints in their owne and others troubles, and as a soveraigne cordiall keep them from all de∣spondency and sinking of spirit.

A second branch of its influence is preparative for the all fullnesse of God, vers. 19. I bow my knees unto the father of our Lord Jesus Christ, vers. 14. that ye may be able to com∣prehend, &c. and to know the love of Christ, &c. that ye might be filled with all the fullnesse of God vers. 18, 19: that is, with a full knowledge of God in the beatificall vision, the full image of God, a full participation of the divine nature, a full union with, & fruition of God, full, and immediate influences from God, according unto that of the Apostle, 1 Cor. 15.28. God shall be all in all: that is, in all the elect, he shall be vice omnium, instead of all ordinances unto their soules,

instead of all meanes and helpes unto their bodies.

And I saw no temple therein, for the Lord God almighty, and the Lamb, are the Temple of it. And the city had no need of the Sun, neither of the Moone to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof, Revel. 21.22,23. The meaning of the place is, that God shall immediatly by himselfe, supply the efficiency of all second causes whatso∣ever.

Before I leave these words, I shall out of them direct unto a cause of the knowledge of the love of Christ; to wit, to be roo∣ted, and grounded in love, vers. 17. that is, either in our assu∣rance of Gods love in Christ unto us, or else in the habit of our love unto God, and Christ. I bow my knees unto the father, &c. that ye being rooted and grounded in love, may be able to com∣prehend & know the love of Christ, &c. They which are roo∣ted, and grounded in love, are able to reach the dimensions of Christs love, to know the love of Christ which passeth know∣ledge. &c.

A full and firme assurance of Gods love in Christ unto us, and our firme and constant love of God and Christ, will put us upon a most industrious search after all the secrets of Christs love unto our soules. Whereas on the other side, those that either despaire or doubt of that love of God and Christ; as also those that have but faint affections, and inconstant desires towards them; all such make but a very slow progresse in the study and knowledge of Christs love.

The last exhortation is unto an imitation of this fulnesse of love. Walke in love (saith the Apostle) as Christ also hath lo∣ved us, and hath given himselfe for us an offering, and a sacrifice unto God, &c, Ephes. 5.2. In which words we have, 1. An exhortation unto the duty of love: walke in love. 2. A directi∣on unto a patterne, whereunto we must conforme our selves in performance of this duty.

1. As for the exhortation: it is observed by the solid and ju∣dicious Zanchy, that it is not barely to love, but to walke in love: that is, to passe the whole course of our life, to spend all our dayes in the fruits and offices of love, so that all our actions flow from love, be mana•…•…d in love, and end in love.

2. The Apostle directs us to conforme our selves herein un∣to Christs love of us. Walke in love, as Christ hath loved us. There be foure things especially, wherein our love of our bre∣thren should be conformable unto Christs love of us. 1. Con∣stancy. 2. Freenesse. 3. Selfe-denyall and humility. 4. Reality of expressions.

1. Constancy. As God, he hath loved us from everlasting. Prov. 8.30. As man, he loveth his owne in the world unto the end, Iohn. 13.1. That is, for ever. Our love of our Brethren should therefore be perpetuall, and not be altered, interrup∣ted, or abated by their petty unkindnesses, much lesse by the greatest and most miserable change of their outward condi∣tion. Prov. 17.17.

2. Freenesse. He died for the ungodly, and for sinners, Rom. 5.6,8. He loved us in the very height of our rebellion. How did he weep over Jerusalem, and bemoane its sad fate, though it were a place replenisht with persons, that breathed nothing but hostility against him? Luk. 19.41,42. &c. And at his death how fervently prayed he for the pardon of his rageing and insulting crucifyers? Luk. 23.34. If we will walke by this patterne of Christs love, we must exercise some love unto the most impious and undeserving wretches imaginable. We must love our enemies, blesse them that curse us, doe good to them that hate us, and pray for them which despitefully use us, and per∣secute us, Math. 5.44.

3. Our love must be conformable unto Christs love, in the selfe-denyall and humility of it. 2 Cor. 8.9. Phil. 2.5,6,7,8. His love was so humble, as that it condescended unto the ve∣ry washing of his disciples feet, Iohn. 13. We must so farr de∣ny our selves in our love, as to shew it, though it make no∣thing unto our advantage, nay though it make much unto our disadvantage, though it be with the hazard of peace, reputation, wealth, and in some cases, of life. We must stoop unto the lowest and meanest offices of love, especially to promote the good of soules.

Lastly, we should imitate Christs love in the reality of its expressions. He went about all his life doing good, Act. 10.38. and at last sacrificed 〈◊〉〈◊〉 life for us, and therefore we

should love not in word, neither in tongue, but in deed and in truth, 1 Ioh. 3.18. Iam. 2.15,16. There should be a labour, and worke of our love, 1 Thes. 1.3. Heb. 6.10. that is, our love should be laborious and working, ministering unto the saints. Christs love was so liberall, as that he gave himselfe, his blood, his life, his soule for us, and he communicates un∣to us the satisfaction and merit of his sufferings, the graces of his spirit, and all his communicable prerogatives. There should be likewise such a franke disposition in our love, as that we should impart what we hold dearest, for the good of Gods Church and people. We should lay downe our lives for some brethren, 1 Iohn 3.16. Thus Aquila and Priscilla for the life of Paul laid downe their owne necks, Rom. 16.3,4. Christ expressed his love in forgiving those that offend, as well as in giving those that want. He forgiveth us ten thousand ta∣lents, infinite treasons and rebellions, we should not therefore be inexorable unto our brethren for a debt of an hundred pence, Math. 18. from verse 24. unto the end of the chapter.

I proceed unto the second fulnesse of grace, that dwelleth and inhereth in Christ's humanity: The fulnesse of the grace of the spirit, which shall be by me with all possible brevity, and plainnesse 1. explained and cleared. 2. confirmed. 3. applied.

1. For explication. In the words of the Apostle, under this sence, we have an adjunct, grace, set forth unto us 1. By its extent, and excellency. 2. By its subject. 3. By its inhesion in that subject. 4. By its cause and originall.

1. The extent and excellency of it is expressed in two seve∣rall gradations: It was 1. A fulnesse. 2. An all-fulnesse of grace.

2. Its subject was Christs humane nature; in him, that is, in Christ as man.

3. We have the inhesion of this adjunct, grace, in this subject, him, dwelleth. Of which terme I conceive choice is made, to denote, that this all-fulnesse was in Christ after a permanent and fixed manner: it dwelled in him. Sutable to which expres∣sion is that of the Prophet Isaiah, chap. 11. ver. 2. And the spirit of the Lord shall rest upon him. Ʋbi verbum requiescit, (saith Suarez) ibi indicat permanentiam per modum habitus.

The word rest signifieth the permanency and constancy of abode, that the spirit was to make in him: it was habitually to rest in him.

4. Lastly, we have the cause of all, of all this fulnesse dwel∣ling in him, the decree of the father. It pleased the father that in him should all fulnesse dwell. Christ owed it not either to his owne, or others merits, but solely to the free purpose and independant pleasure of heaven. Indeed the word father is not found in the Originall, yet it is under∣stood, and therefore rightly supplied by Erasmus, who here∣in is followed by the best translations. All that I shall say in farther unfolding these words, as understood of Christ's habituall grace, shall be in giving satisfaction unto these two questions.

1. What is meant by this fulnesse of grace in Christ?

2. How an all-fulnesse of grace can be said to be in his hu∣mane nature?

1. What is meant by this fulnesse of grace in Christ? Anto∣nius Delphinus upon John 1.14. puts a difference between these two expressions: To be full of grace; and to have the ful∣nesse of grace. A river, nay a pit, or pond, the least vessell or measure may be full of water; only a fountaine, the sea hath in it a fulnesse of water. A starr, a beame, nay a glasse inlightned by the Sun, may be full of light; only the Sun hath in it the fulnesse of light. Even so divers of the saints, the virgin Mary, Iohn the Baptist, Zacharias, Elizabeth, and Stephen, are in Scripture said to be full of the holy Ghost and grace; full as vessells, as streames: full as starrs, as beames. But Christ only had in him the fulnesse of grace: he was full of grace as a fountaine, as a sea, as a sun. He was not only full of grace, but the fulnesse of grace dwelled in him: so that in his grace there was an all-sufficiency, an inde∣ficiency.

1. An all-sufficiency: sufficient it was for ornament unto himselfe, and for influence upon others. He had so much, as was requisite for the dispensation of all his offices, and for transacting all businesses belonging to his Church, and as was necessary for his filling up all the emptinesse of

grace, expelling all the fulnesse of sinne, and supplying all the defects, and wants possible in his members.

2. An indeficiency: It will never faile. Chrysostome in the beginning of his 13. Homily upon the first of John, illustrates this by the 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a small drop in comparison of a botom∣lesse 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 undiscerna∣ble. Whereas the fountaine of grace in Christ cannot be les∣sened in the least degree, though it be never so much commu∣nicated. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This similitude being defective, he proceeds unto another. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Sup∣pose there were a fountaine of fire; if you light never so ma∣ny 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, unemp∣tible 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, accor∣ding 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 per∣formance of all things, any wayes appertaining to the con∣dition, 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 * 1.125 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 car∣rieth our conceit to place and measure, from whence it is borrowed, In which fulnesse is nothing but a commensu∣ration of the things, or bodyes contained, unto them con∣taining: 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 two∣fold 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 limi∣ted 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 intensi∣on, 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 adequate, or commensurate unto the object of grace, God, who is cognoscibilis, amabilis, and participabilis in infinitum.

Before I proceede unto the third acception of the fulnesse of grace, I must remove an objection out of my way. It may be objected, that it were not an endowment sufficient to qualify Christ for the relation of headship, to have so much grace, as would fill his capacity. His capacity might be but narrow, and so though he had as much grace, as he could receive, yet he might not have much, in that he might not be able to receive much. A small vessell may be full of any liquor, and yet containe no great quantity of it. Even so might Christ be full of grace in this sence, and yet have no great measure of grace.

Unto this some answere, that the humane nature in ver∣tue of that most intimate association of the natures, di∣vine and humane in one person, had it's capacity, it's power of receiving grace, enlarged as much as might be: So that by means hereof it became larger, then the capacity of all the Angels in heaven, comprehensive of more grace then they; nay, farre wider then it would have beene, if it had

not been joyned, or then it would be, if it should be disjoyned from the person of the word. But this is an opinion that e 1.126 Suarez in tertiam part. Thomae disp. 22. s. 2. Censures for groundlesse and sencelesse. He confesseth, that by union of both natures in one person, the congruity for the huma∣nity to receive from the divine nature a larger measure of grace, is much increased. Meeter it is, that from the Deitie there should be a cōmunication of a greater measure of grace unto that nature, in which the fulnesse of it dwelleth bodily, then unto another, not linkt unto it in so neere, and close a tye. And then farther, he doth not deny but that by the conjunction of the manhood with the divine person and nature, the more neere, and immediate capacity of the soule, to receive grace, may be much enlarged. Seeing that even is us, our hearts, by the habit's and exercise of our pro∣per graces, are wonderfully dilated, and opened, as it were, made more comprehensive, able to receive more grace, then otherwise. By Solomons Wisedome and understanding the largenesse of his heart was even as the sand, that is on the sea shore, 1 Kings 4.29. I will runne the way of thy commandments when thou shalt enlarge my heart, Psalm. 119.32. to wit, by holinesse, and sanctification. O ye Corinthians, our mouth is open unto you, our heart is enlarged, 2 Corinth. 6.11. to wit, by love, and affection. But now as for the remote, obedientiall, and as it were the fundamentall capacity of the soule towards grace, of which the patrons of the forementioned opinion onely speake, how the union should stretch, and widen that, he cannot conceive. For that being undistinguished from the very nature, and being of the soule; indeed being nothing else,

but the soule it selfe, considered as compatible with grace, how can it possibly admit either of change, or encrease. Equall it is, alike large in all reasonable and intellectuall creatures, and is not to be measured by any naturall or su∣pernaturall perfection of its subject, but is of it selfe indiffe∣rent unto the receipt of any kind, or degree of grace, con∣sistent with the finite, and created being of an intellectuall nature.

Not resting therefore in this unsatisfying answere, we will in the next place shew, how that in Chist there was a fulnesse of grace, not onely in regard to his capacity, his power of receiving it, but also in respect of f 1.127 grace it selfe. And such a fulnesse I am sure is sufficient to constitute him head of the Church. What it is, Aquinas tels us pag. 3. quaest. 7. Art. 10. Ex parte quidem ipsius gratiae dicitur esse plenitudo gratiae. Ex eo quod aliquis pertingit ad summum gratiae, & quantum ad essentiam, & quantum ad virtutem. In respect of grace it selfe, there is a fulnesse of grace, when one attaineth to the highest top, and utmost pitch of grace in the essence, and vertue of it, intensively, and extensively. And such a fulnesse and perfection of grace was in Christ: A fulnesse of extent, a fulnesse of degrees, a fulnesse of vertue.

1. In Christs grace there was a fulnesse of extent, a perfection, or fulnesse of parts. He had grace in the greatest extension, according to every sort, and kind of grace. No grace, whether of edification, or sanctification, but was in him, if taken according to the whole compasse, and latitude of it's object, and acts. Although perhaps under some particular

denomination, and in reference to some one of its imperfect acts, it may not fitly be ascribed to him. I could exemplify my selfe by instancing in faith, hope, feare and the like: But I must hasten.

In his grace 2. There was a fulnesse of degrees. He had grace, as farre forth, as it may be had in the greatest excellency and intension, according to every degree of grace. The Spirit was not given by measure unto him, John 3.34.

And 3. There was in his grace a fulnesse of Vertus. He had grace unto all effects, and purposes, whereunto grace doth, or can extend it selfe. Grace in him was a ground of merit, and satisfaction, a cause of grace in others: It ren∣dered his humane nature, and actions, well pleasing to the pure eye of heaven, and communicated unto his soule such a gracious, holy, and heavenly being, such a transcendent beauty, and unmatchable perfection, as farre surpassed the united, and cumulated perfections of all the Angels in hea∣ven. Now this fulnesse of grace in respect of grace it selfe, in respect of its extent, measure, or degrees, vertue or effi∣cacy, was proper to Christ, agreeable unto none besides him. For the dwelling of it in Christ, our Apostle bringeth as an argument to prove him head of the Church, and of that it were not a good argument, had it not been adequate unto the head of the Church, had it agreed unto any other.

And let this suffice concerning the first question, what is meant by the fulnesse of grace in Christ? It is nothing else you have heard, but an adequation of his grace unto his offices, that require it, a commensuration of his grace unto his capa∣city receiving it, the perfection of his grace in respect of extent, degrees, and vertue.

The 2. Question is, how an all-fullnesse of grace may be said to be in Christ's humane nature? An all fulnesse is an infinite fulnesse; Even as an all sufficiency is an infinite suf∣ficiency. Now the fulnesse of grace in Christs humane nature is not, cannot be infinite. For God created all things in measure, number, and weight, Wisd. 11.20. And the grace of Christ is a created quality, inherent in his soule, a creature too: therefore finite it must needs be.

For answere. All-fulnesse may be understood, either absolutely and simply, or else onely secundum quid, after a sort, in such a kind: An all-fulnesse of grace, absolutely, and simply such, cannot be in the manhood of Christ: For that is nothing else, but an infinitenesse of grace, which (we know) is proper to the Godhead: Now the manhood by being personally united to the Godhead, is not annul'd, nor essentially chan∣ged. Upon this union there followeth no confusion be∣tweene the natures, or transfusion of the properties from one nature to another. In Christs humane nature there∣fore there dwelled all-fulnesse of grace, onely secundum quid, after a sort, in such a kind. All the fulnesse of grace that was, that could be found in a creature, at least in reference unto Gods ordinary power; Secundum definitionem divinae sapientiae, as Aquinas resolveth it, p. 3. q. 7. art. 12. that is (if I under∣stand his language) to the uttermost bound, that the divine wisedome, which hath ordered all things in measure, hath prefixt to the grace of intellectuall creatures. Even as the light of the Sunne is the greatest, that God hath decreed unto the Luminaries of heaven: And the heate of fire is the most intense, which God hath designed unto elementary bodies. The Scotists are not content with this, but say farther, that the degree of Christ's grace was unpassable even by Gods absolute power, which opini∣on, as the Thomists suppose, shortneth the hand of the Al∣mighty, detracteth from the infinitenesse of his power, at least in reference towards the production, and augmentation of grace; As if in powring grace into the soule of Christ, it were quite exhausted.

One thing more I shall intreate you to observe out of Aquinas. p. 3. q. 7. art. 11. where he distinguisheth of a two∣fold consideration of the habituall grace of Christ. Potest (saith he) duplicitèr considerari, uno modo, secundum quod est quoddam ens, alio modo secundum propriam rationem gratiae, &c. The grace of Christ may be considered two manner of waies, either in regard of its being, as it is a thing, a quality, or else according to the nature of Grace.

1. In regard of its being, as it is a thing, a quality, so

it may be in some sence said to be infinite: Because in the nature of grace it is not limited, bounded, or stinted, but includeth in it selfe whatsoever any way appertaineth to grace, or commeth within the intensive, or extensive compasse of it. Even as we say that the light of the sunne is infinite, because howsoever it be but a finite and created thing, yet in the nature of light it hath no limitation, bounds, or stint, but containeth in it selfe whatsoever any way appertaineth to light. For the clearing of this we may note out of the learned, and accurate Suarez g 1.128 in tert. part. Thomae t. 1. disp. 22. sect. 1. that the grace of Christ may be considered either absolutely, or relatively.

1. Absolutely, intrinsecally, really, and Physically as it is in

it's selfe, so it is finite, communicating unto his soule though a great, yet but a finite beauty, and perfection, and rendring it proportionate but unto a finite weight of glory.

2. Relatively, as referred unto the grace of union, as conjoyned unto the divine, and infinite person of the sonne, as it is the grace of the son of God. And so it is in some sort infinite, not as though by this conjunction there were imparted to it any physicall, and reall perfection, onely accor∣ding to the morall estimation of things, it receiveth thereby a dignity, and excellency, answerable to that of the person, an infinite dignity, and excellency. For union of the manhood unto the divine person, & nature in that person, relatively en∣nobleth and exalteth whatsoever belongeth unto the humane nature, in manner and measure suitable to its nature and capa∣city. Hence its bloud was the bloud of God: it's obedi∣dience, and sufferings the obedience, and sufferings of God, and therefore infinitely satisfactory &, meritorious: its grace, and vertues, the grace and vertues of God himselfe; and so consequently however, in esse reali' of a finite nature, yet they were, in esse morali, of an infinite worth, and value, able to be the ground of an infinite merit, and the principle of influence upon an infinite number of men.

Having done with the explication of the point, I shall in the next place goe on to the second thing I proposed, the con∣firmation of it. And here to cleare and confirme what we have by our Apostle ascribed unto our blessed Saviour, I will 1. prove it to be so, and then demonstrate why it is so.

1. That it is so, is apparant by sundry places of holy Scrip∣ture, out of which I will cull only those that seeme to me most pregnant and pertinent.

1. Of the purity and fulnesse in Christs grace, & holinesse, there were divers types in the ceremoniall law of Moses.

1. The curious embroidery, and glorious Cherubims of the vaile, Exod. 26.31. And thou shalt make a veile of blew, and purple, and scarlet, and fine twisted linnen of cunning worke, with Cherubims shall it be made.

2. The separation of the Nazarites, Numb. 6.

3. The Altar of burnt offerings, which was stiled most holy,

Exod. 29.37. or the holy of holies, or holinesse of holinesses.

4. The Altar of incense, that was to be overlaid with pure gold, that had no drosse; and to have a crowne of gold round a∣bout: and therefore called the golden Altar, Numb, 4.11.

5. The perfection required in their sacrifices. Their burnt offerings of the heard and the flocke, were to be males without blemish, Levet. 1.3,10. and Chapt. 23.10. If their burnt offerings were of fowles, the crop of it with the feathers were to be pluckt away and cast besides the Altar, Levit. 1.16. Their meat-offerings were to be without leaven, Levit. 1.11. which figured sin, Luk. 12.1. Math. 16.6,12. 1 Cor. 5.8. Their peace-offerings also were to be unblemished, Levit. 22.20. The heifer, of whose ashes the water of separation was to be made, was to be red without spot, wherein was no blemish, and upon which never came yoake, Numb. 19.2. And so might apt∣ly typify Christ, who as he was red in regard of his bloudy passion, so he was also of an unspotted and unblemished ho∣linesse, and altogether free from the bondage of any sin whatsoever. The two Lambs that were to be offered day by day for a continuall burnt offering, were to be without spot, Numb. 28.3. The Paschall lamb also was to be without blemish, Ex∣od. 12.5. and these prefigured Christ, A lambe without blemish and without spot, I Pet. 1.19. that is, without sin: and exclu∣sion of sin in intellectuall creatures argueth a fulnesse of grace and holinesse. We may then conclude, that Christs holinesse was full and perfect, because it was blemishlesse and spotlesse.

6. The unblemishednesse required in all the Priests, that ministered in the sanctuary, Lev. 21. à vers. 17. us{que} ad vers. 24.

7. The holy anoynting oyle described, Exod. 30. v. 23, 24. &c. the precious oyntment that ran downe upon Aarons beard, the high Priest, that went downe to the skirts of his garments, Psalm. 134.2.

Unto this we may adde 8. the holy garments and orna∣ments of the high Priests.

1. His white and linnen ones, which were peculiar unto the day of attonement, Lev. 16.4.

2. His rich and glorious ones, which he wore in his ordina∣ry

service, that were for glory and beauty, Exod. 28.2. descri∣bed at large throughout that whole chapter.

But to speake particularly of one singular ornament of the high Priest, the Ʋrim and the Thummim; the grammaticall signification of which, is lights, and perfections. It was to be put in the breast-plate of judgment upon the high Priests heart, when he went in before the Lord, Exod. 28.30. And herein he was a type of Christ, the true high Priest, that stood up with Ʋrim and Thummim, Ezra 2.63. Gods holy one, with whom his Ʋrim and Thummim, light of knowledge, and perfection of purity, were alwaies to be, Deuter. 33.8. Two things are here typified concerning Christs gracious endowments; the plenty and the excellency of them.

1. The plenty of them, and therefore it is in the plurall num∣ber, lights and perfections.

2. The excellency of them, imported by the joyning of the article in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 applicati∣on of the Psalmists words unto Christ, Heb. 1.9. Now Solo∣mons unction in the Psalme was not outward, visible, and ce∣remoniall, 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 Scrip∣ture. But if we speake of an inward, spirituall, and metaphori∣call 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 Ae∣gypt: 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: tis 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 particu∣ler, 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 glori∣ously 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 a∣noynted, 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 * 1.129 moisture of oyle. Thus the graces of Christ are delectable, and pleasant unto every soule, that feeds on them by faith, and devout medita∣tion. 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 qua∣lification 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 of∣fice, 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 of∣fices 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 gene∣rall way (unto which interpretation I incline, as the more pro∣bable) of those, that are such by that vocation, which is com∣mon 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 ex∣tensively, 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 di∣verse 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, 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 ho∣linesse, 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 Jo∣shua: upon one stone shall be seven eyes, behold I will engrave the graving thereof, saith the Lord of hosts. Unto which place an∣swereth 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. * 1.130 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 sea∣ven, is denoted perfection and sufficiency. By engraving the graving thereof, is signifyed the beautifying, and as it were po∣lishing 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 founda∣tion, 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 workman∣ship 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 exqui∣site attire, and ornaments, sweete perfumes and pretious oint∣ment. 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 oint∣ments, 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 emi∣nency: 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 righ∣teousnesse 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 righteous∣nesse. 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 is not poore in it, but that he hath even riches, and treasures there∣of to dispense, beyond the capacitie, or comprehension of all the faith, that is, ever was, or shall be in the world.

6. The unmeasurable plenitude of Christ's grace, and holinesse, is lastly figured under the similitude of riches, and treasures. There are unsearchable riches in Christ, Eph. 3.8. And one branch of these riches is his grace, and wisedome. Now riches denoteth not onely the precious worth, and high value, but the plenteousnesse also, the fulnesse of a thing. Christ therefore was full of grace, and wisedome. But in Christ's grace, and wisedome, there was not onely plenty, but immensity; There was no end, or bottom of his riches; they were unsearchable riches. In him are hid all the treasures of wisedome and knowledge, Col. 2.3. and what is spoken of knowledg, may be said of all other habituall gifts, and graces in Christ. The metaphor of treasures, as that of riches, signifieth two things. 1 That the knowledge and wisedome of Christs manhood are precious qualities, they are treasures: and treasures are made up, not of pricelesse pebbles but precious mettals, gold, and silver, or rich pearles, and Jewels. Wisdome is better then rubies: and all the things that may be desired, are not to be compared to it, Prov. 8.11.

2. That the Manhood of Christ is enriched with know∣ledge

and wisdome in a very full and transcendent mea∣sure. The Apostle saith not, In him are hid knowledge and wisedome, but the treasures of knowledge and wisedome: some few pieces of silver and gold, nay some pretty tolerable summes, amount not to treasures: They are vast heaps. Even so not a measure, but a fulnesse is required unto the treasures of knowledge and wisdome. But now in Christ were not onely some treasures, but all the treasures. In whom are hid all the treasures of wisdome and knowledge. As the terme trea∣sures, points us unto the abundance and fulnesse: so the Epi∣thete all, all treasures, plainly noteth the redundance, and all∣fulnesse of his knowledge and wisdome.

There is in Christs knowledge a threefold fulnesse: a ful∣nesse of sorts or kinds, a fulnesse of degrees, a fulnesse of objects.

1. A fulnesse of sorts or kinds; wisdome and knowledge; wis∣dome, which regards things dogmaticall; and knowledge, which respects things practicall. The spirit of wisdome and un∣derstanding, the spirit of counsell, &c, the spirit of knowledge, &c. Isaiah 11.2. The difference betwixt which, interpreters on the place * 1.131 Aquinas 1a. 2^ae. quaest. 68. Art. 4. and the com∣mentators on him, Dr. Field, and others, have attempted to set downe, with what successe I will not undertake to deter∣mine, but referre it to the judgment of the learned reader. The Schoolmen reckon up three sorts, or kinds of Christs cre∣ated knowledge.

1. The knowledge of the beatificall vision. 2. Infused know∣ledge. 3. Acquisite knowledge.

1. The knowledge of the beatificall vision, scientia beata, and

for this they quote, Ioh. 3.13. where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of the praeterperfect tense, and signifieth that Christ was then already ascended into heaven which could not be true of a bodily ascent, but of a spirituall, by the beatifick vision. But by the sight of Gods essence we cannot know the decrees of God, or the creatures in themselves: for the Angels enjoyed it, and yet know not thereby the day of judgment, Mark. 13.32. nay they were ignorant of the manifold wisdome of God ac∣cording to the eternall purpose, which he purposed in Christ Jesus our Lord. Which was made known unto them by voluntary revelation, and manifestation of the same, Eph. 3.9,10,11. The glorious saints have an uninterrupted vision of the Deity, and yet cannot by vertue of it discerne any thing concerning the affaires and occurrences of this life. Abraham is ignorant of us, and Israel acknowledgeth us not, Esay. 63.16. This know∣ledg therefore was not enough for Christ.

But in the second place, there was in him an infused know∣ledg, by which especially he knew things, that were not knowable, or discernable by the light of nature, or reason: He was filled with wisedome, and the grace of God was upon him, Luk 2.40. The wisedom with which he was filled, was from the grace of God upon, or in him. Of this wisedome he shewed forth such effects, when he was but twelve yeares old, as bred astonishment in all his auditors, vers. 46, 47. They found him in the Temple, sitting in the mid'st of the Doctors, both hearing them, and asking them questions. And all that heard him, were astonished at his understanding and answers. For it they farther alleadge, Heb. 10.5,6,7,8,9. Hence Suarez, Becanus, and others generally thus argue. The Apostle here saith expressely, that Christ in his first comming, or entrance into the world, knew the will of the father, and the mystery of our re∣demption, knew that God would not be pacified, or appeased with mankind by Mosaicall sacrifices, but by his bloudy death, and passion. And this will of God he himselfe accepted, and here∣upon voluntarily offered his life for the ransome of mankind, and thereby purchased our sanctification.

3. There was in him an acquisite, or experimentall know∣ledge, gotten, and gained by experience; and for this they

quote, Hebr. 5.8. Though he were a sonne, yet learned he obedi∣ence by the things which he suffered.

2. There was in his knowledge a fulnesse of degrees: and therefore his increase in wisdome, spoken of Luk. 2.52. is extensive only, and not intensive.

3. There was in his knowledg a fulnesse of objects. Some Schoolemen have affirmed, that Christ, as man, even in this life, knew all creatures possible. Most of them averre, that he knew all things past, present, and to come. Becanus limits the extent of Christ's infused knowledg onely unto all things concerning men, Angels, and himselfe. We for our parts shall presume onely to say, that he alwaies knew all things, in every article of time, that then was necessary for our salvation, and the execution of his owne office. Distinguish we must betwixt his state of humiliation, and exaltation.

1. In his state of exaltation, and glory, he exerciseth in order unto his Church a Lordship, and dominion over all things. And it is very probable, this his knowledg is as vast as his Empire. Cyrus knew the names of all his souldiers: and therefore it is unlikely, that Christs humanity should be ignorant of any thing made subject unto it. He is to be judge of men & Angels, as he is the sonne of man. The father hath given him authority to execute judgment also, because he is the sonne of man, John 5.27. And therefore, as man, he knoweth all things, that are to come within his cogni∣zance, as judge. The very secrets of men, Rom. 2.16. The hidden things of darknesse, and the counsels of the heart, 1 Cor. 4.5. But now this knowledge of Christ, as man, is not by force of the humane nature, but by infusion, or revelation from the divine.

2. As for his state of humiliation, the fulnesse of his knowledge in that was consistent, 1. with the nescience of divers things. He knew not, as man, the day of judgment, Mark. 13.32. the barrennesse of the figg-tree, Marke 11.13.2. With increase in his knowledg: For in Luke 2.52. He is said to increase in wisdome and stature, &c. He is said to increase in Wisdome, in the same sence, wherein he is said to increase in stature: for they are both coupled togeither by

Luke: But he increased in stature really, indeed, and in truth, and not onely in the opinion of men; and therefore also there was a reality in the growth of his wisedome. For this also our Divines usually alleadge, Luk. 2.40. And the child grew, and waxed strong in spirit, filled with wisdome, and the grace of God was upon him. The word translated filled, denoteth three things.

1. The fulnesse, that was in the wisedom of Christ: He was full of wisedome.

2. The dependancy of it upon it's efficient; Christ, as man, was filled with wisedome, to wit, by God. The humanity did not, could not fill it selfe, but was replenished by the Deitie.

3. We have here implied the Antecedent, or terminus à quo of this his fulnesse, to wit, a deniall of the antecession thereof. The Child grew, &c. and was filled with wise∣dome. He was filled then, and not before. The manhood was alwaies even from the very first moment of it's con∣ception full of wisdome, according to the first act: And yet we see here, there is a fulnesse of wisedome de novo accrew∣ed unto him, to wit, in regard of actuall apprehen∣sion.

Against this Bellarmine tom. 1. De Christo. l. 4. c. 2. alleadgeth, Esa. 11.1,2. There shall come forth a rod out of the stem of Jesse, & a branch shall grow out of his roots. And the spirit of the Lord shall rest upon him, the spirit of wisedome and understanding, the spirit of counsell and might, the spirit of knowledg and of the feare of the Lord. All understand the place of Christ, who is said to be a rod comming out of the stem of Jesse, and a branch growing out of his roots, even in his very conception, and even then the descent of the spirit of the Lord was upon him; And therefore the soule of Christ learned nothing afterwards, which before he knew not. The very same thing all those places signify, where Christ is said to be anoynted by God with the spirit, Psalm. 45.7. Esay. 61.1. Act. 4.27. and 10.38. For the Angels tearmed him Christ, that is anoynted, Luk. 2.11. as soone as he was borne of the Virgin. Unto this he addeth John 1.14. for there that clause full of grace,

seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the nominative case of the masculine gender, ought to be coupled with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated the word, and therefore it followeth, that the word was no sooner incarnate, made flesh, but it was forthwith full of grace, and truth: This Bellarmine.

Unto this Ames * 1.132 giveth this full, though briefe answere. 1. We grant, that Christ was anoynted with the spirit of wis∣dome from his very conception, so that the denyall hereof is to no purpose sophistically anticipated by Bellarmine, as if it were our defence. But even as the divine nature did in some manner shut up or conceale and hide it's majesty in it selfe in the humili∣ation of Christ, that it might not shew forth that dignity, which afterwards appeared in his exaltation. So also that spirit of wisdome was held in or restrained, that it might not be put forth presently in perfection, but by little and little, according to the state of Christ. 2. There is a spirit of wisdome, where∣soever there is ability or promptnesse, of understanding easily all things, which are necessary to be knowne, as occasion requireth; Although all singulars be not actually knowne. 3. That wisdome, which is perfect intensively, and in the first act, may be increased in the second act, and by extension unto new objects. 4. Even those amongst the Papists themselves, who ascribe some knowledg unto Christ, full and perfect every way, from the beginning, doe yet confesse concerning an acquisite knowledge, that Christ hath growne and increased therein, not onely in regard of the effect, or according to the experience thereof, but also according to the essence or habit of the knowledg it selfe. Of this acquired knowledge it is, that Aquinas saith, part. 3. quaest. 12. Art. 2. that it was alwaies perfect, secundum tempus, sed non simpliciter, & secundum naturam.

The Lutherans from this place Col. 2.3. argue for the communication of Omniscience unto the humanity of Christ. In Christ man are hid all the treasures of wise∣dome and knowledge, and therefore as man, he is omnisci∣ent.

For answere; All treasures may be said to be in the man∣hood of Christ, either simply, or in comparison of other crea∣tures. In the Deitie of Christ only all treasures of wise∣dome,

and knowledg are simply, and absolutely: and in his hu∣manity all treasures may be said to be, as it is i 1.133 compared with all, either men, or Angels, for in respect of them, he hath an unmeasurable treasury.

Unto this truth concerning the fulnesse of habituall grace in Christ, of all the sacred writers, besides our blessed Apostle, the Beloved disciple of our Saviour, Saint John, gi∣veth the clearest, and plainest testimony, and that especially in these two following places.

The first place is, John. 1.14. And the word was made flesh, and dwelt among us, full of grace and truth. Where by grace some understand all morall vertues, that perfect the will, and affections; and by truth, all intellectuall vertues, that adorne, and beautify the understanding. Full he was of grace, to sanctify; full of truth, to enlighten: Full of grace, because the life; full of truth, because the light of men: Full of grace, to expell our sins; Full of truth, to dispell our ignorance. The descant is Bonaventures on the place.

A second place, with which I will conclude, is John 3.34. God giveth not the spirit by measure unto him. There is ple∣nitudo vasis, and plenitudo fontis: the fulnesse of a measure or vessell, and the fulnesse of a fountain. The fulnesse of grace in the saints was like the fulnesse of a measure: They had the spirit, but in measure. Ʋnto every one of us grace is given according to the measure of the gift of Christ, Ephes. 4.7. As God hath dealt to every man a measure of faith, Rom. 12.3. Whereas the fulnesse of Christ was the fulnesse of a foun∣taine, without measure. He gave not the spirit by measure unto him. Now the Spirit was the cause, and ground of all grace, and holinesse. Having that then, not by measure, but in all fullnesse, he must needs have of grace a fulnesse. He was filled with the spirit of grace, anoynted with it all over: Therefore full of grace.

And so having done with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I come now to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ: And after I have shewed you that it is so, to shew you now, why it must be so.

The Schoolemen note, that in Christ there is a three∣fold grace. Gratia unionis; Gratia unctionis, seu habitualis; Gratia capitis. The grace of union: the grace of unction, or habituall grace: the grace, or gift, of being head over the Church. Now the plenitude of his unction, the fulnesse of his habituall grace, may be demonstrated from his grace of union, from his grace of headship.

1. From his grace of union. k 1.134 The nearer a thing is to it's cause, from whence proceedeth any good, the more plentifully doth it partake of it's influence. Every person, the nearer he is linkt unto earthly Potentates, the more he hath prerogative before others more disjoyned. Now the divine nature is the fountaine, and that bottomlesse, and infinite, of all grace, From it commeth every good, and perfect gift. And the humane nature of Christ is joyned unto it, in the nearest, in a personall union. A congruence therefore was it, that there should be a derivation unto it of an abundance of grace. Unmeet were it, if in that nature, in wh••ch there dwelled bodily an all-fulnesse of the Godhead, there did no•• also dwell habitually an all-funesse of grace.

2. It may be demonstrated a gratiâ capitis, from his being head unto the Church. For in the head of the body mysticall grace is to reside in all eminency, and perfection, both of parts, and degrees. Even as in the head of the body naturall, there is a fulnesse of sence, All the five sences. Whereas in the rest of the members there is but one sence, the sence of touch, or feeling. The illustration is not mine, but Austin's, in the latter end of his 57th Epistle ad Dardanum.

But this will be more appparent, if we will consider, that Christ under this relation of head, is to be causa efficiens, and exemplar is, the principle, and patterne of grace, and holinesse unto us, to fill up the emptinesse of grace in us, to expell the fullnesse of sin out of us. And then to enable him for the discharge of all this, an all fulnesse of grace was a requisite qualification.

1. Christ under the relation of head was to be a l 1.135 principle,

and fountaine of grace, & holinesse unto his Church. Even as the head in the naturall body is the cause of sense, & motion in the members; and therefore of grace, and holinesse, there must be in him an all-fulnesse. Even as in the sunne, the fountain of light, from whom the moone, and starres bor∣row all their light, there is a fulnesse of light. As in the Sea, the originall of all waters, there is a fulnesse of waters. As in the fire, the principile of all elementary heate, there is a fullnesse of heat. Grace, and holinesse, was confer'd upon Christ, not as a private, but as a publique person, as the head of his Church, as the universall principle of grace, from whence there was to be a redundance, and overflowing of it upon all his members. Of his all fulnesse all are to receive, John. 1.16. And therefore there had need to be such an abundance and plenitude thereof in him, as that in m 1.136 compa∣rison of it, all the grace, and holinesse in the world, though heaped into one subject, of never so wide a capacitie, should yet be but as a drop to the Ocean, as a beame to the Sunne, the least sparke to the whole element of fire.

2. Christ under the relation of head, was to be an ex∣emplary cause, a patterne, and rule of Grace, and holinesse, unto which our's must be proportioned. We must be holy, as he is holy, conformed unto his image, Rom. 8.29. Now primum, & optimum in unoquoque genere (saith the Philo∣sopher) is mensura & regula caeterorum. The rule, and mea∣sure of the rest in a kind, is to be the best, and chiefest of that kind. Of living creatures, we see the rule and measure is the perfectest, to wit, man; in whom we have couched, and that after an eminent manner, all the fulnesse of life, all the degrees, and rancks of life, the vegetative, the sentitive

and reasonable life, togeither with all the operations of each of these. Even so of those, that live the life of grace, the rule and measure is to be the most perfect, to wit, Christ Jesus; in whom the father decreed that grace should dwell in all perfection. If we set either to our selves, or others, a sampler to worke after, we will frame it as perfect, and absolute, as we can. God hath set, and drawn Christ for a copy, unto which our sanctity must be conformed. And will God (thinke you) designe any other besides a perfect, full, and compleat copy. Shall there, can there be any imperfection in the Almighties draught of an examplar? Must our grace and holinesse answere Christs exactly; and shall not his grace and holinesse then be fully exact?

Christ, thirdly, under the relation of head is to fill up that emptinesse of grace, which is in us. Even as the head in the naturall body is to supply the defects and wants in the mem∣bers. By nature there is in us an universall nakednesse, and emptinesse; and emptinesse of light, beauty, rectitude, peace, holinesse, happinesse in our whole man; A generall inepti∣tude, and indisposednesse towards whatsoever is good; nay in the best, even after regeneration, who have of grace a ful∣nesse in regard of parts, there is yet an emptinesse in respect of degrees. The measure of their graces is still defective. Now Christ, in that he hath undertaken to repaire, and restore us unto our primitive condition, is to fill up this totall em∣ptinesse, which is naturally in all of us; this graduall em∣ptinesse, which is also in the best of us: and he that must thus supply our emptinesse, must himselfe be possest of a fulnesse. He that is to satisfie the craving and demands of our extreame poverty, must have unsearchable riches. He must have all the treasures of wisdome and knowledge, an∣swerable unto our unconceiveable ignorance. Because our flesh is devoid of grace and truth; In it dwelleth no good thing, Rom. 7.18. therefore that flesh, which the word was made, for the redemption of ours, was to be replenished with all good things, was to be full of grace and truth.

Fourthly and lastly: An all-fulnesse of grace was necessary unto Christ, in that as our head, he was to expell the fulnesse

of sinne out of us. By nature, we are filled with unrighteous∣nesse, Rom. 1.29. We are full of filthinesse, and deformity in flesh and spirit, and overspread from the head to the foot with blaines, and putrefactions. All the faculties of our soules are full of sinne. Our minds are full of vanity, and darknesse. Our consciences are full of impurity, and insen∣siblenesse. Our hearts are full of unbeliefe, impenitency, fol∣ly, hypocrisy, and hardnesse. The heart of the sonnes of men is full of evill, Eccles. 9.3. Our wils are full of contumacy, rebellion, and stoutnesse. And as there is a fulnesse of sinne in the powers of our soules, so also in the members of our bo∣dies. Our tongues are full of deadly poyson, Jam. 3.8. Our eyes full of adultery, 2 Pet. 2.4. Nay there is a fulnesse of sinne, as in our natures, so in our actions and services. Our almes, prayers, sermons are full of sinne. Now one depth calleth for another, one fulnesse for another. The depth, the fulnesse of sinne in us, for a depth, a fulnesse of grace in Christ. The treasure of sin, the treasure of an evill heart in us, Math. 12.35. for all the treasures of wisdome, and grace in him. The strong man is not overcome, and driven out of the house, but by a stronger, Luk. 11.21. The kingdome and domini∣on of sinne in us, cannot be overthrowne, but by a King of righteousnesse. Our soules are so bespotted, as that there is no cleansing of them, but by the lambe of God, who was without blemish, or spot. The fulnesse of sinne cannot be driven, and chased out of our soules, but by Christ, in whom there was a greater fulnesse of grace. And this, though not enough, must now suffice, for demonstration of the congru∣ity, and necessity of the dwelling of an all▪ fulnesse of grace in Christ.

The uses that I shall make hereof, shall be of

• Information.
• Refutation.
• Consolation.
• Exhortation.

1. Then to begin with the uses of Information, which shall be two.

1. From the dwelling of all fulnesse of habituall grace in

Christ, we may inferre his qualification, and fitnesse for all his offices.

1. Hereby he was qualified for his Priestly office. For he was holy, harmlesse, undefiled, separate from sinners; and such an high Priest became us, Hebr. 7.26.

2. Hereby he was fitted for discharge of his Kingly office. For this n 1.137 end, or intent, God anointed him with the oyle of gladnesse above his fellowes, that the scepter of his kingdome might be a scepter of righteousnesse. That he might love righte∣ousnesse and hate iniquity, Heb. 1.8,9. Psalm. 45.6,7.

3. All the treasures of wisdome and knowledge are a suf∣ficient furniture for execution of his Propheticall office. Who so meet to be the great Prophet of the Church, as he, that is infallibly true in all that he saith? And the Baptist asserts the perpetuall infallibility of Christ's testimony from the un∣measurablenesse of his gifts and graces, Joh. 3.34. In ver. 33. he sets downe what honour beliefe of Christs testimony yeelds unto God, to wit, subscription unto, and confirma∣tion of his veracity, He that hath received his testimony hath set to his seale, that God is true. And this he proves, be∣cause his testimony is alwayes the testimony of God: For he whom God hath sent, speaketh the words of God, ver. 34. Ordi∣nary 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 follow∣ing 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 ha∣ted 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 ma∣lignancy

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 there∣fore 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 there∣fore 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 un∣measurablenesse 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 argu∣ment 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 proposi∣tion, 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 ex∣pressions 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 pover∣ty, 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 false∣hood 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 sig∣nification 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 o∣verthrow unto the Doctors opinion. Unto it also the School∣men 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 unto all the Saints, that ever were, are, or shall be in the world.

The Thomists dare not adventure so farre herein; but yet Thomists & Scotists are unanimous in asserting, that the grace of Christs humanity was in regard of Gods ordinary power, ever summa, both positivè, and negativè: that is, for degrees, it was alwayes at the highest, so that it could never be match∣ed, or surmounted. The reasons of Aquinas for this, dilated on at large by his commentatours are two, ex parte formae, scil. ipsius gratiae; and ex parte subjecti, scil. Christi.

1. Ex parte formae, ipsius gratiae. The habituall grace of Christ was referred unto the grace of union, as a consequent ornament of it; and therefore in all congruence it was to be suited and proportioned unto it. Now the union of the man∣hood with the Godhead was the greatest, that a creature was capable of, and therefore congruent, that the degree of Christs habituall grace should be the highest, that the wis∣dome of God hath allotted unto intellectuall creature.

A second reason is taken ex parte ipsius subjecti, scil. Christi. Christ was not puré viator, but in his soule, he was also com∣prehensor, and that from the first instant of his Incarnation. He alwayes therefore in his soule enjoyed heaven, happi∣nesse, the beatificall vision: and therefore all his graces, and consequently his love of God were in termino, and therefore could not admit any further degrees. It is not to be denyed, but that by speciall dispensation there was some restraint of the influence of his happinesse, or beatificall vision, in the whole course of his humiliation, and particularly in the time of his dolefull passion. But surely it seemes very im∣probable, and no wayes sortable unto the state of Christs blessednesse, for his grace and holinesse, the image of God in him, his love of God, &c. to be liable unto perpetuall mo∣tion and augmentation.

But let us heare the Doctors objection, and consider of what weight it is. It is taken out of Luke 22.44. And being in an a∣gony, he prayed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more earnestly: that is, he was more ardent in prayer then at other times. And hence he must in∣ferre, that his love of God was more fervent then at other times: or else this instance of Christs will not be home unto that, for which it is urged.

For answer: 1. The vulgar translation renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prolixiùs: and if this version be good, then there is no place for the Doctors objection. But 2. Suppose we stick unto our owne translation, yet the place may fairly be so interpreted, as that it may no wayes advantage the purpose of the Doctor. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more earnestly, may be considered in reference unto either the object, unto whom he prayed, God; or the mat∣ter, against which he prayed, the evils with which he con∣flicted in his agony.

1. Then he did not in his agony pray more earnestly then at other times, if we consider his prayer in reference unto the object, unto whom it was, God. The Religion, and inward worship of his prayer, was for degrees alwaies alike equall. His trust and dependance upon God, love of, zeale and de∣votion towards God, from which all his prayers flowed, were not at one time more intense then at another.

But now 2. he prayed more earnestly in his agony, then at o∣ther times, in regard of the matter, against which he prayed, the evils that he encountred with, which if they were not greater, then those that he deprecated in the former prayer ver. 42. yet at least they made a greater impression upon his humane nature: for they put him into a bloudy sweat. Being in an agony, he prayed more earnestly, and his sweat was as it were great drops of bloud, falling downe to the ground.

I hope I shall not incurre the displeasure of the Doctor for my boldnesse in presuming to examine this passage in him. And I professe for mine owne part, that if he will honour me so farre, as to reply unto what I have said, his paines shall be very welcome unto mee: if he do it (as I am confident he will) in a faire and Scholasticall way.

Thirdly, the dwelling of all-fulnesse of grace in Christ will yeeld abundant and unutterable consolation unto all those that have interest in Christ, all his true and sincere mem∣bers. And here that this point may shed the greater and lar∣ger comfort unto all their hearts, I shall 1. Demonstrate, that upon union with the person of Christ there ensueth 1. A communion in. 2. a conformity unto his fulnesse of grace: and this being made good, I shall in the next place shew, how that Christs members may reap hence a double comfort. 1. Against the strength and fulnesse of sinne. 2. Against their wants in, and emptinesse of grace.

1. The first thing to be done, is to prove, that all the mem∣bers of Christ shall enjoy communion in, and conformity unto the fulnesse of Christs grace.

1. A communion in it, by imputation of it unto them; that is, acceptation of it for them. And hence is it, that Paul speaking in the name of all believers, saith, that Christ of God is made unto us wisdome and righteousnesse, and sanctification, 1 Cor. 1.30. What God Ezek. 16.14. speakes of the Church of Jerusa∣lem, is applicable unto the Church in generall. Thy beauty was perfect through my comelinesse, which I had put upon thee, saith the Lord God. Now one branch of that comelinesse with which God invests the Church, and all her true members, is the beauty of habituall holinesse in Christ. The best of saints

considered in themselves, are in great part naked, and those garments that they have of inherent righteousnesse, are but as filthy, or menstrous rags, Is. 64.6. But now here is their comfort; they have an husband, that hath a full wardrobe of graces, wherewith he can adorne and beautify them from top to toe, wherewith he can cover all their raggs, and nakednesse. For the sake of Christs spotlesse holinesse, every soule espou∣sed unto Christ is accepted as gratiously, as if so be she were in her selfe without spot. Thou art all faire, my love (saith Christ to his Church) there is no spot in thee, Cant. 4.7. that is, as by remission, so also by acceptation. The Ʋrim, and the Thummim, were to be applied unto the twelve names of the tribes of Israel, engraven in the breast-plate of the high priest, Exod. 28.30. And this might be to typifie the applica∣tion of those lights, and perfections, that were in the heart of Christ unto all his people: and therefore it is termed (thinke some) in the latter part of the verse, jus filiorum Israelis, the judgment of the people of Israel; that is, that, by which they were to be justified in the judgment of God. There is darknesse in our light, imperfection in our purity, and conse∣quently an utter unaptnesse and disability for our justificati∣on. But now upon the heart of our high Priest, there is the Urim and the Thummim, lights and perfections, a fulnesse of knowledge, and a perfection of all other gracious endow∣ments, which can stand before the utmost severity of law and justice. But now this that we have said, touching the impu∣tation of the fulnesse of grace in Christ unto us, must be un∣derstood cum grano salis. We must not divide this fulnesse of grace from the other parts of Christs humiliation, but take them all joyntly, and together. Thus Pareus upon Hebr. 5.10. Effectum aeternae salutis nostrae Apostolus ostendit profluere non ex aliqua parte actionum vel passionum Christi: sed ex toto redemptionis opere plenissimè ab eo peracto. Ne igitur dividamus Christum, aut fidem nostram distrahamus, quaerendo aliam ju∣stitiae partem in nativitate, aliam in habituali sanctitate, aliam in vitae integritate, aliam in mortis obedientia: oportuit haec omnia in Christo compleri, omnibúsque his consummatis salutis aeternae

author nobis extitit. Of these words, that which Mr Dickson hath on the same place may serve instead of a translation. The proper cause (saith he) of our salvation, is to be sought in Christ, perfected by suffering, not in any one part of his holinesse, or obedience in doing, or any part of his suffering, but in him perfected by his obedience; even to the death of the crosse. We may take comfort from, and make use of, his holy conception, life, and severall vertues: But we must remember, that his accomplished obedience, in doing and suffering, is our ransome, joyntly considered, and not any particular act looked on alone. With these two Dr. Ames also accords. Med. Theol. lib. 1. cap. 27. §. 27. Haec justitia non est membratim quaerenda in puritate naturae, nativitatis, & vitae Christi: sed ex totâ Christi obedientiâ exurgit simul cum remissione peccatorum sicut eadem Adami inobedientia & spoliavit nos justitiâ originali, & obnox∣ios etiam reddidit reatui condemnationis. This righteousnesse, which must come in place of justification, is not severally to be sought in the purity of the nature, birth, and life of Christ: but it ariseth out of all the obedience of Christ, together with remission of sins, as the same disobedience of Adam hath both robbed us of Originall righteous∣nesse, and made us subject to the guilt of condemna∣tion.

In a second place, I am to cleare, that in all the true mem∣bers of Christ, there shall be a conformitie unto his fulnesse of grace. God hath predestinated them thereunto Rom. 8.29. and how great a congruence there is therein, will soone appeare, if we compare Christ with Adam: For as we have borne the image of the earthy, the first man, we shall also beare the image of the heavenly, the second man, 1 Cor. 15.49. The first Adam was not only full of sinne in himselfe, but he also filled all his posterity with sinne, and death. And shall not the second Adam then fill all his off-spring with grace, and life. Unto them the first Adam was a Channell of sin, and corruption: And Therefore the second Adam shall be unto them a fountain of grace, and sanctification: For is not he as powerfull to communicate this, as the other was to instill that. And besides, he is as willing to

doe it, as he is able: For he hath in a plentifull measure shed his blood for his Church, much more will he plentifully shed and derive his Spirit upon her. Questionlesse, he will be as liberall of his grace, as blood; powre out one, as well as the other.

The Prophet Isaiah having chap. 11. ver. 2. foretold, how that there should descend upon Christ, even the fountaine of all knowledge, the spirit of wisdome and understanding, the spirit of counsell and knowledge, &c. in ver. 9. he subjoyneth the plentifull communication, or overflowing of this fountain unto the Church. The earth shall be full of the knowledge of the Lord, as the waters cover the sea: that is, the channell, or bottome of the Sea. The Church, and her true members shall be as full of the knowledge of God, as the sea is full of waters. That from this endowing of Christ with all-fulnesse of grace, and spirit, all that belong unto him have ground of comfort, and wherein, the Psalmist plainly intimateth, Psalm. 45.7. where he calleth the spirit, wherewith Christ was anointed, the oyle of gladnesse. And the oyle of gladnesse it is called, not onely because in reflexion on it his owne soule was filled with joy, peace, and comfort, but also be∣cause it gladdeth the hearts of all his chosen people. He was anointed to appoint unto them, that mourne in Sion, the oyle of joy for mourning, Esay 61.1,3. Now his unction gladdeth, and cheareth the hearts of all his members: Because of the oyle, wherewith he was anointed, there is also an effusion upon them. The excellency of his unction above his members im∣plyeth their communion with him therein. The comparison of inequality, He was anointed above his fellows, presupposeth a comparison of similitude, to wit, that his fellowes were anoin∣ted too, though in a farre inferiour measure. But now they be onely members, and not excrements, that are the objects of this effusion. They be the fellowes of Christ, that share with him in this his anointing. He is anointed above his fellowes; and what fellowship hath righteousnesse with unrighteousnesse, What communion hath light with darknesse, 2 Cor. 6.14. How can they that are filled with all unrighteousnesse, Rom. 1.29. be the fellowes of the Sonne, and King of righteousnesss!

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Are drunkards, swearers, prophaners of the sabbath, adulte∣rers, muck-wormes, &c. conforts of the holy one? The fel∣lowes of Christ are such as the Apostle saith are made partakers of Christ, Heb. 3.14. and those are not yet made partakers of Christ, who impenitently partake of other mens sins, 1 Timoth. 5.22. and have fellowship with the unfruitfull works of darknesse, Ephes. 5.11. We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. Apostates then, that leave their first love, and renounce the fundamentals of the Gospell, the principles of the doctrine of Christ, or the word of the beginning of Christ, Heb. 6.1. are, whil'st such, excluded from all fellowship with Christ. The fellowes of Christ are his Brethren, and the character, which Christ himselfe giveth of them, is obedience unto the will of his father, Math. 12.50. They are with him coheires, Rom. 8.17. and therefore they exercise all acts of communion with God, their father, Christ their elder brother, and with the rest of their Brethren. Those, that are the Children, and heires of God, joint heires with Christ, walke in some degree suitably unto so eminent a relation: And therefore do not walke in the counsell of the ungodly, nor stand in the way of sin∣ners, nor sit in the seate of the scornfull, Psalm. 1.1. But to returne from this digression, which I have inserted to keepe aliens, and enemies unto Christ, from presuming to meddle with the comfort of this point. Though in Christ there was a foun∣taine of oyle, as it was said there was in * 1.138 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 gol∣den 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 Man∣hood, 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, plain∣ly 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 menti∣oned 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 re∣ceived 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 recei∣ved 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 uni∣versality, 2. The variety, diversity, or inequality, 3. The limitation, 4. The freenesse of it.

1. It is common, and universall: Ʋnto 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 distri∣bution 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 incom∣municable 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 prepa∣rations, 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 unsearch∣able 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 dis∣pense 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 he will. As the cloud of Gods glori∣ous 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 bo∣dy, and fulnesse, we have made good by the second particu∣lar 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 un∣derstandings 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 com∣mands of God, and their soules.

There be some that differ from us in the interpretation of

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; others in the translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a passive signification. The Church is Christs passive ful∣nesse, filled, or made full by Christ, not onely with com∣mon, but with spirituall, sanctifying and saving graces: and this sence, you see, serves expresly for the proofe of the mat∣ter in hand.

And no lesse is implied by those, who translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, passively, and so read the words thus: The Church is the fulnesse of him, who is filled all in all. As the Church con∣sidered 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, can∣not be absolutely compleat, untill all his elect members are gathered, and fully united unto him joyntly, or to∣gether, all at once in the resurrection, in their bo∣dies as well as soules; Yet he may be said to be fil∣led 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 be∣lievers, when they receive of his fulnesse, and are thereby filled.

Musculus, and Cornelius Alapide note, that by an usuall Graecisme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 graci∣ous 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 mysti∣call consideration, to be filled in all his members, according unto all graces, either of sanctification or edification, that are powred upon them, both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according unto all and in all, are (as Calvin observeth concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all) here to be restrained according unto the present circum∣stance of the place. Now the Apostle speakes here in par∣ticular concerning the Spirituall government of the Church; and unto this drift of the Apostle, it will be most suitable to understand both the alls, 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 1.139 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 particular station in the body of Christ.

A second particular I propounded, was Gods end in conferring an allfulnesse of grace upon Christ. It was to fit, and enable him to be a vitall, and universall principle of grace, and holinesse unto his Church. He had it then, not as a private, but as a publique person, as a second Adam, as the head of his Church. And the head (we know) is an officiall part in the body, having sense and motion, not for it selfe onely, but for the whole body. Even after the same manner that the stomacke hath meat's, the liver bloud; even so Christs grace was not for himselfe, but for his members. If you will compare Psalm. 68.18. with Eph. 4.8. The comparison will light you unto this conclusion, that Christ received gifis for men, that he might give gifts unto men. Unto this purpose some of the Schoolmen have noted, that in Christ, gratia ha∣bitualis, and gratia capitis, are not two severall graces, re∣ally different, but one and the same grace distinguished one∣ly by various respects, and considerations. It is called habituall

grace, considered as a personall perfection of Christ, sanctifying his own humane nature, It is tearmed gratia capitis, if regarded, as a principle of grace, from whence it was to be shed abroad upon others.

But here we must distinguish of a twofold principle of grace, physicall and morall.

1. The habituall grace of Christ's humane nature can∣not be a physicall principle of grace in others. For grace is an operative p 1.140 habit; and operative habits are productive onely of acts in their own subjects, and not of other habits in forreigne subjects.

2. Christs habituall grace therefore is onely a morall, or meritorious cause of ours, And that

1. Remotely; because it is a qualification prerequisite unto all the satisfaction, and merit of his obedience. For no part of his obedience, either active, or passive, would have been in the least degree, either satisfactory, or meritorious, if it had not proceeded from a nature, endowed with an all-fulnesse of grace, and a most spotlesse holinesse.

2. Say others, proximè; because it merited the grace, and holinesse of all his members: For every branch of his humili∣ation was meritorious. And was it not a part of his humili∣ation that he, who in regard of his divine, and infinite person was above the law, the Law-giver, should assume a nature, that should be all over cloathed with habituall conformity unto the law, should be made under the Law, not onely actual∣ly, but habitually?

Against this it is usually objected, that Christ, as man, as a

reasonable creature, was obliged unto the habituall grace, or holinesse of his nature, as touching the continuance of it; and therefore it could be no part of his debt, that he un∣dertooke, as our mediatour: what he owed for himselfe, he could not be bound unto for us.

For answer: I shall apply to the habituall grace of Christ, what Ames saith, Med. Theol. lib. 1. cap. 21. §. 24. touching his legall obedience. Although it was required of Christ, now made man, by right of creation, yet because he was made man, not for himselfe, but for us, it was a part of that humiliation, satisfaction, and merit, which God required, and accepted of him for us.

By this, that I have said, you may qualify divers passages in some practicall Divines of great note & ability, concerning the influence of Christs fulnesse of grace. I shall give you the summe of what they say, desiring you to understand them of a morall, or meritorious causality. Christ had fulnesse of grace, as the sunne hath light; a fountaine waters; a depositarie treasures.

1. As the sunne hath light: He was the sunne of righte∣ousnesse. And the sunne was endowed with a fulnesse of light, not so much for its own proper ornament, as for the good of the whole universe, to dispense abroad a rich warmth, and influence upon it. Even so the sunne of righteousnesse was inriched with an all-fulnesse of grace, not onely for his own proper, and personall perfection, but also for the benefit, and behoofe of his members, that he might communicate thereof unto them, and make them likewise full of grace.

2. As a fountain hath waters. A fountain of gardens, A well of living waters, Canticl. 4.15. Now wherefore is a fountaine, but to replenish streames, and rivers? To what purpose serveth a fountaine in a garden, but to water the plants, hearbs, and flowers therein, which would otherwise waxe dry, and wither. He filleth all things with his wisedome as Physon, and as Tigris in the time of the New fruits. He maketh the understanding to abound like Euphrates, and as Jordan in the time of the harvest: At which time it overfloweth all its bankes. I also came out as a brooke from a river, and as a

conduit into a garden. I said, I will water my best garden, and will water abundantly my garden bed: Ecclesiasticus 24.25,26,30,31.

3. As a depositary hath treasures: In whom are hid all the treasures of knowledge and wisedome. He had knowledge, and wisedome, as a publick officer, and treasurer thereof. And he was not appointed a treasurer niggardly, to hoard it up. When a man hath riches, it is a vanity under the sunne (saith Solomon) to keep them and hoard them up. He were as good not to have them, as not to use them. Wisedome that is hid, and treasure that is hoarded up, what profit is in them both? Eccles. 20.3. But he was sealed, and sanctified to be a liberall dispenser of them, unto those whom his father had given him amongst men. As all the granaries of corne in Egypt were by Pharaoh com∣mitted unto Joseph, for the supply, not of Iosephs, but of the peoples publick wants. Ille frumenta servavit non sibi, sed omni populo. As Bernard in his second Homily Super missus est. Even so was Christ entrusted with all treasures of wise∣dome, and knowledg, not so much for his own, as for the Churches use.

And thus, you see, how that Christ received this fulnesse, even for this very purpose to distribute of it unto his Church. His fulnesse was, not onely a fulnesse of sufficiency for him∣selfe, but also a fulnesse of redundancy, influence, and efficiency upon others.

Now the soule of a Christian may from the premises, to its unspeakabe comfort, frame this, or the like discourse. Dwelleth there an all-fulnesse of grace in my Saviour, and can there be an emptinesse in me? Was this fulnesse of grace bestowed upon him, not so much for himselfe, as for others, for me amongst the rest, and will not he employ it for my good? Will not he derive part of it unto me? So should he betray that trust, which his father hath reposed in him, as Lordetreasurer of his Church, which, but to imagine, were blas∣phemy. Fulnesse of grace was conferred upon him, as the head of his Church; How can it then but have a powerfull (that I say not) unresistable influence upon me, who am one of his members? Unnaturall were it for the head of the

naturall body to keep in the spirit, sence, and motion, and not conveigh them unto the rest of the body. As unna∣turall, as unbecoming were it for the head of the body mysti∣call, not to impart grace unto the rest of the members.

In the third, and last place, I shall goe over the severall gradations of the fulnesse of grace, that Christ imparts unto his Church and members here in this life.

1. He communicateth unto all his members an initiall fulnesse of grace, a fulnesse of parts in their first conversion.

2. Unto those, that are of full age, and strong in the faith, he distributes a progressive fulnesse, (as I may call it) which accreweth unto them upon the further growth of their holinesse.

1. Then he communicates unto all his members an initiall fulnesse of grace, a fulnesse of parts unto all his members in their first conversion. In the washing of regeneration, and in our renewing, the Holy Ghost (saith Paul) is shed on us abundantly through Jesus Christ our Lord, Tit. 3.5,6. The vocation or conversion of the Gentiles is termed by the same Apostle, Ro. 11.12. their riches, because therein the riches, that is, a plenti∣full measure of Gods grace is by the spirit of Christ powred on them. It is also called in the same place, the riches of the world, because thereby some of all nations dispersed through out the whole world, are inriched with gratious endowments from the spirit of Christ. Of his fulnesse (saith John the Bap∣tist) have all we received, and grace for grace, John. 1.16. In which words we have 1. A deduction or derivation of our grace from the fulnesse thereof in Christ, as a fountaine. 2. An exact conformitie, & answerablenesse of our grace unto the fulnesse thereof in Christ, as unto its rule, and patterne.

1. We have a deduction or derivation of our grace from the fulnesse thereof in Christ, as a fountaine. Of his fulnesse we receive grace: Even as the glasse doth the Image from the face. The fulnesse of grace in Christ is not onely a fulnesse of an abundance, but also a fulnesse of redundance. From his fulnesse there runneth over a share, and portion unto his Church: Even as light is derived from the sunne unto the beames issuing from it; As sap goeth from the roote

unto the branches; As water floweth from the fountaine unto the streames; As sence and motion descend∣eth from the head unto the members. I find in some papers, that I collected when I was first a Student in Divinity in Ox∣ford, and if my memory faile me not, it was somewhere in Aquinas, that the preposition [of] denoteth three things. 1. the Originall, or efficient cause of our grace. 2. The con∣substantiality of the principle, or efficient cause of Christs grace and ours. Thus the Sonne is said to be of the Father. And ac∣cording unto this acception of the particle, the fulnesse of Christ is the holy Ghost, who proceedeth from him consub∣stantiall to him in nature, vertue, and majestie. For although the habituall endowments of his soule, are different in number from those in us, yet it is one, and the same spirit, that filled him, and sanctifieth us, All these worketh that one and the selfe same spirit, &c. 1 Cor. 12.11.

Thirdly, of, signifieth the partiality, or imperfection in parti∣cipation of our grace from Christ. We receive of his fulnesse, and not his fulnesse it selfe. And thus we usually say, take, and receive of this bread & wine, when we mean only a part of the bread or wine, & not the whole. There is a perfect fulnesse of grace in Christ, but how little a part, or portion thereof re∣doundeth unto us! Ʋnto every one of us grace is given according unto the measure of the gift of Christ, Eph. 4.7.

2. Here is an exact conformity, and answerablenesse of our grace, unto the fulnesse thereof in Christ, as unto it's rule, and patterne. Of his fulnesse we receive grace for grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As in naturall * 1.141 generation the child receiveth from his parents limbe for limbe: not alimbe in them, requisite unto the integrity of their nature, but is in it too; the frame of its body is as full as theirs for members, though not for bulk or quantity. Even so in regeneration, when Christ is fully formed in the soule of a man, He receiveth in some weake degree grace for grace. There is not a sanctifying and saving grace in Christs humane nature, but it is in some small measure, and propor∣tion wrought in him; so that the frame of his grace is as full as Christs, in respect of the number, though not the measure of his graces.

Pelargus and Maldonate tell us of some, that translate the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon; we have received of his fulnesse grace upon grace: that is, omnem gratiam, or, cumulatissimam gratiam; every grace, or most abundant grace. And they paralell it with Job 2.4. which they render thus: Skin upon skin, yea all that a man hath, will he give for his life: that is, a man will give for his life all his wealth or substance, which in those times stood principally in cattell, expressed Synechdochically by skinnes.

2. Christ communicateth unto such of his members, as are of full age, and strong in the faith, a progressive fulnesse of grace: and I terme it so, because it accreweth unto them upon their proficiency in grace, and holinesse. Now that this progressive fulnesse is attainable here in this life may be evin∣ced, From the commendations that are given in Scripture un∣to the Saints for it; from the exhortations to it; from the pro∣phesies, promises, and relations of it; from the prayers, both of pe∣tition, and thanksgiving for it, that occurre in Scripture.

1. From the commendations that are given in Scripture unto the Saints for it, as unto Elizabeth, Luk. 1.41. Zacharias, v. 67. Stephen, Act. 6.8. & 7.55. Dorcas, Act. 9.36. and Barnabas, Act. 11.24. one part of the character of the Angell of the Church of Smyrna is, that notwithstanding his outward poverty, he was yet rich, Rev. 2.9. to wit; inwardly towards God, Luk. 12.21. with true riches, Luk. 16.11. Paul witnes∣seth of the Corinthians, 2 Cor. 8.7. that they did abound in e∣very thing, in faith, and utterance, and knowledge, and diligence, and in their love towards the Ministers of the Gospel: and he gives also as large a testimony of the better part of the Ro∣mans, such as were strong, and growne Christians. I my selfe also (saith he) am perswaded of you my brethren, that ye also are full of goodnesse, filled with all knowledge, able to admo∣nish one another, Rom. 15.14. In which words we have three things considerable. 1. What fort of fulnesse it was, that the Apostle speakes of. 2. The matter of it, goodnesse, and all knowledge. 3. The result, or sequel of it, That ye may be able also to admonish one another. 1. Enquire we, what sore or kind of fulnesse it was. There is a twofold fulnesse of grace: one of parts, another of degrees.

1. Of parts, when one hath all the graces of sanctification for sort, or kind. And such a fulnesse is conferred upon even the weakest in the faith, and that at their first conversion: for then they have so much grace, as doth in some measure enable them, for the mortifying of every lust, for the per∣formance of all duties, whether of the first or second Table.

In a second place, there is a fulnesse of degrees, and that againe either absolute, or comparative. Now the Romanes were not in regard of degrees absolutely full of goodnesse, filled with all knowledge: For such a perfection of fulnesse Paul himselfe disclaimeth, Phil. 3.12. as being the alone pri∣viledge of triumphant Saints.

Their fulnesse then was onely comparative, in comparison of such imperfect beginnings, as were in novices, and babes in Christ, such as were weake in the faith.

2 We have the matter of this fulnesse, goodnesse, and all knowledge.

1. Goodnesse, by which the Greeke Expositours, as Beza informeth me, understand vertue in generall, and oppose it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto wickednesse; so that it comprehendeth all vertuous and gracious habits whatsoever.

2. All knowledge; that is, the knowledge of all things ne∣cessary unto faith, godlinesse, and salvation.

3. Lastly, we have the result or sequel of this fulnesse, Qualification of them for the duty of mutual admonition, unto which is requisite a gracious heart, and a gifted head: Because they were full of goodnesse, they had hearts propense unto so good a worke: Because they were filled with all know∣ledge, they were able to mannage it for the best advantage unto Gods glory, and their owne edification. The foure beasts were full of eyes before, behind, and within, Rev. 4.6,8. that is, the ministers of the Gospell, comprehended under the foure Evangelists, were full of knowledge and vigilant care. They were full of eyes before, to looke towards God; and behind, to looke towards their people; and within, to looke to them∣selves.

A second Argument for the attainablenesse of this progres∣sive

fulnesse, is the exhortations, that occurre in scripture unto it. Paul exhorts the Corinthians to be perfect, 2 Cor. 13.11. to perfect holinesse in the feare of the Lord, 2 Cor. 7.1. and to be abounding in the worke of the Lord, 1 Cor. 15.58. The Colos∣sians to abound in faith, Col. 2.7. the Hebrewes to goe on unto perfection, Heb. 6.1. He beseecheth the Thessalonians by the Lord Jesus to abound more and more, to wit, in spirituals; that is, in graces and duties.

Thirdly, there are Prophecies of this progressive fulnesse in the old Testament, Esay 33.5. The Lord is exalted. Christ is risen, and ascended into heaven: for he dwelleth on high; that is, he sitteth at the right hand of the Father. And the fruit hereof is the filling of the Church with grace and good∣nesse, He hath filled Sion with judgement and righteousnesse. The spirit shall be powred upon us from on high: And the wilder∣nesse shall be a fruitfull field, Isaiah 32.15. The desert shall re∣joyce and blossome as the Rose. It shall blossome abundantly: the glory of Lebanon shall be given unto it, The excellency of Car∣mel, and Sharon, Esay 35.1,2.

A fourth Argument is the promise that is made in Scrip∣ture of this progressive fulnesse. Whosoever hath, to him shall be given, and he shall have more abundance.

Our Saviour propounds this promise twice. 1. In the pa∣rable of the sower, unto the having or possession of grace, Math. 13.12. 2. In the parable of the talents, unto the dili∣gent use of grace.

1. In the parable of the sower, unto the having or possessi∣on of grace; and then the words may be thus paraphrased. Whosoever hath the initials of sanctifying, and saving grace, the beginnings of faith and repentance, unto him shall be gi∣ven increase thereof, Phil. 1.6. and this increase shall not be sparing, but very plentifull. And he shall have more abundance. The good ground, the honest and believing heart, that hea∣reth the word, and understandeth it, beareth fruit, and bring∣eth forth some an hundred fold, some sixty, some thirty, Math. 13.23. a sparke shall grow to be a flame: That light which at first was but as the dawning, shall at last shine more & more unto the perfect day. He that abideth in me, and I in him (saith our

Saviour) the same bringeth forth much fruit, John 15.5. And the reason hereof, wee may fetch from the se∣cond verse of the same chapter, Every branch that bea∣reth fruit the father purgeth it, that it may bring forth more fruit.

The * 1.142 Arminians will not allow this promise to be re∣strained unto the elect and the regenerate, but would ex∣tend it unto the generalitie of mankind, unto even the Hea∣then, unto whom the sound of the Gospell never came. But this our restraint of the words I shall justi∣fy out of our renowned Twisse Vindic. grat. lib. 3. pag. 140, 141, 142. by three arguments, first, from the caution premi∣sed, vers. 9. secondly, from the words immediatly foregoing, vers. 11. of which they are a confirmation, 3. From the words following, which are an illustration of them by way of Anti∣thesis or opposition.

1. From the caution premised, vers. 9. who hath eares to heare let him heare. Where by eares is meant the inward eare of faith, and spirituall understanding. Now that they who have eares to heare are the same with our Saviours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that have, will easily appeare to him, that shall compare the 9, 10, 11, 12. verses togeather.

2. From the words immediatly foregoing, v. 11. unto you it is given to know the mysteries of the kingdome of heaven, &c. for whosoever hath, unto him shall be given, &c. Now here would be no proofe at all, unlesse by those that have, be meant such as resemble the Apostle in piety, and holinesse, unlesse they be as they, elect and regenerate.

3. From the following words, which are of them an il∣lustration, by way of Antithesis, or opposition. But who∣soever hath not, from him shall be taken away, even that he hath. Hence I thus argue. By those that have not, are understood the unregenerate, and therefore by those that have, are meant the regenerate. That by whosoe∣ver hath not, are understood the unregenerate, is evident, because these words, whosoever hath not, from him shall be taken away even that he hath,

are urged by our Saviour as an Argument to prove that clause in the precedent verse: But unto them it is not given. Which in Mark. 4.11. is thus varied. But unto them that are without, all these things are done in parables. Now by such as are without, our Saviour understands Aliens, such as are not inwardly, and effectually called, such as are not members of the Church in regard of spirituall communion; However they may have place therein, in regard of outward profe∣ssion.

This engagement of our Saviour is made, 2. in the parable of the Talents, unto the diligent, faithfull, and holy use of the gifts, and graces, both of edification, and sanctifi∣cation, Math. 25.29. And then it may be thus glossed. Whosoever useth his gifts, and talents well, in a sanctified manner, for his masters service, the advancement of Gods glory, the promotion of Christ's Kingdome, unto him, besides the reward mentioned vers. 21, 23, at the last day, shall be given even here in this life an abundant improvement of these gifts, and talents, and the great enlargment of their gracious use for the edification of others.

A 5th argument is from the relations of this progressive fulnesse.

1. From the relation of an effect towards spirituall and heavenly wisedome. The wisedome that is from above is (saith Jam. chap. 3.17.) full of mercy, and good fruites. Full of mercy, and that erga egenos, th••se that are wanting, as also erga er∣rantes, and peccantes, those, that are faulty, and straying: and full of good fruits; that is, of all offices of humanity, and love, as Pareus expounds the words. And if it be full of mercy, and good fruits towards men, it is also full of Religion and acts of worship towards God: For between the graces and duties of the first and second table there is an inseparable coherence.

2. From the relation it hath of a consequent, and end, unto Christs ascension.

1. Then it is related unto Christs ascension, as the conse∣quent thereof. Whereas the Psalmist, Psalm. 68.18. mentioning the effect, or fruit of Christs ascension in regard

of his members, saith, that he received gifts for men. The Apo∣stle in his quotation of this place, Ephes. 4.8. expresseth the passage thus, He gave gifts unto men. Which variation shew∣eth (as Fulke observeth in pag. 12. of his answere to the pre∣face of Martin against the English translations of the bible) wherefore Christ received gifts, viz; to bestow them on his Church.

To receive, and give, are different actions; But yet, when receiving, or taking, is designed unto a farther giving, it is an usuall Hebraisme, to expresse the latter by the former.

In the words of the Psalmist, there is (as Beza, Piscator, and Rivet observe) an Ellipsis, which may be supplied thus; Thou having received, gavest gifts unto men. So that by a Metalepsis, the Consequent is understood by the Antecedent; Christs receiving of gifts is put for his giving of gifts. Because, as it is noted by A lapide, he received them not to keep them unto himselfe, but to impart, and distribute them unto those, whom God hath given him among the sonnes of men.

There be two things amongst many others, that discou∣rage poore believers, and make them doubtfull of their shares in the fulnesse of Christ.

1. The lownesse and meannesse of their condition. 2. The sinfulnesse and rebellion of their natures and lives.

Now those words of the Psalmist, Psalm. 68.18. Thou hast received gifts for men, yea for the rebellious also, hold forth comfort against both these particulars.

1. It comforts against the lownesse and meannesse of our condition. Thou hast received gifts for men indefinitely. Gentiles, as well as Jewes; poore, as well as rich; unlearned as well as learned; deformed, as well as beautifull. No sin∣lesse abasure whatsoever is any bar unto the bounty of Christ.

Yea, but saith the distressed conscience, I am not onely a despicable worme, but a sinfull, and rebellious wretch, and what thoughts of favour can Christ have to such an one?

Why thou hast received gifts for men, saith the Psalmist, yea, for the rebellious also. Every man is even from the

wombe a rebell against the command, grace, and spirit of God. And therefore the rebellious here are denominated from more then an ordinary height of rebellion, contracted by custome in sinning, and superadded unto that naturall contumacie, which is common unto all the sonnes of Adam. No degree of rebellion renders uncapable of benefit, by the fulnesse of Christs gifts, and graces, but what carrieth along finall impenitency with it. Thou hast received gifts for the rebellious also: that is, for even the worst of penitent rebels: such as have beene notorious, and desperate fighters against God, Children of disobedience, or rebellion, foolish, decei∣ved, serving diverse lusts, and pleasures, Tit. 3.3. What a plentifull portion of gifts, and graces did Christ poure upon Saul, when he was in the very ruffe, and greatest heat of his rebellion, when he breathed out threatnings, and slaughter against the disciples of the Lord.

By this you see, that one consequent of Christs Ascension, after his victories upon the Crosse, Col. 2.12. regarding his favourites, and loving subjects, was a distribution of Spiri∣tuall gifts unto them. As it was the custome of Generals, when after a victory in a forraigne warre, they returned in triumph unto their owne country to send presents, and por∣tions unto their friends, and to cast gifts among the poore multitude, 1 Sam. 30.26,27. &c. Esther 9.19,22. Joh. 7.38,39. Joh. 16.7.

But now ver. 10. of the fourth chapter of the Ephesians, the Apostle affirmeth this communication of gifts unto the Church, to be not a meere consequent, but further, the very and it selfe of Christs ascension. He ascended farre above all heavens, that he might fill all things: that is, all his members with all graces necessary unto them, either in a generall way, as they were members of the Church, or in a more pe∣culiar consideration, if they were officers of the Church. The universall particle [all] is to be limited by the matter that is for the present handled. Now it is manifest by 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. Be∣fore Christs ascension the heavenly dew of Gods grace fell onely upon the fleece, the land of Canaan, but since up∣on the whole earth, upon even the fulnesse of the Gen∣tiles. For Christ ascended farre above all heavens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 co∣ver the sea, Esay 11.9.

The Lutherans understand the words concerning the ab∣solute filling of all places with Christs manhood. Caje∣tan, 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 gene∣rally alleadge, by the scope unto which they serve for con∣firmation, 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 pre∣ceding, which is laid downe verse 7. Ʋnto 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 re∣ferred.

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 extra∣ordinary, and ordinary, so there is implied the qualification of these officers with abilities, and endowments for dis∣charge 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 mem∣bers 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 in∣tensionis & 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 know∣ledge, 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 compa∣rison 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, richly, as it is vari∣ed 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 there∣of. The subject then of this distribution of the gifts of the Holy Ghost, is generall, and universall, and that in as many re∣spects, 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 coun∣tries.

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 Diony∣sius Carthusianus expounds here the universall signe. He re∣straines 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 confi∣ned 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! None of all these render a man uncapable of being the object of this filling here spoken of, of the giving of gifts unto men. For such is the objective latitude thereof, as that it excludes no times, no places, nor any condition of men whatsoever. q 1.143 Zanchy, after he hath insisted upon that interpretation, which we have now gone over, acquaints us with another, that he dislikes not, and it is that which by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, understand's all Christs offices, and render's the word translated fill, fulfill, discharge, or per∣forme. For there were (saith he) two sorts of offices enjoyned Christ by his father. The first contained all those things, which were to be performed here below on earth for our redemption, as to suffer, to dye, and to be buried, &c. As soone as he had finished these, the Apostle saith that he ascended, &c; that he might ful∣fill all those other offices, which remaine to be performed by him in, and from heaven for us at the right hand of his father.

But this is no prejudice unto what we have said in our sence of the place; because one of these offices, as Zanchy himselfe informeth us, was that which the Apostle speakes of immediatly before the giving of gifts from heaven unto men. And the reason, why he approveth of this interpretation, is because it is so comprehensive, as that it takes in the former sence concerning the pouring of his spirit, and the gifts thereof, upon all flesh.

The last head of arguments is from the prayers for this pro∣gressive fulnesse of the saints, recorded in scripture; from the prayers of petition, and from the prayers of thanksgiving for it.

1. From the prayers of petition for it, which doubtlesse had a gracious answere, and returned into the bosomes of those that put them up. This I pray, saith Paul unto the Phi∣lippians, that your love may abound yet more and more in know∣ledge, and in all judgment. That ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ, being filled with the fruits of righteousnesse, which are by Jesus Christ unto the glory and praise of God, Phil. 1.9,10,11. We do not cease to pray for you, saith he to the Colossians, and to desire, that ye might be filled with the knowledg of his will, in all wisedome, and spirituall understan∣ding, Col. 1.9. He prayed unto the Lord to make the Thessa∣lonians to increase, and abound in love one towards another, and towards all men, &c. 1 Thes. 3.12. He puts up also a petition unto the God of peace, &c. in the behalfe of the Hebrewes, to make them perfect in every good worke, Heb. 13.21. You have Peter also 1 Pet. 5.10. petitioning for the perfe∣ction of such converts of them as were scattered throughout Pontus, Galatia, Cappadocia, Asia, Bithynia. The God of all grace who hath called us unto his eternall glory, by Jesus Christ, &c. make you perfect, stablish, strengthen, settle you. Thus also Epaphras was a petitioner for the spirituall compleatnesse, and perfection of the Colossians; Epaphras, who is one of you, a servant of Christ, saluteth you, alwaies labouring fervently for you in prayers, that ye may stand perfect, and compleate in all the will of God, Col. 4.12.

2. From the prayers of thanksgiving for it; which if this progressive fulnesse were unattaineable, would be but a taking of Gods name in vaine. I thanke my God alwaies in your behalfe, (saith he to the Co••inthians) for the grace of God, which is given you by Jesus Christ, that in every thing ye are enriched by him, in all utterance, and in all knowledg, &c so that ye come behind in no gift, &c. 1 Cor. 4.5,7. The same Apostle, Ephes. 1.3,7,8. blesseth the God and Father of our

Lord Jesus Christ, for that in the riches of his grace he hath abounded tawards us in all wisedome and prudence. In the 1 Timoth. 1.12,14. We have him presenting his thankes unto Christ Jesus our Lord, because the grace of our Lord was exceeding abundant towards himselfe with faith and love, which is in Christ Jesus. And thus have I at large proved, that the members of Christ shall enjoy every one of them, 1. A communion in the fulnesse of Christ's grace in their justification, 2. A conformitie unto it in their sanctification.

I proceed now unto the last thing which I promised in this use, to shew, that from the premises Christ's members may reape a double comfort, 1. against the strength, and fulnesse of sinne: 2. against their wants in, and emptinesse of grace.

1. Against the strength, and fulnesse of sinne. Naturally there is a fulnesse of sinne in us. Our powers and members are full of sinne. And the very fulnesse of sinne is in them. Now where there is a fulnesse of a thing, there that thing must needs be exceeding strong. How strong are the waters of the sea, onely because the sea is full of waters, and the fulnesse of waters is there. Against this fulnesse of sin now, that is in our natures, we have comfort, nay a full joy, and triumph, in the fulnesse of grace, that dwelleth in Christ: for it is imputed to us, that is, accepted for us. And God will make us conformable unto it. And therefore it gives us assu∣rance, that Christ will quench, cure, and expell all our sins. If in us there be the treasury of an evill heart, bottomlesse depths of folly, lust, and ignorance, in Christ there are hid unsearchable riches, and treasures of grace, and wisedome. If corruption in us be of an unbounded rage, if we be out of measure sinfull, why the grace of Christ is answerably of an unstinted measure. The spirit was not given by measure unto him, Joh. 3.34. If sin abound in us, grace doth much more abound in him. Excedit quippe pietas Jesu omnem cri∣minum quantitatem, seu numerositatem, as Bernard in Vigilia nativitatis Domini. Serm. 1. If the wounds and diseases of our soules be many, and deepe, the oyle of gladnesse, where∣with Christ was anoynted above his fellowes, is able to

heale them. Siquidem ante faciem unctionis Christi, nullus omnino stare poterit morbus animae, quamlibet inveteratus, saith Bernard in the but now cited place. The Yoake (saith the Prophet) shall be destroyed, because of the anoynting, Esay. 10.27. Where some by yoake understand the yoake of sinne; and by the anoynting the spirituall anoynting of Christ with the Holy Ghost. If unrighteousnesse hath a kingdome, and dominion in all men by nature, Christ is a King of righte∣ousnesse, that will in all his members overthrow the reigne, and dominion of unrighteousnesse here in this life, and de∣stroy the very being, and existence of it in death; that will batter, and weaken all its strong holds now, and utterly raze and demolish them then. If our soules be overspread with spirituall darknesse, and ignorance, with the noysome fogs, and mists of iniquity; why Christ is a sunne of righteous∣nesse, upon the first arising of which in our hearts, our igno∣rance and lusts will be dispersed, and scattered; but when it shall come to its full strength, then all shadowes shall fly away, Canticl. 4.1. All darkesome clouds, nay the thinnest vapour, as well as the thickest mist, shall be dispelled, and wasted: Even all the remainders of the old man, the least reliques of the flesh, shall have a totall abolishment, and be utterly rooted out of the soule: All conflicts, and combatings of the Law of the members, with the law of the mind, shall then receive an everlasting period.

2. Here is consolation against their emptinesse of grace, against the wants, weaknesse, and imperfection of their holi∣nesse. How many and great soever their wants be, how defective soever their graces, how imperfect soever their holinesse, yet by union with Christ, and consequently com∣munion in, and conformitie unto his fulnesse, they shall be made compleate, and perfect. Ye are compleate in him, Col. 2.10. As by reason of a compleatnesse and perfection in him, imputed to you for justisication, so also by a compleatnesse from him, really imparted unto you for sanctification. Christ hath riches, and treasures for their poverty, a wardrobe for their nakednesse, a fulnesse for their emptinesse, an unmea∣surablenesse

of the spirit to supply any deficiency, to remove any decayes of grace, and to make up whatsoever is wanting for the full fashioning of Christ in their hearts. Indeed an absolute fulnesse is not to be expected, as long as we carry about us these robes of fraile flesh. Here something will still be lacking to our faith, and other graces. As the sunne communicateth it's light unto the moone, leasurely, by degrees, till she come to her full light, till it be full moone. So Christ the sunne of righteousnesse gradually conformeth his members unto that fulnesse of grace, which dwelleth in him; So that here below, they are but in a state of infancy, and so subject to defects. But yet he pou∣reth out his spirit and grace upon them in such order, and measure, as that they proceede from strength to strenth, Psalm▪ 84.7. like the sunne to the perfect day, Prov. 8.18. Untill at last they arrive unto an absolute fulnesse of grace, in respect both of parts, and degrees, incompatible as with mixture, so with measure, admitting neither of decay, nor growth. Then they shall be at the well-head, and therefore brimme-full of grace, each according to his capacity. They shall have so much grace, as they can hold. When I awake (saith David) I shall be satisfied with thy likenesse, Psal. 17. vers. 15. I shall be full of thy Image; it is by some translated filled with all the fulnesse of God, Ephes. 3.19. Unto us then God will be all in all, 1 Cor. 15.28. Unto the reason, as Bernard descants upon those words, he will be plenitudo lucis, unto the will multitudo pacis, unto the me∣mory continuatio aeternitatis. Here we are but sprinkled with the spirit, with a few drops of it: In heaven it shall be poured most plentifully upon us. Here we are but covered with a parcell of grace, and holinesse, there we shall be cloathed all over with it. There shall be no more any spots, blemishes, or wrinckles in our holinesse, Ephes. 5.27. No longer any eb's of our graces, any fainting of our hope, any dulnesse in our devotion, any drooping of our love, any languishing of our zeale. All shall be blowne into a purer flame, and advanced to a degree of Angelicall sublimitie. Those first fruites of the spirit, which are but sowne in our

seede time here, shall then arise, & grow up into a full harvest of grace, an entire, pure, unmixed, & absolute fulnesse: For then we shall all come, &c. unto a perfect man, unto the measure of the stature, or age, of the fulnesse of Christ, Ephes. 4.13. Of which words I shall reckon up three of the most probable exposi∣tions, that I have met with. And they proceed according unto the threefold acception of Christ in scripture. It is taken, 1. For Christ himselfe, 2. For the Image of Christ, Gal. 4.19▪ Ʋntill Christ be formed in you: that is, untill the Image of Christ be stamp't upon you; consisting in the knowledge of him, & conformitie unto him both in qualitie, & practise, as Mr Perkins sheweth at large upon the place.

3. It is taken mystically, for Christ considered as a head joyned with his body, the Church, 1 Cor. 12.12.

1. If you take Christ here, for Christ himselfe. Why then answerably the fulnesse of Christ is to be understood of such a fulnesse, as was formally in Christ himselfe, either in the graces of his soule, or in the stature, and growth of his body. Unto the measure of both which we may be said to come in regard of our graces at the resurrection, analogically and proportionally. Because there shall then be in our graces a fulnesse or perfection of degree, or quan∣tity. Even as there was in the graces of Christ from the very first moment of his conception, as there was in the growth of his body at his resurrection.

2. If Christ be here put for the Image of Christ, then the fulnesse of Christ is to be understood, exemplariter, of a full conformitie unto the fulnesse of grace, and glory in Christ. At the resurrection our resemblance of Christ shall be full and perfect, the Image of Christ shall be fully framed, or fashioned in us. So that then we shall receive the full shape of Christians: Christ shall then (As Musculus upon the place expresseth it) grandescere in nobis. Our now weake, and as it were, infant graces shall then come unto a perfect man, unto a ripe age, unto the measure of the stature of fulnesse, or unto the measure of a full stature, and be in nothing defective, not so much as in point of degree.

Thirdly, If Christ be taken Mystically, why then the fulnesse of Christ here is extrinsick, the same with that, Ephes. 1.23. The Church, which is 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 compa∣reth 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, consi∣dered 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 ab∣solutely 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 mat∣ter for spirituall mourning. Can we behold the Sun of righte∣ousnesse, 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 forth∣with 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, mise∣rable, 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 holines••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, tis 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 unact∣ivenesse 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 Idle∣nesse, Ezek. 16.49.

2. We may hence be exhorted unto diligence, and con∣stancy 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 there∣fore we may conclude, that we can never be too con∣formable to the holinesse of Christ, which God hath pro∣pounded 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 know∣ledge: And therefore we can never be knowing enough. We desire a full conformitie unto the glory, and happi∣nesse 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 conver∣sion, 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 splen∣dour 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 disea∣ses, 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 power∣full 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 do∣ctrine, 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 'tis exalted at the right hand of God, for the gathering, ruling, and protecting of, and provi∣ding 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 1.144 Durand hath power to worke any miraculous changes, refer∣rible 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 pro∣phane, & 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 ab∣solutely, & effectually willed any thing, but what was agree∣able 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 do∣ctrine 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.

This physicall power is againe twofold, of a principall, or instrumentall cause.

It is agreed on all hands, that the manhoood of Christ hath not such a physicall power of working miracles, as be∣long's unto a principall cause. God alone doth great wonders, Psalm. 136.4. It is only the s 1.145 authour of nature, that hath power above nature. In every miraculous worke, the lawes of nature are as it were broken; and therefore no creature can after this manner worke, as a principall Agent; But he alone, who is above all the lawes of created nature, and can worke upon all things per modum Imperii, aut efficacis voluntatis by way of command, or effectuall will. If he say, let there be light, there is light, Gen. 1.3. He can command the light to shine out of darknesse, 2 Cor. 4.6.

All the controversy then is concerning such a physicall power, as is instrumentall; and here Capreolus, Cajetan, Ferra∣riensis, Suarez, Gregory de Valentia, and others maintaine, that it worketh miraculous, and supernaturall effects, as a physi∣call instrument of the Deitie.

Against them out of Vasquez in primam part. Thom. tom. 2. disp. 176. cap. 3. and others, I shall shape this following argument. When any thing is assumed to be an instrument unto any effect, there is not only the relation of an efficient and effect, between the principall cause and the effect, but also betwixt the principall cause and the instrument; because the effect issueth, or proceedeth from the principall cause by the instrument: And the instrument doth that really, and truly, which before it did not. Now if there be in the effect any such relation of emanation from, and dependancy upon the instrument, then it is either out of the nature of the instru∣ment, or else by some change wrought in the instrument. Now to apply this unto our purpose. If the miracles, and other supernaturall workes wrought by Christ, carry the relation of an effect unto Christs humanity, as a physicall, and proper instrument, why then this reference is either according unto the nature of Christ's humanity, considered in it selfe; or else by vertue of some new change wrought in the huma∣nity.

1. They themselves will confesse, that it is meerely by the will and good pleasure of God, and therefore not by any naturall vertue of the humanity. If they say, that it is by some superadded vertue, whether permanent, or transient, it matters not: Why then, I demand, Whether this superadded vertue be naturally in it's owne nature, considered in it selfe, proportioned, or utterly disproportioned unto any thing in these miraculous, and supernaturall effects. If it carry no na∣turall proportion unto any thing in them; why then, it selfe will need a new, and farther elevation, and the communi∣cation, or derivation of it, unto the humanity, will be all∣togeather uselesse to elevate it unto such a height of activity, as is pleaded for. If you say of this superadded vertue, that it hath any naturall proportion unto something in these mi∣raculous, and supernaturall effects, why then, it hath also some previous action, naturally proportioned unto something or other in them: and what that is could never yet be by any assigned, or so much as imagined. What previous action was there in any thing, in the clay, or spittle, that carried any the least naturall proportion unto any thing in the restoring of his sight that was borne blind, Joh. 9.6,7? What foregoing influence could there be in any thing in the voice of Christ, naturally proportioned unto the reunion of the soule and body of Lazarus, and the raising of him out of his grave, Joh. 12.43,44? Vix concipi potest (saith Suarez in tert. part-Thome tom. 1. disp. 31. sect. 5. pag. 485.) quomodò aliqua qualitas sit ex natura suâ potens ad expellendos Daemones, & curandos omnes morbos uno momento sine resistentia, & non per alterationem aliquam, sed per modum imperii, neqúe naturali necessitate, sed ad nutum humanae voluntatis. It can hardly be conceived, how any quality should be of it's own nature powerfull to expell Devils, and to cure all diseases in one moment without resistance, not by any alteration, but in a way of command, not by naturall necessity, but upon the beck of the humane will in Christ. What he speakes of qualities, may, a fortiori, be applied unto any transient motion stampt upon, and received in the humanity. All this discourse is built upon that of Aquinas part. 1. quaest. 45.

art. 5. A physicall instrument cooperates, dispositivè, unto the effect of the principall Agent. And indeed with what reason can that be intitled a physicall instrument, which hath no naturall tendency unto an effect, and of it selfe contributes nothing at all thereunto? Wool then cannot be a physicall instrument of cutting: Neither Moses his rod of dividing the red sea: Nor Rammes hornes of blowing down the walls of Jeri∣cho.

Here the sticklers for this physicall power have besides that concerning a superadded vertue, already confuted, two other evasions.

1. Some suppose, that the manhood of Christ may be elevated unto a physicall instrumentary efficiency of miracu∣lous, and supernaturall effects, meerely by conjunction with, and actuall subordination unto the vertue of the Godhead, as the principall Agent, without any power of agency seated in the manhood. This conceit is opposed by Suarez in tert. part. Thomae disp. 31. sect. 6. pag. 493, 494. and others, upon this ground. Because the progresse of an Agent, or efficient, unto its second act, action, presupposeth in it the first act, an active power. A forreigne power without it extrinsecally assist∣ing of it will not serve the turne: it must be a power intrinsecall unto the efficient, either by way of identity, or information. The actions of God presuppose an active power in him by way of identity: The actions of the creatures presuppose active pow∣ers in them, that are qualities. Indeed metaphorically, and improperly, we may be said to be able to doe that, which we can procure to be done by our friends, or by our money. But to speake properly, and physically, no Agent whatsoever can be said to be able for an action, so much as in an instru∣mentall way, that hath not in it something, that is a principle of such an action. But now this subordination of the manhood unto the Godhead, is meerely by extrinsecall denomination. For, as they state it, it neither presupposeth, nor addeth any a∣ctive power unto the manhood, that is formally & intrinsecally in it. The Vertue, or active power of the Godhead subsists in the Godhead it selfe, and is essentiall unto it: and therefore the manhood cannot be formally, and intrinsecally invested with

it; and consequently it cannot thereby beexalted to be a physi∣call instrument of miraculous, and supernaturall actions, of producing which, it hath not in it selfe any active power.

Yea, but say the fautors of this opinion, an instrument workes not in its proper vertue, but in the vertue of the princi∣pall efficient: Therefore immediate conjunction with the ver∣tue of the principall cause, is sufficient to constitute, and denominate an instrument, in actu primo.

For answere: that usuall saying may have two t 1.146 sences: Either that there is an utter nullity of vertue: or that there is an improportion and insufficiency in the vertue of instru∣ments towards their effects.

1. That there is an utter, and absolute nullity of vertue in in∣struments towards their effects, that they worke not by any vertue, which they have, intrinsecally, in themselves, but only by the extrinsecall vertue of the principall agent. And this if we speake of physicall instruments is most untrue. For action is a second act; and therefore ever presupposeth in the Agent, which it denominateth, a first act, an active power, not onely extrinsecall, which is without it, but also intrinsecall, which is either in it, or really the same with it. Impossible is it, for any thing to have so much as an instrumentall con∣currence unto that in respect of which it is not cloathed with a power of Agency.

2. This saying may have another meaning: It may denote onely the improportion, and insufficiency of the vertue, that is in instruments towards their effects, that they are not able of themselves to produce their effects, without the supply, and assistance, or motion, and application of their principall efficient. Thus an axe though it hath an edge, a fitnesse to cut, yet it cannot actualy cut, unlesse it be applied by the hand of the workeman. And this sence I grant to be true, and sound; but then it maketh nothing to the purpose.

A second evasion, which others fly to, is an obedientiall active power, compleated by the extraordinary concurse of God; and here they passe ab hypothesi ad thesin; and affirme, there is such a power in every creature. Looke, say they, as there is an

obedientiall passive power, in every creature to receive what∣foever God will put into it, and to be made whatsoever God will make of it. God is able of these stones to raise up Children unto Abraham, Math. 3.9. So likewise there is in every creature an obedientiall active power, whereby it may be elevated unto the working of whatsoever God will effect by it. According unto this power, the sacraments (say they) are elevated to be physicall instruments of grace: Materiall fire in hell inabled to burne, and torment spirits: the words of consecration in the mouth of a massing priest, exalted to be physically instrumentall in the transubstantiation of bread and wine into the body, and blood of Christ. This power they tearme radicall or fundamentall, because it is undi∣stinguished from the entity of every creature, and superad∣deth nothing thereunto but a non-repugnancy, or a relation. And they call it also a remote power, because it hath only an inchoate, and incompleate proportion unto miraculous, and supernaturall effects, which is compleated by the extraor∣dinary concurse, or influence of God, elevating the creature beyond the power, and force of it's owne nature.

For answere, 1. The instances they bring for confirmation of this obedientiall active power, are a most pitifull, and miserable begging of the question: for they are denied by not onely Protestants, but also Papists, As Vasquez, Becanus, Faber Fa∣ventinus, and generally all Scotists: And if I guesse not amisse, this knack was devis'd for the support of the sacraments physicall efficiency of grace; As also of the physicall operative∣nesle of the words of consecration, in that new an impious figment of transubstantiation. To bring then these two, as a chiefe proofe thereof, bewrayes a great barrennesse of other arguments. Revius in his Suarez repurgatus pag. 922, 923. supposeth that this obedientiall active power in every creature unto any effect, is a kind of omnipotency; The attribution of which unto a creature, every one will acknowledge to be blasphemous. Indeed Suarez in tert. part. Thomae. tom. 1. disp. 31. §. 6. p. 509. stickes not to tearme it, omnipotency. And afterwards, pag. 514, 515. he saith, that though it be finite, and limited intensively, and entitatively, yet it is infinite,

and unlimited extensively, and objectively: It may be extended unto any thing whatsoever, which God can doe, either by himselfe, or by any other creature. I know, they will say, that this omnipotency is but subordinate, secondary, derived, and instrumentary. But omnipotency is an incommunicable attribute of the Deitie: and to talke of a communication of incommunicable attributes is new and strange divinity. Suarez him selfe in the controversy of the Ʋbiquitaries, would disclaime any secondary omnipresence of Christs humanity: And why then here doth he contend for a secondary, or derived omnipotency of it.

But I shall more particularly argue against this obedientiall active power, 1. from the distribution of an active power, in generall, 2. From the utter disproportion, that is betweene any creature, and supernaturall or miraculous effects, 3. From a comparison betwixt an obedientiall active and passive power.

1. From the adequate distribution of an active power, in generall. Every active power of •…•…creature is either naturall, or supernaturall. For it is either it's entity, or naturall qua∣lity, and then it is naturall: or else it is supernaturally superad∣ded, and infused by God, and then it is supernaturall. But now this obedientiall active power is neither naturall, nor super∣naturall. It is not naturall, for then what proportion could it have unto supernaturall effects? neither is it supernaturall, because it is say the inventors of it, really the same with the nature of every creature.

Suarez answereth, that however this obedientiall active power be sometimes naturall, sometimes supernaturall, entita∣tivè, in regard of it's entity, yet it can never be naturall quoad usum, seu quoad munus potentiae, vel quoad modum agendi, quia non agit juxta commensurationem, vel propriam institutionem, seu specificationem suae entitatis, neque cum concursu, seu auxilio sibi debito, nec denique ad effectum, vel actionem suae naturae pro∣portionatam. In tert part. Thom. disp. 31. sect, 6. pag. 507.

Unto This I reply, that there is a suitablenesse, or propor∣tion betwixt every active power, and the adequate use, or application thereof: and therefore, if the entity of this obedien∣tiall active power be naturall, so must also the adequate, and totall use, and application thereof be too.

A second argument is from the utter, and totall dispro∣portion, that is betwixt every creature, and miraculous and supernaturall effects.

I know, they distinguish of a compleate, or consummate, and an inchoate, or incompleate proportion unto any thing, that God can produce either immediately by himselfe, or me∣diately by any other creature.

But can they expresse, or imagine, what inchoate propor∣tion there is in a stone unto the beatificall vision, or in a fly unto the production of an Angell. Are not things materi∣all and immateriall altogeither disproportioned? What Physicall influence can water, or fire have upon the efficiency of grace, faith, hope, or love? And answerably how can grace be physically productive of water or fire? Some creatures are in regard of qualities contrary; and therefore impossible they should be in any the least degree proportioned, in regard of mutuall production. What proportion can there be in fire, unto the production of water; or in water, unto the production of fire? I know, the patrons of this obedientiall active power swallow these, and greater absurdities, of which the rehearsall is a sufficient confutation. And I confesse, I should be transported with just wonder at the infatuation of such rationall men, if the Apostle had not told me, 2 The. 2.10,11,12. That because some men receive not the love of the truth, there∣fore God shall send them strong delusions, that they should believe a lie, &c. If any one yet desire a refutation of such sencelesse fopperies, they may meet with it in their own Vasquez, and in Faber Faventinus; out of the * 1.147 latter of which I shall insert this following argument. If there be an obedientiall active power inevery creature unto any effect whatsoever, then there is in an ant, or pismire, such a power unto the acts of understanding, or willing; and oonsequently an ant, or pismire, remaining an ant, or pismire without any change at all in it's nature, may by God be elevated

to enjoy God, to understand, discourse, which are effects, that not onely surmount it's nature, but are also repugnant thereunto. For what grosser contradictions can there be, then to affirme, that a livelesse being, whiles such, can be inabled for the performance of vitall operations.

The last argument shall be drawne from a comparison of an obedientiall active power with an obedientiall passive power. There is more limitation in that, then in this: For there is no creature, but can suffer that, which it cannot doe, can receive that, which it cannot produce. But now the obedientiall passive power of every creature is limited, therefore so also is it's obedientiall active power. No creature is capable of recei∣ving all things, much lesse can it be advanced unto such a pitch of efficiency, as to be physically instrumentall in the working of all things. That every creature is not capable of receiving all things, is thus proved out of the subtile Scotus. Things materiall are not capable of receiving things spirituall: and spirituall, or immateriall things are not capa∣ble of receiving things bodily, or materiall. A stone cannot receive wisedome; nor an Angell, whitenesse: For then we may denominate, a stone, to be wise; an Angell, to be white. I know, Franciscus bonae Spei in 8. libros Phys. Arist. pag. 131. acknowledgeth all these things to he possible. But then a thing altogeither irtationall may be rationall, a spirituall substance may be corporeall, which are such grosse contradictions, that an ordinary understanding may easily discerne them.

And thus have I proved in generall, that there is no physicall instrumentall power in Christ's humanity of working any su∣pernaturall or miraculous effects.

I shall next bring one argument to prove this particularly concerning such supernaturall, or miraculous effects, as were, or are wrought by Christ at a remote distance from his hu∣manity. A physicall cause cannot worke, unlesse it be present. Impossible to write here by a penne at Rome, whereupon Aquinas Sum. part. 1. quaest. 8. Art. 1. proves Gods omnipresence from his influence upon, or cooperation with all things. But now many miracles were wrought

by Christ at too great a distance, to conveigh any physicall influxe from his manhood. Thus he cured the Centurions servant, Math. 8.8,13. and the rulers sonne, unto whom he never approached, Joh. 4.50,51,52,53. and therefore he healed them by the omnipotency of his Godhead, and not by any physicall power of his manhood. The heavens receive the humanity of Christ untill the times of restitution of all things, Acts 3.21. And at such a distance there can be no physicall contact betwixt it, and the soules of men, and therefore it cannot be physically instrumentall in their regeneration.

Lastly, Christ may be considered according unto his two fold state of humiliation, and exalation.

1. According unto his state of humiliation; and in that there was a fulnesse of satisfaction, and merit: a fulnesse of satis∣faction to make ample amends unto Gods enraged justice: a fulnesse of merit to purchase reconciliation, acceptation of both their persons and services, the image of God, the kingdome of heaven, and an inheritance of glory. This ful∣nesse of Christs satissaction and merit was first, typified under the Old Testament. secondly, asserted in the New Te∣stament. Thirdly, really evidenced by his exaltation, as a signe. Fourthly, clearly demonstrated from the worthinesse and infinitenesse of his person, as the cause and originall thereof.

1. It was typified under the Old Testament: I shall at this present instance but in three types of it.

1. The u 1.148 burning, or consuming of the sacrifice by fire, miraculously delivered by God, which made them ascend towards the place of his glorious presence, in token of his full and favourable acceptation of Christs sacrifice prefigu∣red by them, Lev. 1.9. Judges 6.17,21. 2 Chron. 7.1,3. 1 King. 18.38,39.

2. The compleatnesse of the daily bloudy sacrifice: for that had conjoyned together with it the unbloudy sacrifice of the meat offering; and another of the drinke offering, Exod. 29.40. And the fuller the sacrifice was, the more it did resemble the sufficiency of Christs humiliation.

3. The sweetnesse of the things required in their meat & drinke

offerings, that were joyned with their burnt offerings, flowre, oyle, and wine, Exod. 29.40. unto which we may adde the fragrancy of frankincense, which was to be put on their vo∣lun••ary meat-offerings, Levit. 2.2,15. These things did serve aptly to figure, how sweet and well pleasing unto God the sacrifice of Christ should be.

Secondly, We have this point plainly asserted in the New Te∣stament. Christ hath given himselfe for us, an offering, and a sa∣crisice to God for a sweet smelling savour, Ephes. 5.2. In which words we have two things pertinent unto our present purpose: the sufficiency; the fragrancy of Christs humiliation.

1. The sufficiency of it. He gave himselfe for us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an offering and a sacrifice unto God. Where the first word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth either all sacrifices in generall, or else unbloudy ones in particular, meat and drink-offerings. The se∣cond word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, denoteth bloudy, and slaughtered sacrifices. Now the comparison of Christs humiliation, and obedience, unto an offering and sacrifice, sheweth that it was the substance of all offerings, and sacrifices whatsoever, under the law, whe∣ther unbloudy or bloudy, and that therein they had all their full accomplishment. There was nothing foreshadowed by either meat-offerings, drink-offerings, or burnt-offerings, but was perfectly fulfilled in his oblation, & sacrifice of himselfe.

Secondly, We have here the fragrancy, and acceptablenesse unto God, of the offering, and sacrifice of Christ. He hath gi∣ven himselfe for us an offering and a sacrifice to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a sweet smelling savour; or for a savour of sweetnesse: that is, Christs offering and sacrifice of himselfe was as acceptable unto God, as the sweerest odours are unto mans sence of smelling The Apostle plainly alludeth unto the sacri∣fices in the Old Testament, in which God is said to smell a sweet savour, or a savour of rest, Gen. 8.21. Lev. 1.9. Burnt flesh yeilded no pleasing savour unto man; and impossible, that simply considered, as it was in it selfe, it should be as a sweet odour unto God, Isay. 1.11. In these places then, there is a sacramentall Metonymy, by which that is ascribed unto the signe, which agreeth in truth, and indeed, unto the thing signified, to wit, the sacrifice of Christ.

In that alone properly God smelleth a savour of rest; that is, it onely propitiateth, or appeaseth God, and maketh his an∣ger to rest, Ezek. 16.42. When stinking smels offend our nostrils we usually burne some sweet perfumes, which quiet our disturbed sence. There is nothing so noysome, and unsavoury unto God, as our sinnes. But now the offering, and sacrifice of Christ doth yield so fragrant a smell, as that it prevaileth above them; so that we may say, God doth not sent them; His wrath is pacified; and we smell sweetly in his nostrill's. The sufferings of Christ made him perfect, as touching his office, Heb. 2.10. chapt. 5.8,9. The offering of Christ perfects for ever, them, that are sanctified, Heb. 10.14. and therefore there was a perfection in his sufferings, and offering. For nothing that is unperfect in it selfe, can communicate perfection unto others. In Rom. 1.17. there be two expressions concerning the righteousnesse of Christ, arising from his obedience, that shew forth the fulnesse of the satisfaction and merit, that was in his obedience. Christ's righteousnesse is tearmed the righteousnesse of God, and it is said to be revealed from faith to faith.

1. It is tearmed the righteousnesse of God: and that (to o∣mit other sences, impertinent unto our present purpose) two manner of waies, personally, or objectively.

1. Personally: It was the righteousnesse of a person, who was God. So that his Godhead gave value, excellency, and efficacy unto it. But of this, I shall speake at large, when I come to the demonstration of the point, &c. and therefore I shall now onely mention it.

Secondly, Objectively; and that in a twofold regard: In regard of it's acceptation by God, and consistency before God.

1. In regard of it's acceptation by God. It is a righteous∣nesse, which he fully accepts, and in which he bath a most perfect acquiesce nce and complacency. He is well pleased, as with the person, so with the righteousnesse of his well-be∣loved sonne.

2. In respect of it's consistency before God. There is no righteousnesse, but that, wherein we can stand before the

tribunall of Gods justice, and rigour of his law.

Secondly, The all-sufficiency, and redundancy of Christs righteousnesse is signified by a second expression in the words, the Revelation of it from faith to faith: that is, as appeares by comparison of the forme of speech with others of the like im∣port. Psalm. 84.7.2 Cor. 3.16. from one degree of faith, unto another. It is as much as if he had said: It is revealed unto the most growing and increasing faith. If we make never so great a progresse in faith: If we daily proceed from faith to faith: If our faith grow stronger and stronger, it will never be able fully to comprehend, however it may in some sort ap∣prehend the righteousnesse of Christ. Estius thinkes, that the phrase is like unto that, which is usuall in Scripture, from ge∣neration to generation: and so the meaning of the words is, the righteousnesse of Christ is revealed unto believers throughout all generations. The strongest and most * 1.149 en∣larged faith of all the Saints, that ever were, are, or shall be in the world, is but finite, and therefore can never be com∣mensurate unto the righteousnesse of Christ, which is the righteousnesse of God, therefore infinite in worth, unto which no faith whatsoever can have an adequate proportion; and consequently can never be able to looke beyond it.

Thirdly, The fulnesse of satisfaction, and merit in the hu∣miliation of Christ, was really evidenced by Christs exaltati∣on, as a Signe. Christ was throwne into the prison of the grave, as our surety, and there was no deliverance of him thence, but by payment of the utmost farthing, we owed unto Gods justice. But now as the Prophet saith, He was taken from prison and judgement, Isai. 53.8. and exalted unto as great an eminency of glory, and authority, as a creature is capable of. God raised him from the dead, tooke him up into heaven, placed him at his right hand; and there admitted him unto the glorious exercise of an Au∣thoritative intercession. And is not this a most convincing argu∣ment, that he hath paid off all our debts, that he hath given a full recompence unto Gods displeased holinesse, a sufficient satisfaction unto his justice provoked with our sinnes, and is quitted from that guilt of them, which he assumed in

our behalfe. * 1.150 Hereupon is it, that our Saviour saith, Joh. 16.8,10. The Spirit, or Comforter, will convince the world of righteousnesse, because I goe to my Father, and yee se me no more. Where we have first the matter of this convicti∣on: and secondly, the argument, by which it is wrought.

1. The matter of it, righteousnesse, to wit, of Christ; and that not onely private, as he is lookt upon under a personall capacity, but also publique, as he is considered under a my∣sticall capacity, as surety for, and head of his Church. And this is a righteousnesse, which he communicates unto all his members. The meaning of the words then is: The spirit shall convince the world not onely that Christ was righte∣ous, and innocent in his own person; and therefore unjustly numbred amongst the transgressours, but also that he had righ∣teousnesse enough in him for the justification of the whole world.

2. We have the argument by which this conviction is wrought; the ascension of Christ into heaven, and the perma∣nency of his abode, and glory there. Because I goe to my father, and ye see me no more. Our sinnes and Gods justice would have kept Christ still in his grave, and never admitted him into heaven, untill he had fulfilled all righteousnesse: that is, performed all the duties, and suffered the whole curse of the law, as touching the substance thereof. And if with∣out doing this, it had been possible for him to have presumed to enter heaven, God would presently have sent him downe unto the earth againe, where he should have beene visible untill he had answered the most rigorous demands of the law. * 1.151 The same thing is affirmed by the Apostle, 1 Timoth. 3.16. where it is said of Christ, that he was justified by the spirit: that is, the spirit of holinesse, the Godhead, Rom. 1.4. that raised him from the dead, and thereby declared him to be the sonne of God with power, justified him, as in foro soli, before men, from the reproaches and calumnies, which his adversaries burdened him with so, also in foro poli, before God, from the iniquities of us all, Isay. 53.6. which God laid upon him, in regard of his suretyship for us. Hither also may we referre that in Hebr. 9.12. By his owne blood he

entred into the holy place, having obtained eternall redemption for us. He had never entred into the holy place, if he had not by his bloud first obtained eternall redemption for us. Com∣pare together verses 13, 14 of Heb. 10. & from this comparison you may gather, that his sitting down on the right hand of God expecting till his enemies be made his footstoole, necessarily pre∣supposeth, that he had offered one sacrifice for sins for ever, that by one offering he hath perfected for ever them that are sancti∣fied.

4. The fulnesse of satisfaction and merit, that was in Christs humiliation, may clearly be demonstrated from the worthi∣nesse and infinitenesse of his person, as the cause and originall thereof. To cleare this, we shall consider Christs humiliati∣on under the notion, 1. of a price, 2. of a sacrifice.

1. If we consider it as a price, which he paid for us; so by meanes of the worthinesse of his person, it was of great and inestimable value. Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot, 1 Pet. 1.18,19. All the worth of gold and silver was from humane appoint∣ment. Whereas the dignity of Christs blood flowed from the reall infinitenesse of his person & nature. It was the bloud of God, Act. 30.28. and * 1.152 therefore was able to quench that wrath, that everlastingly and intollerably would have burnt against us to our finall and perpetuall destruction of body and soule.

There be two sorts or kinds of prices, which may be affir∣med of Christs humiliation: a price of Ransome, and a price of Purchase: and the fulnesse of each price therein, ariseth from the infinitenesse of his person. Because it was the humiliation of an infinite person, therefore it was a full price of ransome, and a full price of purchase.

1. A full and sufficient price of ransome from the guilt, and dominion of sin, from the rigour and curse of the law. With him is plenteous redemption, and he shall redeeme Israel from all her iniquities, Psalm. 130.7,8. It is a redemption so full, and perfect, as that it comprizeth all the steps and degrees of sal∣vation from all sins, from all the evill that is in sin, and from all the sad and miserable consequents of sin.

2. A full and sufficient price of purchase to obtaine the love, likenesse, and life of God, righteousnesse, favour, and accep∣tance, together with all the gracious and glorious fruites thereof.

Secondly, If we looke upon Christs humiliation, as a Sacri∣fice, which he offered for us: it is by meanes of the infinite∣nesse of his person, an all-pleasing sacrifice. By one offering, he perfected for ever them that are sanctified, Heb. 10.14. Now this infinitas acceptibilitatis, this great acceptablenesse, and well-pleasingnesse of this sacrifice unto God, proceeded from the dignity, 1. of the Priest offering, 2. of the Sacrifice offered. 3. of the Altar, upon which it was offered.

1. Of the Priest offering, the son of God, in whom he was well pleased.

2. Of the Sacrifice offered, unto which by meanes of the per∣sonall union, the vertue of the Deity was truely attributed. The sacrifice which he offered, the bloud which he shed, the death which he suffered, was the sacrifice, bloud, and death of God: and consequently the sacrifice was appliable unto all those, for whom it was offered: able to sprinkle many nations, Is. 52.15. Because it was more then equivalent in dignity, and representation, unto all the persons of all the men in the world.

3. From the dignity of the Altar, upon which it was of∣fered; that was the divine nature. Through the eternall Spirit, he offered himselfe without spot unto God, and so by his bloud pur∣geth our Consciences from dead workes, Heb. 9.14. This Altar sanctified the offering, made it sufficient for Gods satisfaction, and mans justification: for it gave it an infinite acceptance with God; so that therein he smelled a sweet savour of rest, and was therewith fully pacified and contented. The hainous∣nesse, demerit, and desert of an offence, is much aggravated from the dignity of the person offended, and meannesse of the person offending. Those revilings, which uttered against a mans equalls, are but actionable; if spoken against a noble man, they prove scandalum magnatum, and punishable with the pillory: if against the supreame Magistrate, they come to be of a treasonable nature, and punishable with death. Even

so on the other side, the value, dignity of satisfaction, or me∣rit, proceedeth principally from the dignity of the person sa∣tisfying or meriting. For the quality of the person doth dig∣nify his worke, & make it of * 1.153 answerable value; not as though it had any reall influence thereupon, but only as a morall circum∣stance, it imparteth to the worke such a respect, whereby it deserveth accordingly. The Kingly dignity hath no reall influ∣ence upon the actions of the King; it doth not really advance their nature, but onely morally, as a morall circumstance, it raiseth their rate and estimation, maketh them of a greater esteeme and account, then otherwise they would be. The greatnesse of honour is increased from the excellency of the person honouring: For the Prince but to look favourably, to speak kindly unto me, is a greater honour, then the greatest and most crouching obeisance of inferiours. Now in giving satisfaction to a partie wronged, a man honoureth the partie, to whom he giveth it: and therefore the more worthy the person satisfying, the greater the satisfaction. A greater satis∣faction it is for a Prince to aske forgivenesse for a wrong com∣mitted, then for another to undergoe a far sharper penalty. Now if the greatnesse of a mans person communicateth an an∣swerable worth either of satisfaction or merit, unto that which he doth, or suffereth: what an infinite value then will the infinitenesse of Christs person adde to that, which he wrought for our redemption, for the satisfaction of Gods justice, and for the acquisition of an inheritance, and other priviledges for us? The divine, and infinite person of Christ doth dignify his obedience, and sufferings, and maketh them of an answerable, of a divine, and infinite value, able to satis∣fie Gods infinite justice, to expiate the infinite guilt of mans sin: not as though it did physically, and really advance their nature, but only morally, as a morall circumstance, raise their value and estimation. Let a * 1.154 common man prescribe any thing for my health, and thankes is a sufficient requitall: But let a Do∣ctor of Physicke doe it, and a fee is due unto him. That advice, which delivered by a common man, is good cheape, yet comming from a counseller, serjeant, judge, are of great value. Even so that bloud, which Christ shed, that death, which he suffered, if it

had been by an ordinary person, would have been of no great force; but being by him, who was over all God bles∣sed for ever, it was of high, indeed infinite price. As sin, though it be of a finite nature, yet it is, objectivè, infinite, as being committed against an infinite Majesty, and so meri∣ting an infinite wrath and punishment. So Christs obedience, though it were metaphysically, for its nature, finite, yet it was morally infinite, as being performed by a person of infinite dignity and majesty; and so consequently it was of infinite merit, to appease Gods wrath, and procure all good things in the behalfe of his members. But by reason of the infinitenesse, dignity of Christ, person, there was in his obedience and sufferings, of satisfaction and merit, not only a fulnesse of Sufficiency. He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, 1 John. 2.2. But also a fulnesse of Redundancy. The satisfaction, me∣rit, and acceptablenesse of his sufferings did as farre sur∣mount (thinkes Chrysosteme) the demerit, malignity, and unpleasingnesse of our disobedience, of our transgressions, as the vast Ocean doth the least drop of water; as the pay∣ment of infinite millions doth the debt of some few pence. Speake ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins, Isaiah. 40.2. to wit, in her head, and surety, Christ Jesus. This redundancy, overflowing, and overplus (as I may say) of Christ satisfaction will be more apparent, if with the acute Albertinus, tom. 1. quaest. 18. Theolog. Ex primo principio Phi∣los. pag 135. We will be pleased to consider, that however there was a kind of infinitenesse, as well in our sins against God, as in Christs satisfaction for them; yet this latter infi∣nitenesse of Christs satisfaction, was of a higher ranke and na∣ture, then the infinitenesse of sin. Because the reference of the satisfactory and meritorious workes of Christ unto his infi∣nite person, was greater, nearer, and more intimate, then that of sin unto the infinite nature of God offended thereby: the person of Christ respecting those formally, and as it were in∣trinsecally; because as a morall circumstance it morally infor∣med

and dignified them: and the demerit of sin respecting God offended thereby, onely objectively, and extrinsecally, as outwardly terminating its reference unto him; and therefore however from the infinite person of Christ there redounded unto his satisfactory actions, an absolute infinitenesse of va∣lue, and acceptablenesse, which was absolutely and simply such, yet from the infinite nature of God offended by sin, there re∣dounded unto sin onely an infinitenesse of guilt, and deme∣rit, secundum quid, after a sort, in such a kind.

This doctrine of the all-fulnesse, and infinitenesse of Christs satisfaction and merit, the Papists injure 1. By abuse of it. 2. By a consequentiall impugning of it.

1. They abuse, pervert, and wrest it unto the Patro∣nage of Papall Indulgences: for they make it the principall pillar of that treasury of the Church, erected by Pope Clement the sixth, to raise a stocke to redeeme Soules out of Purgato∣ry. Christ•• satisfaction being of infinite worth, was enough for the sinnes of the whole world, all the men, that ever were, are or shall be in the world: but it is applied onely unto a little flock. There is there••ore a surplusage or plentifull re∣mainder of the price of Christs satisfaction, that may alwaies farther be applied.

For answer: we readily grant, that there was such an all∣sufficiency in the humiliation of Christ, as that it was able to satisfy for the sins of all men in the world, if it were applied unto them. But then we * 1.155 utterly deny any superfluous and superabundant satisfactions of Christ, not applied unto those, for whom they were by God and Christ intended. For the intire price of Christs satisfaction is applied wholly unto every believer, and not by pieces and patches. To affirme, that Christs satisfaction is applied but in part, that some of his satisfa∣ctions are applied, and that others remaine unapplied, what is this, but to divide Christ? The * 1.156 light of the Sun is suffi∣cient to il••ighten all the men in the world; and yet there are many born blind, that never see the light thereof. But now how ridiculous would it be to infe•…•…hence, that there are a∣ny supervacaneous beames of the Sun to be put into a treasu∣ry of light? The same light of the Sun may serve for millions

of men. So the same satisfaction of the Sun of righteousnesse may be, & is applied unto all the Saints. And indeed if but one single person had been saved and redeemed, it could have been at no lower a rate, then the whole death of Christ; the whole satisfaction of Christs blood must be applied unto such a soule, and not only a parcell thereof. The reservation then of many satisfactions of Christ in the treasury of the Church that are not applied, is but a fiction invented for the filling of the Coffers of his Holinesse.

But to speake of this somewhat more accurately: The maine foundation, upon which Papalins build the superfluous satis••, factions of Christ, and that imaginary treasure of the Church, consisting principally of them, is the infinitenesse of Christs satisfaction: and this may be branched into two argu∣ments.

The first, Such is the infinite worth of Christs satisfaction, 〈◊〉〈◊〉 that it may be extended unto those, unto whom it is never actually extended.

But how sandy a foundation this is for such a structure, is well discovered by Ames. Because, as much may be said of Gods power and mercy; whence yet to inferr any superfluity in them, were very ridiculous. Satisfactio Christi non magis dicenda est super flua, aut Thesaurus ab Ecclesia dispensandus, quia suâ naturâ potest ad illos extendi, ad quos non extenditur actu, quam misericordia, aut potentia Dei. Bell. Enerv. tom. 3. lib. 6. C. 1. pag. 232. The substance of this answer we meet with in one of their owne Schoolmen, Suarez in tertiâ part. Thomae tom. 4. disp. 51. sect. 1. pag. 686. Though indeed it be brought by him to another purpose. Having affirmed, that this supposed treasury of the Church shall continue even af∣ter the day of judgment, he hints an objection against it, that the remaining of it would be idle, vaine, and without fruit. To what purpose should there be in it sufficient satis∣factions for infinite sins, when there is no longer any place for the pardon of any sin? He answereth, that it would not be idle and in vaine: and his confirmation of it will, mutatis mu∣tandis, with due change serve our turne. Ne{que} id est otiosum, sicut potentia Dei non est otiosa, etiamsi infinita possit operari, quae

non operatur, qùia est attributum quoddam connaturale ipsi Deo pertinens ad perfectionem ejus: Ita enim infinitus valor proprio∣rum operum est quasi naturalis proprietas Dei hominis pertinens ad perfectionem ejus. Gods power is not idle, though it can worke infinite things, which it never worketh, because it is a connaturall attribute of God, belonging unto his perfection. So the infinite value of the satisfactory works and sufferings of Christ, is as it were a naturall property of God man; and therefore we cannot say, that any of them be superfluous, though they be not applied unto those, unto whom they are appliable.

A Second Argument may be framed thus: The bloud of Christ is of infinite price; and therefore every drop of it suffi∣cient to cancell the sins of the whole world. Christ therefore did endure much more, then was necessary for the redempti∣on of man: and of his superabundant satisfaction the treasure of the Church principally consisteth.

Unto this I shall answer, 1. in the words of Dr. Francis White, in his reply unto the Jesuite Fisher, pag. 553, 554. Although one drop of Christs bloud, even when he was circum∣cised and whipped, might have been sufficient for mans redempti∣on, if God had so ordained; yet presupposing the Divine decree, and ordinance to the contrary, one drop of Christs bloud is not sufficient to make satisfaction for our sins; because sufficiency in this kind, is to be measured by the wisdome, will, and acceptati∣on of the ordainer, which requireth as much as himselfe appointed and decreed should be; and neither more, nor lesse.

2. A confutation of this popish conceit, touching a suffici∣ency in one drop of Christs bloud to satisfy for sin, you may fetch out of another Bishop, Dr. Bilson in his survey of the sufferings of Christ, &c. pag. 103. Nothing (saith he) did ful∣ly satisfy the justice of God for sin, nor make a perfect reconcilia∣tion for us with God, but his obedience unto death. For that which must satisfy for sin, must be death; other ransome for sin, God neither in his wisdome and counsell would, nor in his truth and justice could accept, after his will once determined and declared. It was the first wages appointed and denounced by God to sin: In the day that thou eatest thereof, thou shalt die the death, Gen. 2.

or certainly thou shall di•• the doubling of the word noting the in∣flexibility of Gods counsell and justice. The Apostle witnesseth the same, when he saith, the wages of sin is death, Rom. 6. Then as sin was irrevocably rewarded with death, so must it necessarily be redeemed by death: which rule stood so sure, that when the son of God would give himselfe for us to redeem us, he could not do it, (by reason of Gods immutable counsell and decree) but by death. Wherefore the Apostle calleth him Heb. 9. the mediatour of the new Testament through death for the redemption of transgressions. And where a testament is, there must be (saith he) the death of the testator. He contenteth not himselse to say there was, but there must be the death of the testator, before we could be redeemed. A necessity not simply binding Gods power, but plainly declaring his counsell to be fixed, and his will revealed. I have alleadged the testimony of these two B••shops, because I find others of the same ranke to speak another language. And those that have been the most rigid assertors of the prelaticall cause have made this Monkish dreame one piece of their Divinity; and have bespattered as Puritans, all that have adventured upon any limitation or mitigation of this hyperbole of Bernards.

Thirdly, I shall referr the reader for further satisfaction unto x 1.157 Ludovicus Lucius against Gittichius, the Socinian, who doth what he can to qualify the Rhetorick of such Pro∣testants, as say with Bernard, that one drop of Ch••ists blood is enough to ransome all mankind, pag. 22. and withall he proveth pag. 121. out of Heb. 9.15. that in strictnesse and propriety of speech, there was need not only of some few drops of his bloud, but of his very death it selfe, for satisfacti∣on of Gods justice.

Unto him I shall also fourthly, adde Chamier tom. 3 lib. 24. cap. 12. sect. 7, 8, 9. p. 1093. Who there thus argueth a∣gainst the Papists in this particular. The Scripture ascribes the redemption and salvation of the elect, as to the blood, so to the death of Christ. We were reconciled unto God by the death of his Son, Rom. 5.10. You that were sometimes alienated &c, now hath he reconciled in the body of his fl••sh through death, Col. 1.21,22. Now will they play the sophisters with Christs death, as with his bloud, and say, that some are redeemed

with one part, and others with another branch of his death. What can be more absurd, then such a distribution of the application of Christ's death? As all the elect considered joynt∣ly, are redeemed by the whole death of Christ, so every one of them severally, and apart. Paul is not ransomed by one portion of his death, and Peter by another: But each of them by the same whole death, considered entirely, in all its kinds, members, and degrees. Now if by the scripture the whole death of Christ is requisite for the redemption of but one single soule, then it is but a curious and rash presumption so peremptorily to affirme, that but one drop of Christs blood, one teare of his eie, one drop of his sweat is more then sufficient for the ransome of all mankind.

Unto all these I shall in the last place subjoyne out of Ames Bell. Enervat. tom. 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of bloud, to be an un∣meet satisfaction unto the divine justice for the numerous and heinous sins of men. Quamvis valor passionis pensandus sit ex dignitate patientis, tamen ut passio idonea esset, ad valorem illum in talem usum sustinendum, proportio fuit observanda inter poenam debitam, & solutam. Although the value of Christ's passion be to be weighed and measured by the dig∣nity of his person suffering, yet notwithstanding, that his passion might be fit to receive, or sustaine the now mentio∣ned value, requisite it was, that a proportion should be ob∣served between the punishment, that was due from us, and that which was paid, and suffered by him. That Christs sufferings might be satisfactory, there was requisite not only dignitas personae, but also gravitas poenae, not only the wor∣thinesse of his person, but also a fulnesse in his suffering; he was to suffer all the parts of the generall curse and punishment due to sinne, as touching the sub∣stance, and nature of them, not as touching the circumstan∣ces either of place, or continuance. And this was figured by the powering all the bloud beside the bottome of the Altar, Exod. 29.12. By the burning of all the burnt offering, Levit. 1.9. by the z 1.158 burning of the red heifer unto ashes, Numb. 19.9.

Secondly, The Papists by jost consequence impugne the all-fullnesse of Christ's satisfaction, and merit, in their main∣tenance of saintlie satisfactions, and merits.

1. In their maintenance of the satisfaction of the saints: for this maketh Christs satisfaction imperfect, in that it addeth thereunto a supply of humane satisfactions.

Yea, but say the Papists, the doctrine of the satisfaction of the saints is so farre farre from derogating any thing from the dignity of Christ's satisfaction, as that it rather maketh unto the greater honour thereof, because it deriveth all our power of satisfying from his satisfaction. It is no deroga∣tion from Gods Omnipotency, that he workes by second causes; that in the acting of the greatest miracles he makes use of his meanest servants. So it is no imbasement, but ra∣ther an honour, and glory unto Christ's satisfaction, to have them advanced so farre, as that by vertue of them, the mem∣bers of Christ are made in part satisfyers of divine justice, not in equality with Christ, but by subordination to him. Hereupon Bellarmine tom. 3. de paenitentia lib. 4. cap. 14. very gravely adviseth us to take heed, that we doe not wrong the workes of grace, the members of Christ, and the holy Ghost him∣selfe, whiles we thinke to strive for the honour of Christ; for the disparagement of the fruite redounds unto the roote: and the injury done unto the members, reflects upon the head.

But that notwithstanding all this glozing, their doctrine of humane satisfactions doth eclipse the dignity, and over∣throw the force of Christ's satisfaction, will appeare by clea∣ring up these two particulars. 1. that considering the all∣fulnesse of Christ's satisfaction, humane satisfactions are needlesse. 2. that they are injurious to the worth of Christ's satisfaction.

1. Presupposing the all-fulnesse, and infinite worth of Christs satisfaction humane satisfactions, are needlesse, and cause∣lesse; To what purpose should any man light up a dimme taper and smoaky candle, when he hath the cleare and full light of the sunne? If Christ's satisfaction be of infinite price, why then may it not serve for the expiation of the guilt of tem∣porall punishments? and if there be an all-sufficiency in

Christs satisfaction, what need ours?

Yea, but say they, mans satisfaction is needfull, not to sup∣ply the want of Christs satisfaction, but to apply it unto us. It is one of the instruments ordained by God for the applica∣tion of Christs satisfaction unto us, unto the taking away of temporall punishments.

That this is but an idle evasion will appeare, 1. By a com∣parison of Christs satisfaction. 2. By the entirenesse of the application thereof; and 3. by their owne restriction, and li∣mitation of the use of it.

1. By a comparison of Christs satisfaction: and such an argu∣ment we have urged by Ames Bell. enervat. tom. 3. lib. 5. cap. 4. pag. 227. Satisfactio nova non magis requiritur ad satisfacti∣onem Christi applicandam, quam nova mors, redemptio, resurre∣ctio, ad mortem, redemptionem, & resurrectionem Christi applican∣dam. A new satisfaction is no more required to apply the sa∣tisfaction of Christ, then a new death, redemption, resurre∣ction, is to apply the death, redemption, and resurrection of Christ.

2. From the entirenesse and indivisibility of the application of Christs satisfaction. Christs satisfaction is applied unto a soule entirely, wholly, and at once, at least for the same sins, and not by parcels. But now they without any the least war∣rant from Scripture, make two parts of the application of Christs satisfaction; First, one by confession, contrition, toge∣ther with the Priests absolution, to the taking away of the fault, and eternall punishment. 2. Another by satisfactory workes, to the taking away of the temporall punishments.

3. By their owne a 1.159 limitation and restriction of the use of Christs satisfaction. They limit and restraine the use of

Christs satisfaction unto the taking away of the fault of mor∣tall sins, and the eternall punishment of them. And how then can humane satisfactions apply the satisfaction of Christ for the taking away of temporall punishment?

Unto these foregoing proofes, I shall adde foure more, ta∣ken from 1. The generall nature. 2, The originall. 3. The di∣stribution. 4. The relation of the instruments of the applica∣tion of Christs satisfaction.

1. From their generall nature: They are all ordinances of God, branches of his worship. But the supposed paines of Purgatory, which they make to be satisfactory to Gods ju∣stice, are not ordinances of God, branches of his worship: therefore, no meanes of applying Christs satisfaction to us.

2. From their originall. All instruments of applying the satisfaction of Christ, proceed from the grace, mercy, and favour of God. But the paines of Purgatory, and we may say the same of all temporall punishments, that are properly and formally such, come from the justice of God, and are of a de∣structive and malignant nature, tending unto the perdition of the creature: and therefore not meanes of applying Christs satisfaction unto us.

Thirdly, from their distribution: They are either on Gods part offering, or on our part receiving Christs satisfaction. But by humane satisfactions v. gr. the paines of Purgatory, and the like, Christs satis faction is neither offered on Gods part, nor received on our part: therefore they are no meanes of applying Christs Satisfaction.

Fourthly, from their relation. All meanes of the applicati∣on of the satisfaction of Christs death, are referred thereun∣to, as the object, that is to be applied, and have an aptnesse for the apprehension, signification, or exhibition thereof. But now no such thing can be affirmed of the paines of Purgato∣ry, or the like pretended satisfactory punishments: and there∣fore they have not so much as an instrumentall force of ap∣plying the satisfaction of Christs death and sufferings. I shall conclude this particular in the words of Abbot against Bi∣shop, 2d. part. pag. 736, 737, Mr. Bishop telleth us, that the

use of our satisfaction is to apply unto us Christs satisfaction. A goodly and witty device; I have a medicine fully sufficient and a∣vailable for the curing and healing of my wound, and I must have another medicine for the healing of the same wound, which I must apply and lay to the former medicine. My surety hath fully and perfectly discharged my debt, and I must my selfe pay the debt againe, that my surety's payment may stand good for me. A satis∣faction to apply a satisfaction, is a toy so improbable and senslesse, as that we may thinke them miserably put to shifts, that could find no better cloake to hide their shame.

2. The doctrine of humane satisfactions is injurious unto, and derogatory from Christs satisfaction; and that in two re∣gards.

1. It communicates unto man the power of satisfying, which is a peculiar and incommunicable prerogative of Christs.

2. It ascribes unto man satisfaction in such a manner, as that it quite excludes and shuts as it were out of doores the satisfaction of Christ.

1. It communicates unto man the power of satisfying, which to be a peculiar and incommunicable prerogative of Christs may be manifested from two fruits of Christs satisfaction, and from a comparison of satisfaction with creation.

1. From two fruites or effects of Christs satisfaction, proper and peculiar thereunto. 1. Redemption of us, and 2. A perfect and full reconciliation with God.

1. Redemption of us. Christ redeemeth us from our sins, by fully satisfying Gods justice for them; and therefore if the power of redeeming cannot be imparted unto the Saints; nei∣ther can the power of satisfying, because redemption is foun∣ded upon satiffaction. Now the power of redeeming is so appropriate unto Christ, as that the very Papists themselves acknowledge no Mediatours of redemption besides him. He by himselfe hath purged us from our sins, Heb. 1.3.

A second effect of Christs satisfaction is our perfect and full reconciliation with God, Rom. 5.10. Col. 1.21,22. Now these, and the like places, are to be understood exclusively. We are reconciled unto God onely by the satisfaction of Christs death and bloud. The whole chastisement of our peace

was laid upon him, Is. 53.5. No chastisement whatsoever, besides that of his, can pacify the wrath of God against us, can procure our peace with him. And indeed the Papists them∣selves will acknowledge, that nothing which a sinfull man can doe, or suffer, is able to purchase a returne of Gods favour, and Friendship. Now if mens best workes, and greatest sufferings cannot reconcile unto God, then neither can they satisfy the justice of God. Because reconciliation of God unto man followes satisfaction unto his justice; Even as his enmity with man is an inseparable * 1.160 consequent of the breach of his justice: God then is never perfectly reconciled unto a creature, that hath violated his justice, untill full satisfaction be made unto his justice, for the whole pu∣nishment due unto such violation. And if he be once fully and perfectly reconciled, there is no place for any further punishment, though but temporall: Because the friends of God, and members of Christ, cannot be condemned; But satisfactory punishments doe necessarily imply condemna∣tion. Besides, as Chamier largely proveth against Tapper tom. 3. lib. 23. cap. 19. pag. 1044. Reconciliation and remission are, though distinguished, yet inseparably conjoyned. God was in Christ, reconciling the world unto himselfe, not imputing their trespasses unto them, 2 Cor. 5.19. Where God is recon∣ciled unto sinners, he doth not impute unto them the guilt of their sinnes, but totally pardons them: He remits the whole fault, and punishment. He remembreth them no more: he doth not so much as make mention of them: He covereth them, makes them as white as snow; blots them out as a thick cloud; casts them into the depth of the Sea; hides his face from them; casts them behind his backe: removes them as farre out of his sight, as the East is from the West, so that upon judiciall enqui∣ry they shall not be found, to wit, in respect of condemnation, Jerem. 31.34. Ezek, 18.22. Psalm. 32.1,2. Psalm. 51.9. Micah. 7.19. Esay. 44.22. Psalm. 103 12. Esay. 38.17, and 1.18. Jer. 50.20. If any shall say, that these phrases signify onely a partiall forgivenesse of sinne, any indifferent reader will judge, that they are blinded with prejudice, and have wilfully shut their eyes against the light of the truth.

A second argument to prove, that the power of lati-fying is not communicable unto a meere creature, is taken from a comparison of satisfaction with creation. Satisfaction hath the same place in the order of grace, which creation hath in the order of nature. But now creation is so proper unto God, as that it is blasphemy to affirme, there be any sub∣ordinate creators: And therefore it is equally blaspheamous to averre, there be any subordinate satisfyers of Gods ju∣stice.

As for that instance, which Bellarmine bringeth of Gods working miracles by his servants, it is utterly impertinent: For God alone really, and properly worketh miracles. Men being at the most but morall causes of them: as by their pray∣ers they obtaine this of God, that he would doe them; or as God useth their helpe, as a signe or token of a miracle to be done by him. And moreover, new miracles were not done by man, for application of any former miracles of God; as they feigne, that our satisfactions serve to apply Christs. This similitude therefore hath no proportion unto the matter in hand; And thus have we proved, that the power of satisfying is not communicable unto a meere man, much lesse unto a sinfull man, no not so much as in a way of subalternation. unto Christ's satisfaction.

But b 1.161 suppose, though not grant, that a subordination of humane satisfactions unto Christs, were a thing in it selfe po∣ssible, yet it can lawfully be made onely by Christ himselfe.

Now that the Papist's have devised it of their own heads, without any so much as colourable authority of Scripture, the miserable weakenesse of their arguments is a sufficient evidence unto unprejudiced mindes.

But secondly, they ascribe satisfaction unto man in such a manner, as that they thereby quite exclude the satisfaction of Christ, as appeares by Bellarmine his answere unto this fol∣lowing argument of ours, lib. 1. De Purgatorio cap. 14. If Christs satisfaction be applied unto us by our workes, they are either two satisfactions, or but one: If they be two satisfa∣ctions, one of Christs, and another of ours, then God shall be made unjust in punishing one sin twice over; or if (as some say) the satisfaction be but one, then it is either Christs, and so we satisfy not; or ours, and so Christ satisfyeth not: or else we divide the honour with him, making him to satisfy for the fault, and we for the punishment.

Unto this objection Bellarmine, having reckoned up two answers, pitcheth upon a third, which he takes to be the more probable: and it is, that there is one only satisfaction, and that is ours. Hereby you see Christ is quite excluded, at least from making satisfaction for veniall sins, as they call them, and temporall punishments.

No saith Bellarmine: for it is by Christs satisfaction (saith he) that we have grace to satisfy. He satisfyed immediately for the fault, and the guilt of eternall death, and mediately for the temporall punishment, in as much as he giveth us grace, whereby we our selves are enabled to satisfy God for it.

Unto this Ames very acutely replieth, Bell. Enervat. tom. 2. lib. 5. pag. 192, 193. In such a respect as this, God the Fa∣ther, and the holy Ghost, may be said to satisfy for us, because we have all grace from God the father by the Spirit. 2. Ʋpon this ac∣count, the satisfaction of Christ should have no other relation un∣to our sins, and their punishments, then unto good workes, as they are good: for by the satisfaction of Christ, we have grace enabling us to worke well. And againe tom. 3. lib. 5. cap. 4. pag. 229, 230. 1. If Christs satisfaction be immediate, and mediate, then his satisfaction is manifold, and not one. 2. If Christ satisfyeth, our satisfaction intervening, then he hath satisfyed not once, but

he alwaies satisfieth, not by himselfe, but by us. Then lastly, he doth not so much satisfy for us, as in us.

3. Christ cannot be said to satisfy, as he giveth unto men grace, enabling men to satisfy, any more then he can be said to repent, or confesse sins, as he giveth them grace for repentance, and confession.

In a second place, the Papists doe covertly evacuate the al∣fulnesse and infinitenesse of Christs merits by their doctrine of humane merits of condignity. To merit is to purchase that right unto a thing, which one had not before, to make that due, which was not due before. Now if the merits of Christ be of infinite value, they have purchased in the behalfe of his members a full right unto eternall life and happinesse; so that their good workes do not make the same newly due. If they make it any way due, they make it due either in whole, or in part: if in whole, then Christ hach merited nothing for them: if in part, then there is something in eternall life, which Christ hath not merited. Either way there is a manifest derogation from the merits of Christ.

Yea but the Papists beare us in hand, that their doctrine of merits doth not obscure, but rather illustrate the glory of Christs merits: and to make this good, they have two devices; the one received generally by most, if not by all of them; The subordination of the saints merits unto Christ's merits. The second is the peculiar shift of some few; The union of the saints persons with Christs person.

To begin with the first, the subordination of the saints merits unto Christs merits. Our merits (say they) are derived from Christs: for he merited for us the power and grace of meri∣ting; and therefore our merits argue no insufficiency in, but rather a wonderfull efficacy of his merits. It is no blemish unto the Sun, that the Moone and Starres shine with a light borrowed from it. The fruitfulnesse of the branches is no dis∣paragement unto the vine. The dependant and subordinate efficiency of second causes is no detraction from the omnipo∣tency and all-sufficiency of the first cause. And why should it be any impeachment unto Christs merits, to affirme, that he doth not onely merit for us himselfe, but also makes us able to merit?

Unto this fancy I shall oppose these three considerations, that it is 1. Ʋngrounded on Scripture. 2. Ʋnnecessary. and 3. Im∣possible.

1. Ʋngrounded on Scripture. That Christs merit hath pur∣chased unto us grace enabling for performance of good works, we deny not; but that he hath merited, that we might me∣rit, is a thing unheard of in the writings of the Prophets, and Apostles: and therefore to be rejected, not only as a frivo∣lous, but also as a presumptuous fiction.

But secondly, it is also an Ʋnnecessary fiction. For if Christs merits be so inestimable, as that they merit for us perfection, and fulnesse of happinesse and salvation, what necessity is there that we our selves should merit this againe. If a thing be already done sufficiently, it is more then is needfull for to doe it over againe.

And thirdly, this subordination of the merit of our workes unto Christs merits, is a thing utterly Impossible, as may be proved from four particulars considerable in our good workes. 1. Gods donation of them unto us. 2. Our Obligation unto them. 3. The imperfection and pollution of them. 4. The dis∣proportion between them and eternall life.

1. Gods donation of them unto us. The gifts of God are un∣capable of meriting any thing with God: But all our good workes are the free gifts of God, 1 Cor. 4.7. 1 Cor. 15.10. and 2 Cor. 3.5. Phil. 1.29. and 2.13. Is. 26.12. And there∣fore by them God cannot be bound to bestow more upon us. This argument drave c 1.162 Durand in lib. 2. sentent. dist. 27.

quaest. 2. unto the great regret of merit-mongers, to im∣pugne the merit of condignity, properly and strictly so cal∣led; for such a merit is a voluntary action, whereunto the reward is due of justice; so that if it be not given, an inju∣ry is committed, and he to whom retribution properly apper∣taineth, should simply and properly be unjust. Now there can be no such matter between God and man, because what∣soever we receive of God, &c. whatsoever good workes we have before done for it, yet we receive the same rather of Gods liberality, then of the debt of the worke. And the rea∣son that he alleadgeth for this is; because all that we are, and all that we have, whether good habits, or good acts, or the use of them, is wholly, and altogether from the bounty of God, freely both giving and preserving them. And for as much as no mans free gift can bind him to give more, but he that receives more is the more bound to him, that gives it; there∣fore hence it followes, that by the good habits and deeds, which God hath enabled us to doe, he is not bound by the debt of his justice to give us more; that he should be unjust, if he gave it not; but we rather are bound unto him: and it is rashnesse, yea blasphemy to thinke or say the contrary. And at last upon all this, he inferreth this conclusion: siquid pro bonis operibus no∣stris, nobis datur, vel redditur, potiùs & principaliùs est ex li∣beralitate dantis, quam ex debito nostri operis. If God give any reward unto our well-doings, this is not, because he is a debtour to our workes, but rather of his owne liberality.

A second Argument, that our best workes are uncapable of merit, and consequently, that the subordination of our merits unto Christ's, is impossible, is our obligation unto them. We are bound to fulfill the law in all perfection. The best of workes, the highest degree of obedience is but our due debt by Gods command. Now the payment of due debts, the performance of our dutie unto God, can merit nothing at his hands, Luk. 17.20.

A third argument proving that our good workes are uncapable of having any power of meriting derived unto them, is their sinfull imperfection, and pollution. All our righteousnesses are as menstruous, and as filthy rags, Esay. 64.6.

All our graces are imperfect; all our duties are polluted: and therefore stand in need of favour, grace, and mercy for acceptation. Nay they are so farre from meriting heaven, and eternall life, as that they supererogate for hell, and ever∣lasting damnation.

The fourth and last argument is the vast disproportion be∣tween our good workes, and eternall life: For

1. Eternall life, and happinesse, is objectively infinite, as being the vision, and fruition of God, an infinite good, unto it therefore nothing, that we can doe, or suffer, can be equiva∣lent, Rom. 8.18.

2. Our future life, and happinesse, is infinite in point of duration. But now saith Anselme, a very ancient Schooles man; if a man should serve God a thousand yeares with as great fervour and zeale as possible, he could not by way of condignity, merit to be in the king dome of heaven so much as for halfe a day. And thus (you see) that the derivation of merit unto our workes from Christ's merits is an utter impossibility.

But there is one of their great Schoolemen Gabriel Biel in tert. sentent. disp. 19. Art. 2. Conclus. 5. that speakes yet farre more dishonourable of Christ's merits: For he ascribes merit unto our workes in a way of equality with Christ. Though the pa∣ssion of Christ (saith he) be the principall merit▪ for which the grace of God, & the opening of heaven, and the glory thereof be given, yet it is never the sole or totall meritorious cause. Because alwayes with the merit of Christ there concurreth some worke, as the merit of congruity, or condignity of him, that receiveth grace or glory, &c.

Here it is in terminis affirmed, that the passion of Christ is not a solitary, totall, meritorious cause: and the reason alleadged is; Because there is farther requisite the concur∣rence of our merits: therefore, by consequence it is affirmed, that our supposed, or pretended merits, are conjoyned with Christ's in a way of coordination. Because a totall, or solita∣ry cause excludes onely coordinate, and not subordinate causes.

A second shift, that Hosius, Cajetan, and others, mentioned by Vasquez, have, to cleare this their doctrine of merit

from dishonouring of Christ's merits, is the union of the godlie with the person of Christ; Whence there redounds unto their good workes a greater worthinesse of eternall life, then of themselves they would otherwise have. They are knit unto Christ, as members unto the head, as branches unto the vine; and so are as it were reputed one person with Christ. And consequently their actions and good workes, their merits, are looked upon, as the actions, good workes, and merits of Christ himselfe: For Christ hereupon, as an head, hath an influence upon them as members, and so worketh, and meriteth in them. Whereupon Every godly and righteous person may not onely say with the Apostle Paul, I live, yet not I, but Christ liveth in me, Gal. 2.20. But also I merit, yet not I, but Christ meriteth in me. And to prove all this, they alleadge a saying rife in their Schooles, That our workes besprinkled with the bloud of Christ, and wa∣shed with the merits thereof, doe become worthy of heaven, and it's happinesse, and this saying they might perhaps ground upon Revel. 7.14. Where it is said of the saints, that they washed their robes, and made them white in the bloud of the lambe.

But Vasquez hath sared us the labour of confuting this evasion, In primam secundae tom: 2 disp. 214. cap. 7. pag. 810. Good workes (saith he) receive their value, and worthinesse from the person immediatly, and formally productive, or elicitive of them; and not from the person giving grace, and assistance for the performance of them: and therefore our good workes have noe worthinesse of desert, or increase thereof, derived from the worthinesse of Christ, our head; and this he doth not barely dictate but prove by three reasons.

1. Otherwise it would follow, that our workes were of infinite value; Because Christ, from whose grace they proceed, is of an infinite dignity.

Secondly, Our good workes would be condignly meritorious of justification for others.

And Thirdly, they would merit in the utmost rigour of justice according unto not onely a proportionall, but also an absolute equa∣lity between the merit, and the reward: Which are things dis∣claimed by those Papists, that are yet most rigid and stiffe

patrons of the merit of our beggarly, and polluted obser∣vations.

Having thus cleared the doctrine of the All-fulnesse, and infinitenesse of Christs satisfaction, and merit, from the Pa∣pists both abuse and opposition of it; I shall in the next place proceed unto some practicall application of the point: It may serve as a motive unto humiliation, and as a ground of consolation.

1. Then here is a motive unto humiliation for sinne: for the fulnesse of its obliquity, and infinitenesse of its guilt, or de∣merit, is sufficiently, and clearely demonstrated from the fulnesse, and infinitenesse of Christs satisfaction for it: And therefore there is nothing, that can with halfe that justice challenge such a deepe measure of our teares, and sorrow, as they. O the spots and blemishes of our Originall Corrup∣tions, and actuall transgressions, must needs be filthy beyond all expression, seeing nothing could wash them away, but the unvaluable bloud of the immaculate lambe of God. There was no satisfying of Gods justice for them, appeasing of his wrath against them, no redemption of our soules from them, no possibilitie (if we speake in order unto Gods ordinate power) of the healing of them, but by shedding the heart bloud of him, who was over all God blessed for eve; by his obedience, that reached even so farre, as a cheerfull submission unto a most painefull and ignominious death. And from this now, let us thus aggravate the hainousnesse of our sinnes. Surely they must needs infinitely displease, and provoke God, seeing he expects so ample a recompense for them. The stench of them must needs be extreamly noysome, and offensive unto the nostrils of God: For no∣thing could quiet and appease him, but that costly perfume, of which the Apostle speakes, Eph. 5.2. His son giving himselfe for us an offering, and sacrifice to him, for a sweet smelling savour. O that thraldome must needs be most miserable and intol∣lerable, from which there is no ransome, but by so inestinable a a price. Those diseases are deadly, unto the healing of whic, there is requisite so precious, and divine a medicine. Those wounds must needs be deepe, and dangerous, unto the cure of

which, there is necessary so rich a balsome, as out-weighs in worth millions of worlds.

Secondly, This fulnesse of satisfaction and merit in Christ's humiliation is a ground of consolation: for from it we may inferre 1. a perfection of his office, that he assumed for us. 2. a per∣fection of his influence upon us.

1. A perfection of his office, that he assumed for us, the Captaine of our salvation was made perfect through his sufferings Heb. 2.10. and Chap. 5. vers. 8, 9. that is, as touching his office.

1. Such was the worth of his sufferings, as that by them he accomplished, finished, an fulfilled that worke, which he was to performe for us, here on earth; a full satisfaction of Gods justice, a perfect expiation of our sinnes, Luk. 13.32. John. 17.4. Iohn. 19.30.

Secondly, He was by his sufferings perfectly, and fully qua∣lified and fitted for discharge of those duties, that are to be done in heaven for us. He was by them qualified, as with compassion towards us, so with merit towards his father. As his owne experience of sufferings was a motive unto sympathy with us; so the value of his suffering•• was an argument of prevalency with his father. If he aske for the pardon of any sinne, he can plead, that he hath fully satisfied God's justice for it. If he crave for any mercy, favour, grace, in the behalfe of his members, why he hath paid for it unto the utmost farthing. An intercession that is backt with an infinite merit must neeeds be very forcible, and prevailing.

2. From this fulnesse of Christs satisfaction, and merit, we may inferre a perfection of Christs influence upon us. It is said of the gifts, and sacrifices under the law, that they could not make him, that did the service, perfect, as pertaining to the conscience, Heb. 9.9. Now this is spoken of them, as compared. with the sacrifice of Christ, in a comparison of dissimilitude The deny all then of then sufficiency to perfect in things concerning the conscience, implieth, that the sacrifice of Christ is sufficient to pe••fect the conscience, to purify it, and pacify it, to enable it for the regular performance of all its offices. It can put both into our hearts, and mouthes, the answere of a good, conscience towards God, 1 Pet. 3.21. By one offering

he hath perfected for ever them, that are sanctified, Heb. 10.14. He hath perfected them for ever, as a morall cause in the way of satisfaction and merit.

1. He hath perfected them satisfactorily. He hath fully satisfied Gods justice for all their sinnes, 1 John. 1.7. Tit. 2.14. Acts 13.39. and for all things considerable in their sinnes, for the fault in the offence of Gods majesty, and violation of our friendship with him, the staine, or corrupti∣on of sinne, all punishments for sinne, whether eternall, or temporall; so that they are freed from the whole curse of the law Galat. 3.13. and totally exempted from any condem∣nation whatsoever, Rom. 8.1. Sprinkling of bloud seven times, was required upon severall occasions under the law: As in the sin offering for the ignorance of the anointed Priest * 1.163 Levit. 4.6. on the day of expiation or attonement Chap. 16.14. and in the cleansing of the Leper Chap. 14.7. Now seven, is a perfect number, used for the compleating of a worke Gen. 3.2,3. and therefore this sprinkling of bloud seven times fitly served to typify, that the bloud of sprinkling, Heb. 12.24. perfectly, and fully cleanseth our soules from all sinnes, pur∣geth our consciences from all dead workes to serve the living God, Heb. 9.14. This utter and to••all removall of our sinnes from us in a way of remission by the all-sufficient satisfa∣ction of Christ, was typified by the Scape-goate, that did beare upon him all the iniquities of the Children of Israel unto a land not inhabited, a land of separation, Levit. 16.22.

Secondly, He hath by the offering of himselfe perfected them that are sanctified, meritoriously. He hath purchased for them not only a possibility, but also a certainty of salva∣tion: He hath not onely by his merits opened the gate of heaven, made salvation possible unto all that believe, but further procured in the behalse of all the elect, an actuall ad∣mission into glory: for he hath merited for them faith, repen∣tance, regeneration, perseverance, all gifts and graces that are absolutely necessary, and will infallibly bring unto salvation; all things that pertaine to life and godlinesse, 2 Pet. 1.3. The chastisement of our peare was laid upon him, Esay 53.5. the cha∣stisement that was laid upon him was of such worth, as that

it was sufficient to purchase a through, and perpetuall peace, full favour, and perfect reconciliation with God. And a peace with the God of heaven is an ample security, and pro∣tection against an uncessant warre, with all the Divels in hell, against the greatest enmity, and rancour, the most powerfull opposition of wicked men on earth; and withall an assu∣red, and undoubted pledge of all such favours, priviledges, honours, and dignities, as favourites may expect from so roy∣all, and munificent a master, as the King of kings, and Lord of Lords.

Of this perfection of Christs influence, that I have spoken of, we have in the remainder of the words an ampli∣fication; 1. from the extent thereof, in regard of continuance; 2. from a restraint thereof, in respect of object.

1. From the extent thereof, in regard of continuance. By one offering he hath perfected them that are sanctified for ever. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated, for ever, may be referred either unto the duration of the world, or else, the duration of these that are sanctified.

1. Ʋnto the duration of the world. Christs oblation of him∣selfe perfects those that are sanctified in all ages of the world. It is an in exhaust fountaine, the satisfaction and merit of which will never be drawne drie. As the sunne enlightens all men, having the use of sight, that ever were, are, or shall be in the world. So Christs sacrifice being of infinite merit, perfects all those, that ever were, are, or shall be sanctified unto the end of the world. Indeed of it selfe, it is sufficient for the perfection of even infinite millions of worlds. This perpetuall efficacy of Christs death was typified under the law by the casting of Cedar wood into the midst of the bur∣ning of the heifer, of whose ashes was made the water of separation, and purification for sinne, Numb. 9.6. Now of this, Cedar was a very meete type, because it is a firme, and durable wood, that never rotteth.

2. For ever may be referred unto the duration of those, that are sanctified; and so it denoteth the perseverance of this influence upon them: It is not for a time only, but unto the end of their lives, indeed unto all eternity; It keeps

them by the power of God through faith unto salva∣tion.

Lastly, you have the restraint of this influence unto them, that are sanctified, both by infusion of habituall grace, and holinesse from God, and also by dedication, and consecrati∣on, as vessells of honour unto God, as by Gods decree of e∣lection, so by their owne stedfast purpose and resolution. Un∣sanctified and unrenewed persons then, dogs and swine, who are not as yet separated out of the world, but prostituted unto the vanities thereof, whose soules are destitute of all sa∣ving and sanctifying graces, and defiled with innumerable lusts and corruptions, that are unmortified, who are utterly neglective and contemptuous of Gods ordinances, grosse and impenitent profaners of his worship, can expect no share in, comfort or benefit by the fulnesse of Christs satisfaction and merit.

Unto this place we may adde another in the same booke, Chap. 5.9. being made perfect, he became the author of eternall salvation unto all them that obey him. In which words we have, 1. The Ground. 2. Manner. 3. Effect. 4. Extension. And 5. Restriction of the object of this influence.

The ground of it: Being made perfect, to wit, by the things which he suffered, as appeareth by comparison of the words with the foregoing, vers. 8. By his sufferings he was perfectly qualified, and fully fitted for discharge of this great busi∣nesse, the purchasing of our salvation.

2. The manner of this influence. He was not the instrument, or meanes, but the principall cause, the author of our salvati∣on.

3. The effect. It was not only salvation, but eternall salva∣tion. * 1.164 Fuller or more sufficient then eternall salvation, we neither expect, nor ever shall have any; since that which is eternall ad∣mitteth no change, nor increase.

4. The extension of this influence in regard of object. He be∣came the Author of eternall salvation unto all that obey him, of what condition soever, though never so low, and despicable: want of learning, meanenesse of parts, basenesse of birth, po∣verty of estate, and all other outward miseries of life can be

no impediment unto the all-powerfull influence of Christs merits.

Lastly, we have the restriction of this influence in regard of object. He became the author of eternall salvation, onely to them that obey him, to wit, with the obedience of faith, and with new obedience, the obedience of good workes and sanctifi∣cation. Children of disobedience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who will not be perswaded, will not hearken unto divine admonitions, though never so perswasive, who are refractory, obstinate, and impenitent in their disobedience and rebellion, are here∣by quite excluded from the sweet, and comfortable influence of Christs sufferings, though in themselves infinitely satisfa∣ctory and meritorious.

But this perfection or fulnesse of Christs influence upon his members, we have set down, as here in these places, abso∣lutely in it selfe; so Rom. 5. comparatively, as compared with the influence of Adam upon his off-spring. Adam was the fi∣gure or type of him that was to come, vers. 14. to wit, Christ Je∣sus, in respect not of such things, as were personall unto ei∣ther of them, but of that which is by them communicated unto many. As Adam was a head, root, and fountaine of sin and death unto the universality of men, so Christ was a head, root, and fountaine of righteousnesse, grace, and life unto the uni∣versality of Believers. But now to prevent all mistaking, be∣fore he prosecutes the comparison of similitude between their influences, he first premiseth the great disparity that is be∣tween them; and this he first affirmeth; and then confir∣meth.

1. He affirmeth it, vers. 15. but not as the offence, so also is the free gift. But he doth not content himselfe with affirming it once, but repeates it againe, vers. 16. And not as it was by one that sinned, so is the gift. The repetition was perhaps to sig∣nify the great weight of the points handled, as also to import the more then ordinary incredulity that is in men generally touching them. There is nothing almost in Divinity goes down more hardly with flesh and bloud, then the imputation of Adam's sin and Christs righteousnesse.

Having thus earnestly affirmed this disparity, he in the next

place, as strongly demonstrates it; and that first generally, secondly particularly, by instancing in some particular heads of disparity.

1. Then in generall, he proves this disparity by way of com∣parison, by arguing from the lesse unto the greater, Vers. 15. For if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. In which words by the grace of God, is understood his favour and love; and by the gift of grace, is meant the obedience of Christ, mentioned vers. 18, 19. which as Beza noteth in relation unto God, is tearmed the gift by grace, or the free gift, because it is by him freely, or graciously imputed to us: in relation unto us, it is stiled righ∣teousnesse, vers. 18▪ Because by it, imputed to us, we are made righteous, vers. 19. Now this is here far advanced above the offence, fall, disobedience, or transgression of Adam, in re∣gard of fulnesse of efficiency. If that hath abounded, this hath much more abounded, much more overflowed. It is a me∣taphor taken from rivers, that overflow their bankes. This su∣periority, superabundancy of Christs obedience unto Adam's disobedience, in point of efficacy, may be demonstrated from the inequality that is between them, in regard 1. of their gene∣rall Nature. 2. Efficient. 3. Effects.

1. From the inequality that is between them, in regard of their generall nature. The offence, or disobedience of Adam was privative; Christs obedience or righteousnesse is positive; and therefore more available and forcible unto salvation, then that unto condemnation. This is an argument urged by Pareus, but I shall lay no great stresse upon it.

But proceed unto a second inequality that is between them, in regard of efficients. The disobedience of Adam was the dis∣obedience of a meere man; The obedience and righteousnesse of Christ was the obedience and righteousnesse of him, that was God as well as man: and therefore the merit of it infi∣nitely surmounted the demerit of Adams sin; and consequent∣ly was more able to justify and save, then this to condemne and destroy. If you will derive Adams sin higher, from the Devill, even yet he was but a creature, and so infinitely short

of Jesus Christ, who was God man: And hereupon we may conclude, that there is more vertue in him, the seed of the wo∣man by way of eminency, then there was venome in the head of the serpent: He is more able to heale soules, then Satan to poyson and infect them.

A third inequality between them is in respect of their effects; in regard of their excellency, difficulty, and certainty of eveniency.

1. Excellency. By Christ's obedience we are restored unto greater mercies and priviledges, then ever we were deprived of by Adam's disobedience: Unto gifts without repentance, as the Apostle speakes, Rom. 11.29. Constancy, & irreversiblenesse in the justification of our persons; such a firmenesse in the sanctification of our natures, as is unconque∣rable by the gates, that is, power, and policie of hell; such an immortality of the body, in our resurrection, as is not onely à posse non mori, a possibility of not dying, but a non posse mori, an impossibility of dying.

Secondly, The effects, purchased by the merits of Christ's obedience, surmount those redounding unto mankind by the guilt of Adam's sinne, in regard of difficulty. It is farre more difficult to build up, then to pull downe and destroy. There is more merit, and efficacy requisite for the justification, and salvation of one soule, then there is guilt, and demerit for the damnation of millions.

Thirdly, The effects of Christs obedience transcend those of Adams disobedience, in regard of certainty of eveniency. The actuall damnation unto which we are liable, by the fall of Adam, is preventable, and avoidable by faith, and repentance. Whereas the grace of God, and the gift by grace, which is by one man, Christ Jesus, inferreth a hypotheticall necessity of salvation, and so sensu composito, ex∣cludes all possibilitie of damnation.

Secondly, The Apostle proves the disparity betweene the influence of Christ upon his, and the influence of Adam upon his, particularly, by instancing in some particular heads of disparity.

The first head of disparity is the difference between the

meritorious cause of our guilt, and condemnation by Adam, and the Antecedents, or occasions of ur justification by Christ. The condemnation accruing unto us from Adam is onely for one sinne: the judgment was to condemnation by one, vers. 16. that is, by one offence: One, for number, if we speake of that first sinne, committed by him in paradise, compleated in the eating of the forbidden fruite; One, for kind, if we speake of that contracted from him, usually called, Originall sinne. But now our justification by Christ is a full absolution, & discharge not only from the sin, which proceedeth frō Adam, but frō all other personall sinnes. The free gift is of many offen∣ces unto justification, vers. 16. the bloud of Christ cleanseth us from all sins, 1 Joh. 1.7. It takes * 1.165 away the cause, and the effect. It stops up not onely the fountaine, Originall corruption, but all the rivu∣lets of actuall transgression. The fulnesse of satisfaction in the humiliation of Christ was like the fulnesse of water in the sea: And the sea by reason of it's huge vastnesse can drowne mountaines, as well as molehils. Even so the fulnesse of Christ's satisfaction can swallow up the greatest, as well as the least sinnes.

A second head of disparity is in regard of the potency, and prevalency of their effects. The offence of Adam brought in a kingdome, and tyranny of death. If by one mans offence death raigned by one, ver. 17. But now the obedience, and righteous∣nesse of Christ hath purchased, and erected a farre more powerfull, eminent, and glorious kingdome, the Kingdome of life. Much more they which receive abundance of grace, and of the gift of righteousnesse, shall raigne in life by one, Jesus Christ, ibid. It is very remarkable, that whereas the Apostle saith, in the former part of the verse, by one mans offence death reigned by one, he doth not to answere this, say in the latter part of the verse, life shall raigne by one man, Christ Jesus; but, they which receive abundance of grace, &c: shall reigne in life, by one, Jesus Christ. For this Estius giveth two reasons.

1. Because it sounds more sweetly and comfortably, to say, that justified persons shall reigne by Christ; then to say, that life shall reigne in those that are justified by Christ.

And secondly, it is to put a difference between the Kingdome of death, and the Kingdome of life. The Kingdome of death destroyeth all its vassalls, but the Kingdome of life contrari∣wise exalts all its subjects, and maketh them to be Kings, par∣takers of the heavenly Kingdome with Christ. And thus have you seen out of the Apostle, that there is such a wide imparity between the obedience of Christ, and the disobedi∣ence of Adam, as that the satisfaction and merit of Christs o∣bedience, is by far more beneficiall unto the Church and peo∣ple of God, then the guilt of Adams sin was prejudici∣all.

In the next place, the Apostle prosecutes a comparison of simi∣litude between the efficacy of the sin of the one unto con∣demnation, and of the righteousnesse of the other unto ju∣stification and life. And this he doth first in proper, and then in metaphoricall tearmes.

In proper tearmes, vers. 18, 19. As by the offence of one, judg∣ment came upon all men unto condemnation: Even so by the righ∣teousnesse of one, the free gift came upon all men unto justification of life. For as by one mans disobedience, many were made sinners: so by the obedience of one, shall many be made righteous. In which words we have the influence of Adams offence, and Christs righteousnesse resembled in regard of both intensivenesse and extensivenesse.

1. Intensivenesse: they are like, though not equall, in the in∣tension, or degree of their efficacy. As Adams offence was ef∣fectuall to make his posterity sinners, to involve and inwrap them in guilt and condemnation: so Christs righteousnesse and obedience was available to invest all his members with justification, to make them righteous before God unto ever∣lasting life.

2. They are resembled proportionally in regard of the ex∣tensivenesse of their objects. As by the offence of one, to wit, Adam, judgment came upon all men, that were his naturall seed, by propagation; Even so by the righteousnesse of one, Christ Iesus, the free gift came upon all men, that were his spirituall seed, by regeneration unto justification of life.

Secondly, This similitude is propounded in metaphoricall tearmes, ver. 21. That as sin hath reigned unto death, even so might grace reigne through righteousnesse unto eternall life, by Iesus Christ our Lord. Whereas the kingdome of Originall sinne is made the sequel of Adams transgression, So the king∣dome of grace is made the consequent of Christs obedience.

Originall corruption may be tearmed a King, in regard 1. of vastnesse of dominion. It reigneth before regeneration in all men, and in all of men, in their mortall bodies, as well as their soules. 2. In regard of greatnesse of power; It hath all the powers of the soule, and parts of the body, untill they be renewed by the holy Ghost, under such a command as the Centurion had his servants, or souldiers, Math. 8.9. And unto this kingdome of sinne, the kingdome of grace by Christ is answerable. As sinne reigneth unto death; so grace reigneth through righteousnesse by Jesus Christ. Now unto the grace, and favour of God, a kingdome an-answerably is ascribed in two respects, 1. in regard of it's pow∣erfull efficacy: it is as able to protect, and exalt all those, to whom it is extended, as Originall sinne is to ruine, and de∣stroy those, that are under it's plenary subjection. 2. in regard of its plentifull fruits: grace reigneth by Jesus Christ; By him there is a large kingdome, a great abundance of grace answerable to the kingdome, and abundance of sinne in us, to the reigning of sinne unto death. The subjects of this kingdome receive abundance of grace, and of the fruit of righteousnesse, ver. 17.

There is one thing more in the text, that much conduceth unto the glory of this kingdome of grace, and that is the continuation of it unto eternity. Other kingdomes may expire; But grace shall reigne through righteousnesse unto eternall life. And thus the Apostle declareth, what a great purchase Christ by his all-sufficient merits hath made in the behalfe of his members. He hath purchased for them grace, and favour with the God of heaven; nay, a powerfull, rich, and an absolutely eternall kingdome of grace. O how hap∣py, and glorious shall all those soules be that are found in Christ, standing by faith, under the coverture of His merits,

and righteousnesse! Grace shall reigne over them through righ∣teousnesse unto eternall life.

Secondly, Christ may be considered according unto his state of exaltation, and so there dwelled in him an all fulnesse of glory. There was a manifestation of the All-fullnesse of glory, that was essentiall unto his Godhead: A reall collation of an all-fulnesse of glory upon his manhood.

First then, in the exaltation of Christ there was a manife∣station of the all-fulnesse, the infinitenesse of glory, that was essentiall unto the Godhead. This divine glory of his was for a time, as it were laid aside, clouded, and eclipsed by the forme of a servant, the infirmities of his humane nature, the miseries of his life, and by the shame, and paine of his death. But in his exaltation the father glorified him, according unto his desire and prayer, John. 17.5. with his owne selfe, with the glory, which he had with him before the world was: that is, the father manifested, and displayed in him that glory, which he had from all eternity in a way of equality with himselfe. By the resurrection, he was declared to be the sonne of God with power, Rom. 1.4. and therefore possessed of an infinite glory: for the sonne of God 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 in∣joyed 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 be∣fore 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 evi∣dent, that Christ, when he spake these things, was in the estate of blessednesse, unto which he also wished, and desired, that the Apo∣stles 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 miracu∣lous restraint, and prevention, have beene two, as it were connaturall sequels, 1. a fulnesse of unspeakable and unconceiva∣ble 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 for∣mer was suspended, and withheld in the time of his passion; and the latter, the a 1.166 derivation of glory from his soule unto

his body was totally deferred un∣till 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 dispensa∣tion, 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. us{que} 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 ever∣more. In these words the Psalmist prophesieth of the resurre∣ction of Christs body, and the glorification of his soule.

1. Of the resurrection of his body, and that he describeth 1. in regard of the tearme from which. 2. In respect of the tearme unto which, it was.

1. In regard of the tearme from which it was: It was a delive∣rance from death and corruption.

1. From death and the grave, by way of subvention and release. Thou wilt not leave my soule in hell: that is, my per∣son, considered in its mortall part, in the state of the dead.

2. It was a deliverance from corruption, that is, putrefacti∣on, by way of prevention, and preservation. Neither wilt thou suffer thy holy one to see corruption: that is, to feele and to suf∣fer rottennesse.

2. Christs resurrection is here set forth in regard of its tearme unto which, as it was the way unto a glorious and im∣mortall life. Thou wilt shew me the path of life, vers. 11. or as Peter quotes it, Act. 2.28. Thou hast made known unto me the wayes of life: that is, in my resurrection thou hast given me experience of the way unto life from death.

Secondly, David prophesyeth of the glorification of Christs soule, consequent unto the resurrection of his body. In thy presence is fulnesse of joy; at thy right hand there are pleasures for evermore. Which passage we have thus abbreviated in the A∣postle Peter's quotation of it, Acts. 2.28. Thou shalt make me full of joy with thy countenance. Here we have the 1. Matter. 2. Measure. 3. Duration. 4. The Causes of that glory, with which Christs soule, in his exaltation, was repleate.

1. The matter of it, joy, and pleasures. The Apostle Peter speaking of the imperfect and begun joy of Believers here in

this life, saith, it is unspeakable and full of glory, 1 Pet. 1.8. The joy then of Christs soule in its glorified condition is glo∣rious beyond all comprehension.

2. Here is the measure or degree of it; fulnesse of joy. God hath promised to make all that trust in him, to drinke of the river of his pleasures, Psalm. 36.8. But in the heart of his son Christ Jesus, there is an ocean of joy. The Spirit was given not by measure unto him, John. 3.34. And as the Spirit was the principle of his grace, so it was the fountaine of his glory, and therefore his glory, as well as his grace, was unmeasura∣ble.

Thirdly, here is the duration of this glory; pleasures for ever∣more. All his life long he was a man of sorrowes, and acquain∣ted with griefe, Is. 53.3. Towards his passion his soule was exceeding sorrowfull, even unto death, Math. 26.38. And in the dolefull time of his passion, that fearfull houre of darke∣nesse, his sorrowes were beyond measure, Math. 27.46. But for all this God made him ample amends in the eternity of his joy and pleasures at Gods right hand.

Lastly, we have the causes of this glory of Christs soule, the full vision and the infinite power of God.

1. The full vision of God. In thy presence is fulnesse of Joy; which in Acts. 2.28. is thus varied. Thou shalt make me full of joy with thy countenance.

2. The right hand, that is, omnipotency of God, elevating his soule unto this vision, by the light of glory. At, or rather by thy right hand are pleasures for evermore. Jesus was exalted by the right hand of God, Acts. 2.33.

Unto this prophecy I shall adde three more.

The first is Isaiah 4.2. In that day shall the branch of the Lord be beautifull and glorious, and the fruit of the earth shall be excel∣lent and comely, &c. In which words, Christ (if we understand them of him in respect of his humanity) is called the branch of the Lord, in reference unto the active principle of his con∣ception, the holy Ghost, the power of the highest, Luk. 1.33. The fruit of the earth, in respect of the passive principle of his conception, the Virgin Mary.

Another prophecy is Isaiah 52.13. Behold my servant shall be

exalted and extolled, and be very high. In that nature, accor∣ding unto which he is my servant, he shall be exalted, and be very high. Here are divers tearmes of the like import, hea∣ped up to expresse the unexpressible glory of Christs humani∣ty in its Exaltation.

The last prophecie, which I shall mention, is Ezek. 17.22,23. Thus saith the Lord God, I will also take off the highest branch of the high Cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountaine and eminent. In the mountaine of the height of Israel will I plant it: and it shall bring forth boughs, and beare fruit, and be a goodly Cedar, and under it shall dwell all fowle of every wing: In the shadow of the branches thereof shall they dwell. Here Christ, in regard of his Humiliation, was but a tender one, cropt off from a young twig. In his exaltation, he will be a goodly or stately Cedar, which God will plant upon a high mountaine, and eminent. In the mountaine of the height of Is∣rael; that is, not only in the Church militant, which is tear∣med Gods holy hill of Sion, Psalm. 2.6. But also in the Church triumphant, intitled Heb. 12.22. mount Sion, the city of the li∣ving God, the heavenly Ierusalem.

With the prophecies concerning Christs glory, concurre also the types of it. I shall instance but in a few.

1. The Arke of the Testament was to be overlaid with pure gold, within, and without, and to have a crowne of gold round about it, Exod. 25.11.

2. The Altar of Incense also was to be overlaid with pure gold, the top thereof, and the sides thereof round about, and the hornes thereof, and it was also to have a crowne of gold round about, Exod. 30.3. And all this may be to typify the plentifull glory, that was to be in Christs humanity. He was to be glorious within and without, he was to be covered and crowned with glory.

Unto these two types of Christs fulnesse of glory I shall adde a third; the garments of the high Priest, that were for glory and beauty, Exod. 28.2.

In Levit. 16.4. the high Priest was to weare in the day of expiation plaine linnen garments, and this figured (thinkes

Aynsworth) the base estate of Christ here on earth. And why may not we say answerably, that his glorious and golden gar∣ments typified his glorious estate in heaven.

These forementioned prophecies and types receive cleare light from expresse affirmations of Christs glory in the new Testament. Christ, after he had suffered, enter'd into his glory, Luk. 24.26. Where glory is, as it were, appropriated unto him, as the most eminent subject, and principall efficient of glo∣ry. He had as it were the monopoly of glory. All the glory in heaven was in some sort his glory. God crowned him with glo∣ry and honour, Heb. 2.7. and set him at his owne right hand in heavenly places, Ephes. 1.20. Where by placing of him at Gods right hand, is understood a conferring upon his humanity, as soveraigne authority, so also unspeakable glory and dignity. Un∣to these places we may also refer all those passages, that speake of Christs exaltation: Col. 1.18. God gave him in all things the preheminence. Phil. 2.9. He highly exalted him, and gave him a name above every name. Ephes. 1.21. and placed him far above all principality, and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come. All these, and the like Scriptures evidently hold forth, as a fulnesse of office and authority, so also a fulnesse of glory and majesty in Christ, as man. Christs manhood was exalted unto an higher degree of glory, majesty, and digni∣ty, then the most glorious Saint, or Angell ever was, or shall be. Principalities, powers, mights, and dominions fall far short of his glory.

This doctrine concerning the all-fulnesse of glory in the manhood of Christ, in its state of exaltation, may be applied for

• ...Refutation.
• ...Consolation.
• ...Exhortation.

1. For refutation of the doctrine of the Papists, touching the corporall presence of Christs body in the Lords supper. For this doctrine of theirs by just consequence makes Christs body of glory, or most glorious body, his impassible body, to be most inglorious; because it affirmeth it under the formes of bread and wine to be obnoxious unto as execrable indig∣nities

and obscenities, as can be imagined; as for example, to be burnt by fire, to be blown away by the wind, to be vomi∣ted and disgorged by either a sickly, or drunken communi∣cant, to be put in a dunghill, to be devoured by wormes, mice, dogs, or hogs, to passe through the guts or entrals in∣to the draught. See farther of this Bishop Morton of the institution of the Sacrament of the blessed body and bloud of Christ, &c. lib. 4. cap. 10.

Secondly, Christs fulnesse of glory in his exaltation may serve for the consolation of all his members, because they may be confident of conformity thereunto: for God hath predestina∣ted them to be conformed unto the image of his Son, Rom. 8.29. Ʋnto the image of his glory, as well as unto the image of his grace and crosse. For if we be dead with him, we shall also live with him: if we suffer, we shall also reigne with him, 2 Tim. 2 11,12. If Christ himselfe, the King, be crowned with glory and honour, he will bestow a matrimoniall crowne of glory and honour upon his Queen, the Church, and every faithfull soule. It is said of David, that the Lord had established him King over Israel, and that he had exalted his Kingdome for his people Israels sake, 2 Sam. 5.12. and therefore doubtlesse his care was to promote the glory and happinesse of the whole peo∣ple of Israell, as well as of his owne person and family. David was a type of Christ, and therefore we may say of Christ, that God established him in, and exalted him unto his King∣dome of glory for his people, his Churches sake; and upon this we may conclude, that he will be carefull to make them glorious and happy, as well as himselfe.

This conformity of Christs members unto his fulnesse of glory, is either inchoate here in this life, or else consummate hereafter in heaven.

1. Then the saints here even in this life may enjoy a begun, and imperfect conformity unto Christs glory; and this may be evinced from 1. the relations of it. 2. Gods promises of it, and 3. the saints prayers for it.

1. From the relations of it. It had the relation of an end

1. Ʋnto the ministery of Christ himselfe here upon earth. These things have I spoken unto you, that my joy might remaine

in you, and that your joy might be full, John. 15.11. John. 17.13.

2. Unto the penning of the sacred Scriptures. These things write we unto you, that your joy may be full, 1 Iohn. 1.4.

Thirdly, unto the prayers of the Saints. Aske, and ye shall receive, that your joy may be full, John. 16.24.

2. There are many gracious promises in Scripture of this inchoation of the Churches, and Saints glory here on earth: 2 Peter 1.10,11. If ye do these things, ye shall never fall. For so an entrance shall be minister'd unto you abundantly into the ever∣lasting Kingdome of our Lord and Saviour Jesus Christ. Even here in this life we may have an entrance into Christ's King∣dome of glory, that shall be everlasting. And this entrance may be abundantly minister'd unto us, Hag. 2.7. I will fill this house with glory, saith the Lord of Hostes. The words per∣haps may primarily be understood of Gods honouring the materiall Temple, with the bodily presence of Christ: hut we may put an enlargement upon them, and extend them unto the Spirituall house of God, his Church, which he filleth here in this life with the beginnings, and first-fruites of glo∣ry. Ps. 36.7,8. Those of the childrē of men, that put their trust un∣der the shadow of thy winges, shall be abundantly satisfied with the fatnesse of thy house, and thou shalt make them drinke of the river of thy pleasure. In Esay 66.10,11. God promiseth all the true members of the Church, all that rejoyce with Jerusalem, and are glad with her, all that love her, to satisfy them with the breasts of her consolation, that they may milke out, and be delight∣ed with the abundance of her glory. For thus saith the Lord: Be∣hold, I will extend peace unto her, like a river, &c. vers. 12. If the Church be in a distressed and persecuted condition, as a meadow that is mowne downe, why Christ shall come like raine upon the mowen grasse, as showers that water the earth, Ps. 72.6. When she lieth under reproaches and suffering, even then a Spirit of glory shall rest upon her, 1 Pet. 4.13. In his dayes, that is, under his goverment, shall the righteous flourish, and abundance of peace so long as the Moone endureth, Psalm. 72.7. The peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus, Phil. 4.7.

Lastly, we have the Saints prayers for these beginnings of glory, recorded in Scripture, and that both of petition, and thanksgiving.

1. Petition. Now the God of hope (saith Paul in the behalfe of the Romans) fill you with all joy, and peace in belie∣ving, that ye may abound in hope through the power of the holy Ghost, Rom. 15.13. This petition doubtlesse had a favourable and gracious reception. The least that can be said of it, is, that it is a sufficient argument of not onely the possibility, but also probability of the thing petitioned for. In it there are two things especially remarkable, pertinent unto the argument in hand. 1. The matter, with which he praied that they might be filled, all joy and peace. 2. An amplification of this matter from its causes, to wit, instrument, end, and principall effi∣cient.

1. Then we have the matter, with which he prayed that they might be filled, all joy and peace: which Synechdochically may be very well put for all other inchoations of glorifi∣cation, because they some way or other imply them.

1. Then he prayeth, that God would fill them with all joy. Now a Christian hath all joy, that is, his joy is full and uni∣versall, either in regard of objects, degrees, or duration.

1. Then a Christian hath all joy in regard of objects. When he possesseth in some measure all the objects, that is, all the grounds or motives of a true Spirituall joy, when he hath for substance all that a believer ought to rejoyce for: when be∣lievers reach such a happinesse, their joy is full. John. 15.11. & 16.24. 1 Iohn 1.4. The joy of Christ is fulfilled in themselves, Iohn 17.13.

2. A Christian may have all joy in regard of degrees, though not absolutely, yet so far forth, as the measure of joy is attai∣nable in this present life, which is but the seed time of joy: Ps. 97.11. And indeed, I believe the heart of man during his a∣bode on earth, is hardly capable of a more overflowing quan∣tity of joy, then that which supported the Martyrs, and made them laugh and sing in their fiery trialls, their most bloudy persecutions.

Lastly, a believer may have all joy in regard of duration. He

may, as the Apostle exhorts him Phil. 4.4. rejoyce alwaies in the storme of the most violent opposition, as well as in the calme of peace and protection. The troubles and miseries of this life may sometimes dimme his joy, but they can never totally or finally extinguish it. Your joy (saith our Saviour) no man taketh from you, John 16.22. He might have said no De∣vil too.

Secondly, Paul beseecheth God in the behalfe of the Ro∣mans, that as their joy, so their peace too may be full, and u∣niversall. The God of hope fill you with all peace: that is, with all sorts and kinds of peace; the peace of concord towards their brethren, the peace of conscience in themselves, and that both speculative and practicall.

1. Speculative, which was a freedome from scrupulous doubtings concerning things indifferent, of which he spake before.

2. Practicall, and that both of justification and sanctifica∣tion.

1. The peace of justification, which ariseth from the assurance of pardon, and sense of Gods favour.

2. The peace of sanctification, which proceedeth from the mortification of all lusts and corruptions. Such is the fulnesse of this peace of believers, as that, as the Apostle saith, it pas∣seth all understanding, Phil. 4.7. that is, it is incomprehensi∣ble by any created understanding, save that of the humane nature of Christ.

In the next place we have this full and universall joy and peace amplified from the causes, and that both efficient and fi∣nall.

1. From the efficient causes thereof, and that againe both subordinate, and supreame.

1. From the subordinate cause thereof, faith: The God of hope fill you with all joy and peace in believing, that is, by believing. And indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by the Apostle often used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the propriety of the Hebrew. The influence of faith upon joy, you have in the Apostle Peter, 1 Pet. 1.8. In whom, though now we see him not, yet believing, ye rejoyce with joy unspeakable, and full of glory. And as for its efficiency of peace, the Apo∣stle

Paul plainely expresseth it, Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Iesus Christ: faith is the ground of all true inward joy, and peace in our owne bosomes; and the boundary of all true, sincere, and sound joy, and peace with others.

A Second amplification is from the supreame, and first effi∣cient cause: through the power of the Holy Ghost. Nothing can fill a soule with all joy and peace, but the full, and infi∣nite power of the Spirit of God. Paul may plant, and Apol∣lo may water; but Omnipotency only can reach such an increase.

The last amplification, which we have of this fulnesse of joy, for which the Apostle is a suiter in the behalfe of the Romans, is the finall cause thereof: that ye may abound in hope. Pareus observeth, that there is an Emphasis in the verbe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He doth not wish unto them barely hope, but to abound in hope: and to abound in hope, denoteth 1. a plenteous progresse in the degrees. 2. a fulnesse of the objects. 3. a constant sufficiency, in reference to the use of hope.

1. A plenteous progresse in the degrees of hope, an arrivall unto a full assurance of hope, Heb. 6.11. By which an entrance is minister'd unto us abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ, 2 Pet. 1.11.

2. A fulnesse of the objects of hope. Some by this aboun∣ding in hope (saith Willet upon the place) understand the ho∣ping for of all things needfull, both for the body, and soule.

3. It denoteth a constant sufficiency, as touching the use of hope. Looke as he may be said to abound in money, or treasures, who hath enough to serve his turne upon all occasions, to supply all his wants: So a soule may be said to abound in hope, when it hath such a measure thereof, as is constantly sufficient for a victorious encounter with the thickest variety of the greatest perils, incident unto mankind. Our hope is then truely abundant, when it is an helmet strong enough to beare the blowes of our most powerfull, and malitious enemies: When it is an anchor sure, and stedfast enough,

whereby the soule may ride it out safely in the most dange∣rous tempest.

Ʋnto Pauls petition for the beginnings of glory in the Romans, I shall subjoyne his thanksgiving for the like in himselfe. 2 Cor. 1.3,4,5. Blessed be God, even the father of our Lord Jesus Christ, the father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, by the comfort wherewith we our selves are comforted of God. For as the suffe∣rings of Christ abound in us, so our consolation also aboundeth by Christ.

In a second place, this conformitie unto Christs glory begun here in this life, and permixed with our infirmity, and misery, shall hereafter in heaven be compleated and perfected: for then we shall have a full, and everlasting fruition of all honour, and blisse, derivable from God, and proportionable unto our capacities. God will then make knowne the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom. 9.23. Then he will reveale the riches of the glory of his inheritance in the saints, Ephes. 1.18. David makes a large profession of the inward gladnesse of his heart, and the out∣ward expression thereof by his tongue: My heart is glad, and my glory rejoyceth, Psalm. 16.9. Nay, he expresseth, that the feare of death did not put a dampe upon his rejoycing; My flesh (saith he) shall also rest in hope. The hope of a resurre∣ction unto a glorious, and immortall life, made him looke upon his grave, as a bed, Esay. 57.2. upon death, as a sleepe, or rest, 1 Thes. 4.14. Now the ground of this his joy, and hope, was the resurrection of Christ's body, and glorification of his soule, vers. 10, 11. But now this could never have begotten such a joy, and hope, if he had not been assured to be made conformable thereunto. The life, and glory of all believers is bound up in Christ's life, and glory; as Judah said, the life of Jacob was bound up in Benjamins life, Gen. 44.30. Our life is hid with Christ in God, Col. 3.3. therefore if God did not leave his soule, his person in sheol, in the grave, in the state of death, neither will he leave there the persons of any, that belong unto him: Because God did not suffer his

holy one, to see Corruption; therefore he will rescue, and redeeme all his saints from corruption, and not suffer them to be finally overwhelmed therewith. He will deale with them, as he did with Christ, shew unto them the path of life, make knowne unto them the waies of life, &c. Psalm. 16.11. Cause them to have in his presence fulnesse of joy, and at his right hand pleasures for evermore; or make them full of joy with his countenance, Acts 2.28. The glory, which thou gavest me, saith Christ, I have given them, Iohn 17.22. which words (to omit other interpretations that are impertinent unto our purpose, and lesse probable) may be understood, either of the reall glory of his exaltation by God: or else of the glory of his relation unto God.

1. Of The reall glory of his exaltation by God: and then the meaning of the words is; that heavenly felicitie, unto which thou hast predestinated my humanity, I have designed unto all those, that believe in me; I have promised it unto them, and will purchase it for them; and give them, in way of ear∣nest, the first fruits, and tast of it. Gods gift of glory unto Christ is irreversible, and therefore Christ's grant of it unto believers, is irrevocable.

Or, Secondly, the words may be understood of the glory of Christ's relation unto God, the dignity of his sonne-ship. We beheld his glory, the glory as of the onely begotten of the fa∣ther, Iohn 1.14. This glory was given unto Christ, by eternall generation, so that he is the naturall Sonne of God; & believers unto whom Christ giveth this priviledge by grace, are sonnes by grace, and adoption: and yet even this adoptive filiation is such an unspeakable honour, as that in comparison of it, to be descended from the greatest Potentate, that ever was in the world, is but to be basely borne. If we take this sence, it will also fit our present purpose: For what is the full glorification of the saints, but the manifestation, and con∣summation of their adoption? 1 Ioh. 3.2. The fulnesse of glory is that inheritance, unto which the faithfull are adopted and into the possession of which they shall enter at the end of the world. And in this sence is it, that their full glorifica∣tion is stiled by the Apostle Paul their Adoption, Rom. 8.23.

In Iohn. 17. vers. 24,25. Christ intercedeth for the commu∣nication of his glory unto all the elect. 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; for thou lovedst me before the foundation of the world. O righte∣ous father, the world hath not knowne thee, but I have knowne thee, and these have knowne that thou hast sent me. Here we have a description of the glory of believers, and an amplification of it from the subjects, and causes thereof.

1. A description of it. He makes it to stand in two things, a coexistence with Christ in heaven; a vision, or intuition of his glory.

1. A coexistence with him in heaven. I will that they whom thou hast given me, be with me where I am. As God, he was in heaven, even while he was upon the earth, Ioh. 3.13. But he speakes of himselfe all along as man, and Mediatour; and he speakes of his being in heaven, as a thing present, because it was very shortly, and certainely to come to passe. Thus vers. 4. he makes protestation, that he had finished the worke, which God gave him to doe; and yet, it was not finished, untill he cried out upon the crosse, it is finished, John 19.30. Austin puts a difference between being where Christ is, and being with Christ. The damned in hell are where Christ is, as God. But those only are with him, that have a fellow∣ship with him in his glory: As he said unto the good thiefe, to day shalt thou be with me in paradise, Luke 23.43. But Mal∣donate rightly noteth, that no great stresse is to be laid upon this; because that, which he tearmeth here a being with Christ, he stileth Chap. 12.26. a being where Christ is. Where I am, there shall also my servant be. However yet, the same Authour observeth, that to be with Christ, hath a greater force, and emphasis, then to be where he is; because it more expressely signifieth a participation of his glory, a communi∣on in his inheritance and kingdome, a reigning togeither with him, 2 Timoth. 2.12.

A Second particular, wherein the glory of believers is made to stand by Christ, is their vision, and intuition of his glory. That they may behold my glory, which thou hast given me. Here

they have but a glimpse of Christs glory: It shineth as it were through a small chinke into a dungeon of darkenesse. It is a light, that shineth in a darke place, 2 Pet. 1.19. But in heaven they shall have a full aspect of the splendour of his glory; For they shall see him as he is, Esay. 1.32. face to face, 1 Cor. 13.12. The sight of this glory shall be of a transfor∣ming nature: for if the imperfect beholding of his glory in the glasse of his gospell change into the same image, into a growing glory, from glory, to glory; why then the full view of his glory in heaven, will transforme into a fulnesse of glory. The vision, and intuition of his glory then doth amount unto a fruition of it. They shall be not bare spectators, but also partakers of it. Thus to see the kingdome of God, and life, John 3.36. is to enjoy the kingdome of God, and life.

Secondly, We have an amplification of this glory; and that from it's subjects, and causes.

1. From its subjects; primary, and secondary.

1. Primary, Christ. May behold my glory. Ought not Christ to have suffered these things, and to enter into his glory, Lu. 24.26. Glory is said to be his in 4 regards. 1 in respect of his fathers donation. The glory, which thou hast given me; to wit, by the decree of Predestination. 2. By his owne purchase: He hum∣bled himselfe and became obedient unto death, even the death of the crosse; Wherefore God also hath highly exalted him, and given him a name, which is above every name, Phil. 2.8,10. 3. In regard of plenary participation. 4. in respect of originall, and primary possession. Christ was possessed of a fulnesse of glory for to distribute it unto his members.

Christ, the head, is the primary, his members are the secon∣dary subjects of this glory, unto whom it is diffused from him. I will that those, whom thou hast given me, &c. And to be given unto Christ, signifies the state of Election: for it signifies a good, and happy state, or condition, precedaneous unto effe∣ctuall vocation, Iohn. 6.37. All, that the father giveth me, shall come unto me. But to come unto Christ, is to believe in Christ by an effectuall Vocation. By this then you may gather, that none shall communicate in the fulnesse of

Christs glory, but such as the father hath given unto him by election; And they are such, as in God's appointed time are drawne, and wrought over to come unto Christ, that is, to believe in Christ by an effectuall calling. None then can have a sound confidence of their future glorification, that are not assured of their past election; and a well built assurance of election presupposeth an assurance of vocation, and of comming unto Christ thereby; and therefore the Apostle Peter in his exhortation, 2 Pet. 1.10. premiseth the making sure of their calling unto the making sure of their election. Give diligence to make your calling, and election sure. None can make their election sure, that have not first made their calling sure. Those mens hopes therefore of glory are but rash, and ungrounded presumptions, who turne the deafe eare unto the call, and command of Christ, who stand of, and refuse to come in, and submit to his Regiment; but stick still in their sins without repentance, and wallow in that fil∣thinesse, wherein the world lieth, 1 Joh. 5.19.

A second amplification of this glory, which awaits belie∣vers, is from the causes of it, and that both moving, and dispo∣sing.

1. From the moving causes of it; (to speake of God after the manner of men,) and the impulsive causes of it are either outward, or inward: outward Christs intercession: inward, 1. Gods love of Christ. 2. Gods righteousnesse. The dispo∣sitive cause is a sanctifyed, and saving knowledge of Christs mission.

To begin with the moving causes of it; and 1. with that which is outward, and procatarticke; Christs intercession. Fa∣ther I will, that those, &c. It is not voluntas imperantis, but optantis, & rogantis: It is not a will of command, but a will of desire, request, and prayer; and God cannot but gratify Christ in all his petitions; He cannot but fulfill his will, and satisfy his desires. Christ intercedeth for the future glory of his members, and therefore they cannot but be happy: for impossible, that the father should deny him any thing, for which he is a suter, Iohn. 11.42.

The inward, or proegumenall moving causes of the glory of

believers come next to be considered, 1. Gods love of Christ, 2. Gods righteousnesse.

1. Then they have Gods love of Christ, as it were a pawne, and pledg of their compleate glory in heaven. Father I will that those whom thou hast given me, be with me, where I am, &c. for thou hast loved me before the foundations of the World. The summe of the words is, because thou hast loved me, the head, therefore glorifie them; my members; Thou hatest all those, whom thou dost not glorifie, and hatred of the members is inconsistent with love of the head. If thou lovest me, thou canst not hate them: and therefore, as thou lovest me, let them be where I am, and there participate in my glory. Can believers desire greater security against the hazard of their blisse, and salvation. They cannot misse of heaven, and happinesse, unlesse there be a change in Gods affection unto his owne sonne, whom as man, and our mediatour, he hath loved before the foundation of the world. That love of God then, which raised Christ from his grave, the state of the dead, unto a throne and crowne at the right hand of the majestie on high, will also in due time exalt all believers unto a full conformitie unto his glory: It will place them with him in his throne, Revelat. 3.21. and kingdome, 2 Timoth. 2.12. and distribute unto them fulnesse of joy, and pleasures for evermore.

Secondly, The second impulsive cause of the glorification of those, whom the father hath given unto the sonne, is his righteousnesse, compared with the dispositive cause thereof on their part, their faith, the condition of the new Covenant. O righteous Father, &c. these have knowne that thou hast sent me. It is, as if he had said, because thou art righteous, there∣fore let those, whom thou hast given me, be with me, where I am, and behold my glory; For in them there is the condi∣tion prerequired unto a full enjoyment of glory. They believe in me, and they know that thou hast sent me: And faith in Christ, which is often expressed by knowledge of Christ, is the prerequisite of eternall life and glory, Iohn 17.3. This is life eternall, that they might know thee the onely true God and Iesus Christ whom thou hast sent. Unto these then

compleatnesse of glory is due, though not by debt of desert, yet by debt of promise. Therefore, though eternall life be the gift of God through Iesus Christ our Lord, Rom. 6.23. yet it is also tearmed a crowne of righteousnesse, which the Lord the righteous judge will give, 2 Timoth. 4.8. And the reason of this appellation of it, is because God by his promise hath bound himselfe to give it, and in the performance of his promise, he is approved righteous. The righteousnesse then of God, that Christ here appealeth unto, in the behalfe of be∣lievers, is justitia fidelitatis, Gods truth, and fidelity, in the making good of his word, and promise. Believers have the fidelity, and veracity of God engaged for their perfect, and compleate happinesse.

Lastly, We have the disposing cause of their glory. These have knowne that thou hast sent me. Because they have knowne this, let them be where I am, and there behold my glory. The knowledge of an object in scripture ever implieth sui∣table affections, and actions. To know Christ then is to believe in him, to adhere unto him, to imbrace, and love him, to obey him, &c. To know that the father hath sent him is, besides the knowledge hereof, and assent hereunto, to accept Christ in regard of all those offices, for the discharge of which he was sent by the father; to depend upon him, as a prophet, for the declaration, and revelation of his father; to rest upon him, as a priest, for the remission of our sinnes, and acceptation of our persons; to submit unto him, as a king, for government, and guidance in all spirituals. Such a know∣ledge as this, is, though not a meritorious, yet a disposing cause of heaven, a necessary antecedent thereof, the way thereun∣to. Our future happinesse, and glory, is stiled in scripture the light of life, Iohn 8.12. the inheritance of the saints in light Col. 1.12. and therefore, what qualification or preparation for it more congruent, then the light of such a knowledge, as we have described: By it, we are made meete to be partakers of the inheritance of the saints in light. Whereas on the con∣trary, the darknesse of Ignorance is a disposition unto that other darknesse, which is in Hell. Those, that doe not be∣hold the glory of Christ here darkly in the glasse of his or∣dinances,

1 Cor. 13.12. they are utterly unqualified for the distinct, clear, and immediate intuition of his glory in heaven, where he is seen face to face. The inheritance of the saints consisteth in light, and therefore persons ignorant of God and Christ, are altogeather unmeete to share in it, and there∣fore we may say of them, whiles they are on earth, that they are in darknesse, and the shadow of death, in the borders, and suburbs of hell.

This dispositive cause of the glory of the elect, we have vers. 25. (to goe no farther) illustrated by a twofold compari∣son, one of dissimilitude, another of similitude.

1. By a comparison of dissimilitude. The world hath not knowne thee, and therefore I pray not for it; but these, that thou hast given me, have knowne that thou hast sent me, and therefore I intercede for their glory.

2. By a comparison of similitude. I have knowne thee, and these have knowne that thou hast sent me. I have knowne thee, in all perfection, Col. 2.3. Math. 11.27. John 1.18. And these know my mission by thee, and therefore in some measure they know thee also: unto them only of all the sons of men, have I revealed thee, and disclosed thy counsell; and therefore I am an earnest intercessour in their behalfe, that they may be with me, where I am, and behold my glory. I have com∣municated a saving knowledge of me, and thee, unto them, and therefore do thou impart glory, and happinesse unto them. They are conformable unto me, while I am here on earth, and therefore let them consort me in heaven here∣after.

But to speake more particularly of the branches of this our conformitie after death, unto the fulnesse of Christ's glory. It is 1. of our soules, presently after dissolution from their bodies. 2. of our bodies too, upon their reunion with our soules in the resurrection.

1. Of our soules, presently upon their dissolution from our bodies: Then the spirits of just men are made perfect, Hebr. 12.23. perfectly freed from sinne, and misery. And if we speake of their happinesse, in regard of essentials, possessed of as great a perfection thereof, as is communicable unto

them. In their understandings there will be perfect light. They shall see God face to face, 1 Cor. 13 12. they shall see Christ as he is, 1 John 3.2. In their wills there shall be love, and joy, flaming unto the highest. What the Apostle speakes of the Church in generall, Ephes. 5.27. is applicable unto every be∣lieving soule, presently upon separation from the body; Christ forthwith presents it unto himselfe glorious, not ha∣ving spot, or wrinckle, or any such thing, &c.

Secondly, In the resurrection Christs members shall enjoy a perfect state of glory in their bodies, as well as their soules. This second branch of their conformitie unto Christs fulnesse of glory I shall set forth, and confirme by the explication of foure places of scripture.

The first is Phil. 3.21. who shall change our vile body, that it may be fashioned like unto his glorious body, according unto the working, whereby he is able even to subdue all things unto himselfe. In sanctification there is a change wrought in both the bodies, and soules of the saints, 1 Thes. 5.23. But this is but an imperfect change. In their glorification after death, there will be a full, and perfect change, as of their soules, presently upon their separation, so of their bodies in the resurrection. And this change of their bodies we have here set forth, from the manner, tearmes, and cause of it.

1. From the manner, or kind of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not an essen∣tiall, but accidentall transformation. Looke as in change of old, and broken vessels, the matter is the same, onely the colour is fresher and brighter, the fashion newer, and better: So in the resurrection, our bodies shall be the same for substance. They shall retaine the same flesh, and bloud, the same figure, and members, that now; onely they shall be over∣cloathed with spirituall, and heavenly qualities, and preroga∣tives; of corruptible, they shall be made incorruptible; of passible, impassible; of earthy, heavenly: and this we have here expressed by the tearmes of this change, from which, and to which. It is a transformation of our bodies from vile∣nesse, a configuration, or conformation of them in glory unto the body of Christ.

1. Here is terminus a quo, the tearme from which, vilenesse,

our vile bodies. In the Greeke it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the body of our vilenesse; that is, by an Hebraisme, our vile bodies, our most vile bodies. This vilenesse is either gene∣rall, or speciall. 1. generall, common to all mankind, to wit, mortality, and passibility, obnoxiousnesse unto inward in∣firmities, and diseases, outward common calamities, and finally unto death, and corruption, 2. Speciall, accrewing unto the saints by persecution, Gal. 6.17. Their bodies, while li∣ving, may be blemished with scars, wounds, dismembring, and after death may many wayes be disfigured. Well! all defects, and blemishes shall be removed, and our bodies shall be fashioned like unto Christs glorious body.

Here we have the second tearme of this change, the tearme unto which, glory: and this is set downe not absolutely, but in a way of comparison, a comparison of similitude. This glory shall be like that of Christs body, in his resurre∣ction. He shall change our vile body, that it may be fashio∣ned like unto his glorious body; and his glorious body, or body of glory, was cloathed with four glorious dotes, or en∣dowments, impassibility, subtilty, agility, and clarity, For far∣ther explication of which, I shall referre you unto what I shall presently deliver, on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present, and that is this. Whereas divers Papists understand the subtilty of Christs body, in order unto the penetration of any other bodies, they are herein contradicted by some of their owne Schoolemen Durand, Capreolus, and Estius. The two latter understand by it the perfect, and full subjection of the glorified body unto the glorified soule. b 1.167 The former more distinctly thinks,

that this subjection stands either in the purity, and refined∣nesse of the sensive operations, or else in a perfect, and totall obedience of the sensitive faculties unto the conduct, and guidance of reason, without any reluctancy of the flesh against the Spirit.

Lastly, here is the cause of this change, Christ himselfe; Who shall change our vile bodies. He is the cause thereof, as man, by his merit, and intercession: But our Apostle speakes of his Causation thereof, as God, by his omnipotency really effecting it. Whereby he is able even to subdue all things to him∣••elfe. He can subdue all things to himselfe, put all things un∣der his feete, and therefore he can subdue death, and the grave, he can conquer, and destroy all their sad, and painefull forerunners, ghastie and dreadfull attendants, and consequently he can swallow them all up in a most full, and compleate victory.

A Second place is, Psalm. 17.15. I shall be satisfied, when I awake, with thy likenesse: I shall be full of thy Image, it is by some translated. A gracious, and sanctified soule is satis∣fied with the likenesse of God, as soone as it is separated from the body; but the satisfaction spoken of in the text is deferred untill the day of the generall resurrection. When those, that dwell in the dust, awake and sing, Esay. 26.19. When I awake, I shall be satisfied with thy likenesse. The like∣nesse, c 1.168 and Image of God, is primarily, and principally in the soule; But yet it is in the body too, secondarily, by way of reflex, and derivation. And it is of this likenesse of God, that David is to be understood. When I shall awake, thy like∣nesse, thy Image shall by way of redundancy be derived unto my very body, and it shall be satisfied, filled therewith in it's measure, so far as it is capable.

A third place is, 1 Cor. 15. as we have borne the image of

the earthie, we shall also beare the image of the heavenly, vers. 49. As we have been conformed unto the image of the first man, the fountaine of all mankind, who is here tearmed earthy, dusty, or slimy, in partaking from him by naturall propagation, a body like his, after his fall earthie, dustie, •…•…imie, fraile, mortall, and corruptible, subject to age, many blemishes, and deformities, to diseases within, and violence without; a naturall body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an animale, or soulie body, that is quickned by the, soule, onely, which can∣not quicken, or susteine the body without the assistance of naturall animall qualities, which must be continually repaired by sleepe, food, and sometimes costly medicaments: So shall we beare the image of the heavenly; that is, our bodies shall be made conformable unto the body of Christ in his resurrecti∣on, who is here tearmed the heavenly, to wit, man, as in regard of his miraculous conception by the holy Ghost, and his di∣vine, and infinite person, so also in regard of those celestiall and glorious qualities, wherewith his body in its rising was a∣dorned, and these we have specified above, vers. 42, 43, 44. incorruption, glory, power, and spirituality.

1. Incorruption: It is sowen in corruption, it is raised in incorruption; an immortality farre beyond that of Adams body in paradise, to wit, an exemption from even the possi∣bilitie of dying, for they shall be quite freed from the mu∣tuall action, and passion of corruptible, and corrupting ele∣ments. But neither is this all; for such an immortality, and incorruption shall be found even in the bodies of the damned. This incorruption therefore of the glorified bodies of the saints is an utter impassibility, which excludes not onely death, but also whatsoever is penall, any corruptive, that is, harmefull, malignant & afflictive passion, any passion, that is either contra, or praeter naturam. Flesh and bloud (saith the Apostle) cannot inherit the kingdome of God, 1 Cor. 15.50. Where in the following words, the Apostle explaining (thinks * 1.169 Suarez) what is meant by flesh, and bloud, subjoyneth: nei∣ther doth corruption inherit incorruption; to shew, that not the substance, but the mortality of flesh and bloud is excluded from the kingdome of God. As by the word, corruption,

the Apostle there understandeth all bodily miseries, so by incorruption, saith * 1.170 Estius, he would signify a state of the body exempt from all misery whatsoever. To prove, that glorified bodies shall be thus impassible, the Schoolmen al∣leadge these following scriptures, Revel. 7.16,17. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heate. For the lamb, which is in the midst of the throne, shall feede them, and shall lead them unto living fountaines of waters: and God shall wipe away all teares from their eyes, Revel. 21.4. God shall wipe away all teares from their eies; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: For the former things are past away.

A hot dispute here is among the Schoolmen, whether the impassibilitie of glorified bodies be intrinsecall, or extrinsecall. Here we must premise with Durand, that glorious bodies are not impassible, per privationem principii passivi; for they shall consist of matter, and there shall be in them a temper of elementary qualities, that have contraries. Impassible then they are onely per aliquod praestans impedimentum actu∣alis passionis, ne fiat. All the doubt then is, whether the hinderance, or prevention of this actuall passion be from without, or from within.

1. Scotus, Durand, and others, resolve, that it is onely from without, ex manutenentia Dei, by Gods providence assisting, and preserving of them, either by positive resistance of the corruptive influence of second causes; or else as Scotus re∣solveth, by not cooperating with any such causes. He illu∣strates it by the similitude of Shadrach, Meshech, and Abedne∣go in the fiery furnace, Dan. 3. That the fire did not consume their bodies, it was not from any intrinsick impassibility in them, arising either from the want of passive power, or from something seated in their bodies contrary unto fire, and so making head, and resistance against it. But the cause of it was onely from without: Because Gods will was not to concurre with the consumptive operation of the fire, as tou∣ching their bodies.

Against this Suarez in tert. part. Thomae. tom. 2. disp. 48.

sect, 3. p. 530. objects, that this is not so agreeable unto that of Paul, 1 Cor. 15.53. This corruptible must put on incorruption, and this mortall must put on immortality. For to put on incor∣ruption and immortality in rigour of speech signifies more then extrinsecall protection of God, hindering extrinsecall Agents. Be∣sides (saith he) Christs body was impassible otherwise after his re∣surrection, then it was while it lay in the sepulcher: But in the grave it was incorruptible by the outward providence of God, which would not suffer it to see Corruption, to be resolved into dust, and ashes, or into the foure elements, or into any such thing.

Hereupon Suarez himselfe concludes, that the bodies of the blessed shall be made impassible, by some supernaturall quality, infused into them, and inherent in them, rendering them uncapable of all corruptive alteration: For it is of such perfection, that it is able to resist, and hinder the Agency of all the efficient causes of corruptive passion, pag. 531.

Thus you see, with what confidence these subtile disputers determine of a point, that I am perswaded can never be de∣termined, but by the event. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that our glorified bodies shall be impassible, this the scripture clearely asserts, but as for the quomodo, the manner how, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cause by which it is, it speakes hereof very sparingly; and therefore I shall not adventure to determine peremptorily concerning it, but leave the decision of it unto the great day of revelation, when all the secrets, riddles, and mysteries of Divinity shall be fully and distinctly unfolded.

A second prerogative of glorified bodies, that our Apostle specifies, is glory, which is the same with that which the Schoolmen tearme, clarity. It is, sowen in dishonour, it is raised in glory, 1 Cor. 15.43. Then shall the righteous shine forth, as the sunne in the kingdome of their father, Math. 13.43. Of this, the miraculous and extraordinary majesty of the counte∣nance of Stephen might be a glance, and presage, Acts 6.15. All that sate in the councell, looking stedfastly on him, saw his face, as it had beene the face of an Angell, that is, bright, and glorious And unto it, we may adde the lustre of Moses his face, which shone so gloriously, that the Children of Israel were afraid to come neare him, and he forced to put a veile upon it,

till he had done speaking with them, Exod. 34.29,30,33,35. If such was the glory of the countenance of Stephen, & Moses, whilest they were mortall, and fraile men here on earth; then how will the Countenance of glorified saints glitter, when they shall communicate in the glory of Christs owne body; for unto this the glory of Moses, and Stephen's faces doth not bare so much proportion, as the light of the smal∣lest starre hath unto the splendour of the sunne. It is well observed by d 1.171 Estius, that the joy of the soule hath even here in this life an unperfect impression upon the body, ma∣king the countenance serene, and cheerefull, and hereupon he inferreth the redundancy of glory, and happinesse, from the soule unto the body. The spirituall glory of their soules shall be conspicuous by the bodily brightnesse of their countenances.

What the Schoolmen speake concerning the flowing of the Clarity of a glorious body from the soule, is to be un∣derstood warily: and (if I be not mistaken) Suarez giveth a very good interpretation of it. The truer exposition (saith e 1.172 he) is, that this clarity of the body is said to redound unto it from the soule, not physically, but by a kind of proportion, Because unto the soule, existing in so perfect a state, there is due the like or a proportionable perfection of the body.

A third priviledge of glorified bodies, mentioned by the Apostle, is power: It is sowen in weaknesse, it is raised in power, vers. 43. that is, endewed with a strength, that is above the reach of inward infirmities, or outward dangers. This strength is that glorious endowment of the body, which the Schoolmen tearme agilitie, whereby the body is most per∣fectly subjected unto the soule in regard of Motion, ut mobile principio motivo: By it, it is inabled to move, wheresoever the

soule will have it; to the right hand, or to the left, upwards, or downwards, and that without wearinesse, and though not in an instant, yet with uncredible celerity. For it, they quote out of the old testament, Esay. 40. vers. 31. They, that waite upon the Lord shall renew their strength: they shall mount up with wings as Eagles; they shall runne, and not be wearie, and they shall walke, and not faint. Out of the new Testament they alleadge f 1.173 1 Thes 4.17. Whence they collect, that glorified bodies shall be made so strong, nimble, & agile, as that they shall be able to meet the Lord in the aire, & afterwards to soare up with him unto the very heavens. Out of the Apocry∣pha, they cite wisedom. 3.7. In the time of their visitation they shall shine, and runne to and fro like sparkes among the stub∣ble.

A fourth endowment of glorified bodies, which Paul reckoneth up, is spirituality. It is sowen a naturall body, it is raised a spirituall body, 1 Cor. 15.44. This is that, which the Schoolemen call subtilty. The mis-interpretation of which by some, I have before noted, and then also I acquainted you with Capreolus, and Durand their exposition of it, which, I confesse, is orthodox, but yet not the meaning of the Apo∣stle in this place: For a naturall body, unto which a spirituall body is here opposed, is in the Greeke, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an animal or soulie body, that is actuated, and animated by the soule after a naturall way, and manner, by the intervention of bodily helps, such as eating, drinking, sleeping, and the like. In all congruence of opposition

then, spirituality is here opposed unto animality, and a glori∣fied body is said to be spirituall, in regard of an immediate supportance by the spirit, without any corporall meanes, in an everlasting, incorruptible, blessed, and glorious life. In the resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Math. 22.30. without any use of the generative, and nutritive facul∣ties.

The Fourth, and last place, which I shall alleadge touching this particular, is Rom. 8.23. Where the full, and perfect glorification of the bodies of those, that here receive the first fruites of the spirit, is tearmed Synecdochically in re∣gard of the tearme from which it is, redemption, to wit, from all the punishments of sinne; and in conformity hereunto the day of generall judgment, and resurrection, is stiled the day of redemption, Ephes. 4.30. There is a redemption by way of price, and a redemption by way of power: The re∣demption of both our soules, and bodies, in a way of price, was finished by Christ, in the worke of his humiliation, and he rested from it upon the day of his owne resurrection. The redemption of our soules, by power, is perfected in the houre of death. But the redemption of our bodies, by power, will not be consummated, untill the day of our resur∣rection, and then they shall be fully delivered from the bon∣dage of corruption, into the glorious liberty of the children of God.

And thus have I confirmed our future conformity, in soules, and bodies, unto the all fulnesse of glory, that dwel∣leth in the humanity of Christ. Now the certainty hereof should comfort us against the sinfull corruptions of our soules, the naturall cumber and wearinesse, the most ignominious defor∣mities, the most painfull infirmities of our bodies, all other wants, and miseries of our lives, and lastly, the feare of death, a King of terrours unto all, that are out of Christ.

1. Against the sinfull corruptions of our soules. There is no evill of so malignant a nature, as sinne, and therefore nothing so great, and grievous a burden unto a pious, and sanctified spirit; Nothing so strong an argument for griefe,

and mourning. But now the assured hope of our confor∣mation unto Christs glory, will put due limits, and bounds unto this our sorrow, so that it will keepe it from degene∣rating into despaire, and keep us from being swallowed up of over much sorrow, 2 Cor. 2.7. for it assureth us, that all our corruptions shall one day be totally, and finally subdued, and we shall be endewed with a spotlesse holinesse, that cannot be defiled, and so shall be presented unblameable, and unre∣proveable in the sight of God, Col. 1.22.

Secondly, Here is comfort against the naturall cumber, and wearinesse, the ignominious deformities, the painfull infirmi∣ties of our bodies, &c. For our resurrection will be a glo∣rious redemption from them all. Here many times our dull, and unactive bodies are unable, or unready to obey the com∣mands, to performe the desires of our soules, and so are bur∣densome clogs, and not serviceable helps unto them. That, which is sowed in weakenesse, shall be raised in power. Glori∣fied bodies shall be endewed with such a power, as shall ren∣der them most obedient, able, and agile instruments of their soules. The Speed of their motion shall be like that of the devouring fire in a heape of drie stubble, and the height of it shall surpasse the towring flight of the eagle: For they shall be able to meet the Lord in the aire, 1 Thes. 4.17. when he comes to judgment, and afterwards mount up unto the third, and highest heavens. Suppose we have blemishes, either naturall, or contracted, that render us deformed in the sight of men; Why the glory, and beautie of the resurrection will exclude all defects. The most unhansome, ill-favoured, and mis-shapen body of a saint, shall be fashioned like unto Christ's glorious body. Our bodies here are little better then receptacles of frailty, and paine, subject unto all man∣ner of inward distempers, or outward annoyances. But the impassibility, and clarity of our bodies in their glorified condition be will an abundant compensation for all this. He, that can with an eye of faith behold the future configuration of his vile body unto Christs body of glory, will with pa∣tience support his spirit under the tedious languishment of a lingering consumption, under the raging violence of a

pestilentiall feaver, under the otherwise unsupportable tor∣ments of the goute, cholick, stone, &c.

And in the third place, he will patiently undergoe all other wants, and miseries of this life. As for wants, he knoweth, that we have Gods promise to supply them, Phil. 4.19. God shall supply all your need, according unto his riches in glory by Christ Jesus. As for all the most grievous aflictions of this life, he expects a far more exceeding weight of glory, that will overpoyse them, 2 Cor. 4.17. The Apostle there ex∣presseth our future blisse in foure gradations, 1. It is glory. 2. it is massie, or weightie glory, whereas our aflictions are but light. 3. it is eternall, and in comparison of that, our aflictions are but for a moment, 4. it is a farre more ex∣ceeding weight, then our aflictions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exceedingly exceeding, or above measure exceeding, that is, it is unmeasurable. I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18. This life unto the best is Bochim, a vale of teares. Here they sow in teares, Psal. 126.5. Thou feedest them with the bread of teares, and gi∣vest them teares to drink in great measure, Psalm. 80.5. But light is sowen for the righteous, and gladnesse for the upright in heart, Psalm. 97.11. and a glorious harvest will come, where∣in they shall reape in joy, and God shall wipe away all teares from their eies, Revel. 21.4. Man, that is borne of a woman, is of few dayes, and trouble, Job. 14.1. man is borne unto trouble, as the sparkes flee upward, Job. 5.7. But there remaineth a rest unto the people of God, Hebr. 4.9. a rest from all their labours, Revel. 14.13. their hearts therefore may be glad, and their glory may rejoyce, and their flesh also shall rest in hope, Psalm. 16.9. who almost, but may take up that complaint of the Psalmist, Psalm. 88.3. My soule is full of troubles, and my life draweth nigh unto the grave. But unto it, all Christ's members may oppose that which David speaketh in the name of Christ himselfe; Thou wilt make knowne unto mee the waies of life. Thou shalt make me full of joy with thy countenance, Act. 2.28. Here Gods people have waters of affliction of a full cup wrung out unto them, Psalm. 73.10. Here they have a full draught of misery; But against the bitternesse of this cup they may be

cheared by expectation of the river of divine pleasures, the streames thereof make glad the city of God, which God hath promised to make all those drinke of, that put their trust under the shadow of his wing: For with him is the fountaine of life; in his light shall we see light, Psalm. 36.8,9. Amongst the miseries of this life, we may well range the infamy of our names, and it is common, and incident to the most of men, Who almost so innocent, but hath occasion to complaine as David, Psal. 69.19,20. Thou hast knowne my reproach, and my shame, and my dishonour, &c. Reproach hath broken my heart, and I am full of heavinesse. Against this we should comfort our selves with this confidence, that God will one day cleare up our reputations, and wipe away all obloquies from our names. The Lord Christ will come to be glorified in his saints, and to be admired in all them, that believe, 2 Thes. 1.10. The Lord Christ will be the fountaine of their glory, and the measure of it will be unto admiration.

Unto the reproaches, which the names of saints, and Be∣lievers lie under, we may add that, which ministreth no lesse argument of griefe, and sorrow unto a sanctified soule; the unavoidable society of the ungodly. How was just Lot vexed with the filthy conversation of the wicked, 2 Pet. 2.7. Woe is me saith David, that I sojourne in Mesech, that I dwell in the tents of Kedar, Psalm 120.5.

But against this we must solace our selves by the hopes of Gods glorious presence, in which we shall enjoy, as Christ now doth, fulnesse of joy, and pleasures for evermore at the right hand of God.

Lastly, here is comfort and encouragement unto those, that are Christs, against the terrours of death; When we are as Joshua and David, to goe the way of all the earth, Joshua. 23.14. 1 Kings. 2.2. to die; This consideration may comfort us, that God will shew us the path of life, make knowne unto us experimentally the waies of life. Nature trembleth to consider, that one day it must descend downe into the throne of death, make it's bed in the dust among wormes, and putrefaction. But Faith erects the soule by giving evi∣dence of our future full vindication from all the dishonour

of the grave, and full conformity unto the all-fulnessē of Christs glory.

Lastly, the all-fulnesse of glory that dwelleth in Christs humanity, may be applied in a way of exhortation.

1. Because it is the pattern & pledge of our owne fulnesse of glory, Phil. 1.21. Therefore it should weane us from the love of this miserable world and life, and quicken in us an earnest expectation of, and fervent longing for that time & day, where∣in this glory shall be not only revealed, but communicated unto us. Death will put a period unto the most lasting joyes of this world, & therefore we should not let out our hearts unto them; but there are pleasures at Gods right hand, that are beyond its reach, for they shall be for evermore. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived from a word that signifies victory: be∣cause * 1.174 eternity is as it were a conquest of time, and whatso∣ever is measured thereby. Unto these everlasting delights our soules should be alwaies suspiring. Here we are troubled with the passibility, animality, and weaknesse of our bodies, and we dread all thoughts of the corruption and dishonour of the grave; and therefore we should sigh and groane in our selves for the redemption of our bodies, we should ardently wish and pray for incorruptible, powerfull, glorious, and Spiritu∣all bodies. The sin of the soule is an heavier loade unto a gra∣cious heart, then the frailty of the body. O wretched man, that I am, saith Paul, who shall deliver me from the body of this death, Rom. 7.24. Why death it selfe will give a full and fi∣nall deliverance; it will exempt as from the pollution of sin, so from the vexation of all temptation to it. After death there will be no more any lustings of the flesh against the Spirit, no more any warring of the law in our members against the law of our minds, and bringing us into captivity unto the law of sin, which is in our members, Rom. 7.23. And there∣fore death is desirable by all that are in Christ, Phil. 1.23. so it be with submission unto the decree of God, with a pati∣ent contentation to serve our owne generation by the will of God, Act. 13.36. To do first that service for the Church, which God hath appointed us. No filthinesse comparable unto that in the spot of sin, and therefore how welcome should a

glorified condition be unto us, in which we shall be without spot, blemish, wrinkle, or any such thing. The mortification of sin in this life is attended with the peace of conscience, that passeth all understanding: but because it is not perfect, there∣fore it is often interrupted with stormes. But the utter eradi∣cation of sin is followed with a perpetuall calme, and there∣fore ardently desired by all that know and prize tranquillity of Spirit. A cluster of grapes cut down at the brook of Esh∣col, and brought into the wildernesse, was very sweet, Numb. 13. Oh then how pleasant will the whole vintage in the land of Canaan be! If the first fruites of our glory be so joyous, and delightfull, O then the comfort that we shall reap in the whole crap, or harvest! The fulnesse and perfection of our glory is such, as never entered into the heart of man, 1 Cor. 2.9. The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter, as that he desired his sight of it might never have end or interruption. Then answered Peter and said unto Jesus, Lord it is good for us to be here: if thou wilt let us make here three Tabernacles, one for thee, and one for Mo∣ses, and one for Elias. And yet Peter was only a spectator of this glory, and had himselfe no share in it. O then what infi∣nite satisfaction may we expect in the beholding of Christs glory in heaven! for it will be accompanied with an everla∣sting enjoyment thereof; the lustre of it will be diffused unto us, so that some shall enjoy the glory of the Sun, some of the Moone, some of the Starres, 1 Cor. 15.41. We may conclude then of heaven, as Peter of the mount of Christs transfiguration, Lord it is good for us to be here. In earth we are surrounded with spe∣ctacles of discontent, but in heaven the glory of Christ will be an all-pleasing object: for in the sight of it will stand part of our blisse, and therefore it should command our hearts, and draw unto it our thoughts, and affections. Christ glori∣fied is our treasure, and where your treasure is, there will your heart be also, Math. 6.21. Wheresoever the body is, thither will the Eagles be gathered together, Luk. 17.37. Math. 24.28. Hosea chap. 1.11. Prophesying of the true members of the Church under the Gospell, giveth them this character. They shall appoint themselves one head; and ascendent

è terrâ, they shall come up out of the land: that is, they shall ascend from earth to heaven in their desires. In Cant. 8.3. the motion of the Church, even here in her state militant, is ascension. Who is this that commeth up out of the wildernesse. Though she be in a wildernesse condition, yet the texminus ad quem of all her motions, is the land of promise, the hea∣venly Jerusalem; she is still comming up out of the wilder∣nesse. The constant prayer of the Church is for the com∣ming of her Lord, and Husband, Christ Jesus. and the spirit dictates this prayer unto her. The spirit and the bride say, come, Revel. 22.17. She knoweth, that the day of his com∣ming will be her wedding day; And hath she not reason to long for the consummation of her marriage with so all-glo∣rious an husband. She is assured, that the day of his com∣ming will be her coronation day, wherein he will grant her to sit with him in his throne, Revel. 3.21. and place upon her head a crowne of righteousnesse, 2 Timoth. 4.8. of life, Jam. 1.12. and glory, that fadeth not away, 1 Pet. 5.4. What more tempting and alluring, then the beauty of such a crowne, the glory of such a throne! And therefore she hath great cause to love the appearing of the Lord Jesus, 2 Timoth. 4.8. and to desire, that it may be hastened.

2. From Christ's all-fulnesse of glory, and the certainty that we have of our participation thereof, we may be exhorted to use our strictest endeavours in our declining of sinne, pursuite of holinesse, and tracing the waies of new obedience. Hath not Christ decreed to make us glorious like himselfe. The glory which thou gavest me, I have given them, Joh. 17.22. and is it not then a very undecent thing for us, to have here inglorious soules, base and unworthy affections, and conversations? He hath prepared for us riches of glory; And unto such riches will not poore and low soules be unsuitable? We are begotten by the refurrection of Jesus Christ unto a live∣ly hope, an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 3.4. and unto such an undefiled, and heavenly inheritance will not defiled consciences, and earthy minds be altogeather disproportio∣ned, and so unqualified, and unmeete for the partaking of it?

If you compare vers. 20, 21. of 3 Phil. you may find an ar∣gument to stirre us up unto heavenly mindednesse. We looke from heaven for the saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, &c. Therefore let our conversation be in heaven. Here on earth, as it was said of Lazarus, Luk. 16.25. we receive our evill things. Even a Jacob complaines of the few dayes of his Pilgrimage, as evill, Gen. 47.9. and unto a Solomon all things under the sunne were vanity, and vexa∣tion of spirit, Eccles. 1.2. and therefore while our bodies are fastened unto the earth, this theater of misery, our soules should soare up to heaven in devotion. Because those, that have chosen Christ for their Head, and King, shall as∣cend from earth to heaven in their bodies at the resurrection, ascendent è terra, Hos. 1.11. They shall come up out of the land; therefore it is fit, that now in this life they should come up out of the land, ascend, and mount unto heaven by divine, and spirituall meditations, and heavenly affections. When Christ took Peter, James, and John, to be witnesses of his glorious transfiguration, he bringeth them up into a high mountaine apart, Math. 17.1. and why might not this betoken, that to qualifie us for the contemplation of Christ's glory here, and the fruition of it hereafter, there is requisite an elevation, and separation of our hearts from the distractions of all things here below.

Saint John having propounded our future conformitie unto Christ's glory, 1 Job. 3.2. when he shall appeare, we shall be like him, &c. he presently addeth, vers. 3. that the hope of this conformitie is accompanied with unfeigned endeavours after purity; and every man, that hath this hope in him, purifieth himselfe, even as he is pure. And indeed it would be very irrationall for a man to hope to be like Christ in his glory, and happinesse, and at the same time to resolve to be unlike him in his grace, and holinesse. In Rom. 8.23. they, that waite for the Adoption, that is, the consummation, and manifesta∣tion of their adoption, to wit, the redemption of their bodies, are described by the Apostle to be holy, and penitent per∣sons, such as have the first fruits of the spirit, Gal. 5.22,23.

and such as groane within themselves, that is, under the sight and sense of their lusts, and corruptions. This connexion of spirituall sorrow, and humiliation, with the first fruits of the spirit, is very congruent; because there is a great deale of equity in this, that we should mourne, and groane for that, which grieveth the Spirit, by whose graces we are sea∣led, that is, marked out for redemption, Ephes. 4.30. In heaven the spirits of just men shall shall be made perfect, Ephes. 12.23. and if we desire after death to be rankt amongst them, we should labour by the promises to cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7.1. to be perfect, as our father, which is in heaven, is perfect, Math. 5.48. When we awake, satisfaction with the image or likenesse of God will be our reward, Psal. 17. vers. last. and therefore here it is our duty to put on the new man, which is renewed after the image of God. When our soules are sinlesse, then they shall be compleatly happy; and therefore the inchoatiō of their blisse consisteth in repentance for, & mortification of sinne. The vessell of our bodies shall one day be replenished with glory, & therefore every one should know how to possesse it in sanctification, and honour, not in the lust of concupiscence, 1 Thes. 4.4. Christ will fashion our bodies like unto his glorious body, and therefore unfitting to debase them unto the drudgery of sinne. O how can they hereaf∣ter be meete receptacles of, and qualified subjects for glory, if we wholly make them the instruments of our lusts; and their members weapons of unrighteousnesse? vessels unto honour should purge themselves from vessels unto dishonour, and not prostitute themselves unto such sordid uses, as those are applied unto, 2 Timoth. 2. vers. 20, 21. If we are vessels of mercy, which God hath prepared unto glory, and on whom he will make knowne the riches of his glory, Rom. 9.23. we shall be very ungratefull, if we doe not glorify him in our bodies, and spirits, 1 Cor. 6.20. if we employ any faculty of this, or member of that, unto his dishonour. The blessed∣nesse of glorious saints in heaven is to see God face to face, 1 Cor. 13.12. to see Christ, as he is, 1 Joh. 3.2. And therefore for this every gracious saint prepareth by seeking his face

here in his ordinances. Psalm. 27.8. Because God will one day make knowne unto us the wayes of life, Psalm. 16.11. in a way of possession, therefore it is fit that now we apply our selves unto Gods shewing us the way of life in the way of instruction and revelation. Our constant prayer should be that of Davids, Psalm. 25.4,5. Shew me thy waies, o Lord, teach me thy paths, lead me in thy truth and teach me. Christ prayeth in the behalfe of all the elect, those whom his father hath given him, that they may be where he is, and that they may there behold, that is, enjoy his glory, which God hath given him, John 17.24. Now unto this prayer our soules do not say a hearty Amen, unlesse they pant af∣ter the assemblies of the saints, and communion with Christ in them, as the hart panteth after the water brookes, Ps. 42.1,2. Where two or three are gathered toge∣ther in the name of Christ, there hath he promised to be in the midst of them, Math. 18.20. And they that loath such so∣ciety, would soon be tired and cloyed with the happinesse of heaven. There are persons loathing Christ, and loathed by him: those that principally affect such, and delight most in their felloship and company, do not cordially care to come where Christ now is in his exalted condition; and if their hearts were left unto their liberty of choice, they would re∣fuse the pleasures of paradise for those of an alebench or ta∣verne, if they were perpetuall. And if it were possible for thē to have a view of the glory, which God hath given Christ, they would quickly be weary of so happy a sight, and turne away their eies from beholding it.

Thus have I at last gone over the severall branches of that all-fulnesse which dwelleth in Christ I shall briefly insist up∣on some uses that may be made of them, considered jointly, and so I shall put a conclusion unto my meditations upon this subject.

These Uses shall be either of information, exhortation, or consolation.

1. Of Information, and they shall be two.

1. From this all-fulnesse that dwelleth in Christ, we may inferre his incomprehensiblenesse. He is a mine, unto the bot∣tome

of which we can never digge. He is an ocean, that can never be fathomed. His riches are said to be unsearchable, Ephes. 3.8. which Epithet denoteth the undiscoverablenesse of them by the light of nature, the incomprehensiblenesse of them by the light of faith.

1. The absolute undiscoverablenesse of them by the light of na∣ture. Flesh and bloud can never reveale them; so that without divine revelatiō, we had been as utterly ignorāt of thē, as the world was of the mines of America, before the discovery of Co∣lumbus. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trāslated unsearchable, signifieth not to be traced out by the footsteps: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to find out by the footsteps. The riches of Christ are not to be traced out by any footsteps of them: for in the whole book of the creature, there are no vestigia, no prints left of them.

2. The riches of Christ are said to be unsearchable in regard of their incomprehensiblenesse by the light of faith. We may comprehend them manu, not visu, 1 Cor. 2.9. That faith which is most quick sighted, doth not reach a full, adequate, and comprehensive knowledge of them: Of the riches of glo∣ry it hath only a glimpse, and that a farr off: The riches of grace, redemption, righteousnesse, &c. it seeth only darkly, and dimmely, as through a glasse; and then the riches of his divine person and nature are absolutely infinite, and therefore cannot be comprehended by the finite understanding of man: For between the object comprehended, and the power or fa∣culty comprehending, there must be a proportion. But be∣tween that which is finite, and that which is infinite, there is no proportion. As the Apostle saith here of the riches of Christ in generall, that they are unsearchable, so in Col. 2.3. he affirmeth particularly concerning the treasures of wisdome and knowledge in Christ, that they are hidden, and they are said to be hidden, because they are totally and altogether con∣cealed from the unregenerate, Math. 16.16. 1 Cor. 2.14. 1 Cor. 1.23. And because they are but sparingly and in mea∣sure here in this life manifested unto the regenerate, 1 Cor. 13.12.

2. From this all-fulnesse that dwelleth in Christ, we may inferre the excellency and preciousnesse of the calling of the mi∣nistry:

for it is by God designed unto the proposall and appli∣cation of this all-fulnesse unto the sons of men: and what calling or office can have a richer, a more noble, and diviner object? We have (saith the Apostle) this treasure in earthen vessels, 2 Cor. 4.7. Though the most faithfull, holy, and di∣ligent ministers of the Gospell be but earthen vessels, yet they hold a divine and heavenly treasure. In Christ are hid all the treasures of grace, of wisdome, and knowledge. And mini∣sters are Christs Almoners and cofferers, to distribute these treasures unto poor, hungry, and naked soules. And what im∣ployment can be more honourable in it selfe, and more be∣neficiall unto a man, by the fall of Adam sunke into an ex∣tremity of want and poverty? The Apostle Paul acknowled∣geth, that to preach the unsearchable riches of Christ, was a great grace given unto him, Eph. 3.8. where I shall take no∣tice of three things.

1. The riches of Christ were either such as he was possest of in himselfe, or such as he communicatth unto us.

1. Such as he is possest of in himselfe, The riches of his person, and natures, his rich and glorious offices, the riches of his sa∣tisfaction, merit, spirit, knowledge, power, and glory.

2. Such as he communicateth unto us, the riches of justifica∣tion, sanctification, and glorification.

2. To unfold the Metaphor, riches imply 1. plenty. 2. plen∣ty of things, that are of price and value.

3. These riches are said to be unsearchable, because undis∣coverable by the meere light of nature, though never so much improved; and because incomprehensible by the light of grace, though never so much raised. Now to apply all this to our present purpose: here be three things in the object of a mini∣sters study and worke, to set forth the dignity of his office. 1. Largenesse. 2. Preciousnesse. 3. Mysteriousnesse.

1. It is a large, wide, and extensive object; Riches, and riches so unsearchable, as that they can never be counted or sum∣med up by any created understanding.

2. It is a precious and rich object; riches, and riches of Christ. Unto all riches things of worth are required. But these riches are of an extraordinary nature; they are of Christ,

and therefore divine, and heavenly.

Lastly, it is a mysterious, deepe, and abstruse object. The riches of Christ are unsearchable: for nature ••an make no discovery of them at all; and even grace can make but a very defective, and inadequate discovery of them. We know but in part, 1 Cor. 13.12.

2. From the all-fulnesse that dwelleth in Christ, I shall inferre, and presse two Exhortations.

The first shall be unto those, that as yet have no interest in Christ. Because there dwelleth in him all-fullnesse, therefore he is an all-satisfying object, an object that will quiet, and content the soule of a man; and therefore hence they may be ex∣horted unto a most diligent appliance of themselves unto those meanes, by which God ordinarily unites unto Christ those, whom he hath given him among'st the sonnes of men. Out of Christ, it fareth with a soule as with Noah's dove at her first sending forth, before the waters were abated from off the face of the ground. She can find no rest for the sole of her foot, Gen. 8.8,9. All the honours, and pre∣ferments, that the most ambitious hopes can fancy to it selfe; All the riches, & treasures, that both the Indies can afford, the treasures of darkenesse, and hidden riches of secret places, Esay. 45.3. the precious things of the earth, and the fulnesse there∣of, Deut. 33.16. the fulnesse of the wine presse, Numb. 18.27. the hid treasure, with which God filleth the belly of the men of this world, Psal. 17.14. to be filled with the finest, or fat of the wheat, Psal. 147.14. All these cannot yield full satisfaction unto a reasonable soule, in that they will still prove impro∣portionate unto it's na ure, which is spirituall, and to it's capa∣city, which is boundlesse, and therefore must needs leave the soule unquiet, the mind unsatisfied, alwaies flitting from one thing unto another, the desires still roving, and restlesse, still longing after higher honours, and more riches; And there∣fore as our Saviour saith, a mans life consisteth not in the abun∣dance of the things, which he possesseth, Luk. 12.15. But now Christ, and his fulnesse, are proportionable both unto the spirituall nature, and boundlesse capacities of our soules; and therefore abundantly satisfactory.

1. Ʋnto their spirituall nature, that his fullnesse will suite and fit well enough, in that it is spirituall. His riches, trea∣sures, his feast of fat things, of fat things full of marrow, &c. Esay. 25.6. are all spirituall.

2. Ʋnto their boundlesse capacitie: for his fulnesse is an all full∣nesse, & in some particulars of it, there is an absolute infinite∣nesse, as in the fulnesse of his God head, in the fulnesse of his sa∣tisfaction & merit: & therefore, there is in it an all-sufficiency to satisfie the desires of the soules. Hereupon he is tearmed the desire of all nations, Hag. 2.7. not onely a person desired, or desirable in the concrete, but desire, in the abstract Now this importeth, saith Bishop Lake upon the words, that he is totus desiderabilis, altogeather, and in every part desirable, and totum desiderabile, whatsoever the heart of man can desire, all that can be desired. Esau said unto his father, hast thou not reser∣ved a blessing for me, hast thou but one blessing, O my father? Blesse me, even me also, O my father, Gen. 27.36,38. There is no colour for any such language unto Christ: for in him dwelleth all-fulnesse of blessings; blessings enough to satisfie the desire of all believers in all nations. He hath re∣served a blessing for the Gentiles, so that they partake of the roote, and fatnesse of the olive-tree, Rom. 11.17. * 1.175 When a certaine Gentlewoman of Jonia shewed the wife of Pho∣cion all the rich Jewels, and precious stones she had, she answered her againe; all my riches, and Jewels, is my husband Phocion. Every believing soule hath farre greater reason to speake thus of it's husband, Christ; for in him, it is pessest of such unsearchable riches, and treasures, as that in compa∣rison of it, all the wealth in the world is but drosse, and dirt••. It hath a share in his all-fulnesse, and therefore it will set downe its rest, and enjoy full satisfaction: with the Martyr it will cry, None but Christ, none but Christ: With the Psal∣mist, It will say, whom have I in heaven but thee; and there is none upon earth, that I desire besides thee, Psalm. 73.25. I wish for nothing but this, that I may alwaies feed on, relish, and tast of thy sweetnesse, fatnesse, and fulnesse.

Unto this proportion, that is in Christs fulnesse, unto the soule, adde we in the next place, the perpetuitie hereof, Christ

is as a suitable, so an eternall good unto the soule: For this all-fulnesse will dwell in him unto all eternitie. He is that tree of life spoken of Revel. 22.2. that shall beare twelve manner of fruits, and yield her fruit every moneth. He shall be no wither'd, no barren tree, but fruitfull; and the fruit, that he shall beare, shall be precious: He shall be a tree of life. Next, it shall be plentifull, twelve manner of fruits. Unto it, lastly, there shall agree a lasting verdure, and freshnesse, It shall yield fruit every moneth: There shall be with it a perpetuall Autumne. A Spanish Ambassadour. when the Venetians made ostentation unto him of their vast and replenished treasurie, he told them that their treasurie had no roote, and therefore might soone be drained: But the treasury of his master had a roote, the mines of America, so that when his coffers were emptie, he could quickly re∣plenish them againe. All terrestriall treasures, and riches, are rootlesse, and therefore may be consumed, and end in want, and poverty. But the spirituall riches and treasures of a Christian have an eternall roote in the heavens, the all-ful∣nesse, that dwelleth in Christ, and therefore can never be ex∣hausted; although they may be much diminished, when by sins of presumption they put a stop unto some influences of this unwithered roote.

What hath been said serveth to shew us the miserable estate of men without Christ: for without him, in themselves, and in all things else, there is nothing, but vanity and empti∣nesse. In him alone there dwelleth all-fulnesse. And if they have no part in him, how can they partake of the blessed influence of his fulnesse. As there can be no sap in those branches, which have no true union with the roote: so nei∣ther can there be any true, and saving good in those men, which are not ingrafted into the true vine, Christ Jesus; they may have a great deale of worldly treasure to lay up for themselves, but as our Saviour saith, Luk. 12.21. They are not rich towards God. In the fulness of their sufficiency they shall be in great streights, Job. 20.22. and wants: for they have not the love of God, in whose favour is life, Psal. 30.5. They are voide of the image, and spirit of God, the earnest of that

inheritance, which God reserveth for his sons; and there∣fore they shall never see the face of God, never enjoy the life of God. But in the state of disunion from Christ there is not onely an utter emptinesse of any saving good, but also a fulnesse of all evill Prov. 1.31. and 14.14. Psalm. 31.23. a fulnesse of sinne and a fulnesse of misery.

1. A fulnesse of sinne. As the earth upon the with∣drawing of the sunne is covered with darknesse, and with many thick, and grosse vapours, fogs, and mists: so the soule, upon the absence of Christ, is overspread with spirituall dark∣nesse, with ignorance, with sinne, with noysome and corrupt lusts.

And upon this secondly, there will follow another fulnesse, a fulnesse of misery, and unhappinesse. They shall be filled with mischiefe, Prov. 12.21. They shall be filled with drunkennesse, and sorrow, with the cup of astonishment and desolation, Ezek. 23.33. Sometimes God gives many of them a foretast of their future fulnesse of misery in the horrible terrours of their guilty consciences. The seven Angells poure out upon the heads and hearts of wicked men, even here in this life, seven golden vials, full of the wrath of God, Revel. 15.7. The Apo∣stle speakes in Heb. 10.27. of a certaine fearfull looking for of judgment and fiery indignation, which shall devour the adversa∣ries. But alas! the expectance of hell is but a flea-biting in comparison of the experience of it. For this is the full wages of wickednesse, and the highest degree of Gods displeasure against sin. One reason, why such as are reprobated from uni∣on and communion with Christ, are called vessels of wrath, Rom. 9▪ is, because they shall be filled with the wrath of God, and all the direfull fruits thereof; they shall be filled with all the fulnesse of Satan▪ they shall be like the full roll of Eze∣kiel chap. 2.9,10. that was written within, and without; and the contents thereof were lamentations, and mourning, and woe: they shall be not only miserable, but all over miserable, miserable in both soules and bodies; they shall not only be full of misery, but the very fulnesse of misery shall be in them.

A second exhortation shall be addressed unto those that

have already relation unto him; and it is, to labour after far∣ther enlargements in their participation of his fulnesse. For in him dwelleth all-fulnesse, and of that we can never partake enough. In him are unsearchable riches and treasures, and therefore we can never come unto the bottome. We should not therefore put any stop, or suffer any diversion in our en∣deavours to be inriched by him. To provoke hereunto, I shall propound by way of motive, Christs willingnesse to impart of his fulnesse, his invitation of us to receive it. * 1.176 The breasts that are full, have as great pleasure in being drawen, as the child that draweth them. Assure our selves it is so here. There is majus desi∣deriū deplendi in him, then replēdi in us; a greater desire in him to impart of his fulnesse, then in us to receive; in him to fill, thē in us to be filled. Heare how earnestly he himselfe inviteth us. Eate O friends, drinke, yea drinke abundantly, O beloved, Cant. 5.1. Ho, every one that thirsteth, come ye to the waters, &c. Hearken diligently unto me, and eate ye that which is good, and let your soule delight it selfe in fatnesse. Incline your eare, and come unto me, Esay 55.1,2,3. If any man thirst, let him come unto me, and drinke, John. 7.37. Let him that is a thirst, come. And whosoever will, let him take the water of life freely, Revel. 22.17. We have a call, and this licenseth us to receive of his fulnesse: we have a command, and this obligeth us to receive of his fulnesse. Should some great man proclaime that his house was free, and open to all commers, that they might freely enter, and take their fill of pure and rich wines, of sweet and dainty vi∣ands, and withall load themselves with treasures and preci∣ous jewels; what flocking would there be unto such an ones house, what thronging and crowding about his gate to presse in upon him? Behold, Christ in Prov. 9. is represented under the name of wisdome, as a great Queene, that keeps an open and a royall house for all commers. She sends forth her may∣dens, vers. 2, 3. that is, ministers of uncorrupt both doctrine and life, to invite guests unto her well-furnished table. He sends Ambassadours beseeching by them to feed on his fat∣nesse, and fulnesse; He counselleth every soule, as he did the Church of Laodicea, Revel. 3.18. to buy gold of him tryed in the fire, that they may be rich; to come unto him, as unto a

spirituall ward-robe, and Iewelihouse, and to take from him the robes of righteousnesse, the rich, and precious ornaments of all sorts of graces. But this gracious offer, this bene∣ficiall ad vice, we slight and contemne, like the Prodigall, Luk. 15.16,17. We forsake the plentifull provision, that is in our fathers house, where the hind••servans have enough, and to spare; And all our travaile is to fill our belly with huskes, that the swine doe eat. How cold are we in the acceptance of those true, divine, and celestiall riches and treasures, that are in Christ? and yet how doe our hearts pant after earth∣ly treasures, that are subject to corruption by the moth, and rust, and unto the violence, and rapine of robbers, Math. 6.19. Christ complained of the Jewes, how often would I have gathered you, But ye would not, Math. 23.37. He may complaine of us, how often would I have filled you, and ye would not. Well were men but truly convinced of their utter emptinesse, and insufficiency, as touching spirituals, and were their eyes opened to behold that all-sufficient sup∣ply, which is to be had against it in the all-fulnesse, that dwelleth in Christ, it is impossible they should be so back∣ward, as they are, in their reception thereof. But alas▪ this is a thing, that is hidden from most of our eyes.

Before I make an end of this use; I shall direct unto some helps, or meanes conducing unto enlargements in the commu∣nication of Christs fulnesse unto us, And they shall be foure. 1. The actuation of our faith, which is our receiving, or acceptance of Christs fulnesse, 2. an increase in spirituall poverty 3. hunger, and thirsting after Christ's fulnesse, 4. A diligent use of ordinances, which are instruments on Christ's part, by which he conveyeth unto us of his fulnesse.

1. The Actuation the stirring up of our faith, which is our receiving, and acceptance of Christs fulnesse. There is a fulnesse of light in the sunne, but it illightneth none, but those, who open their eyes to admit, & make use of it's light. There dwelleth an all-fulnesse in Christ; But what advantage can we expect thereby, unlesse we open our hearts to receive of it? This all-fulnesse is the vniversall foode of the whole Church. It is a feast of fat things, of fat things full of marrow,

Esay. 25.6. But our hungry soules will receive but little sa∣tisfaction thereby, unlesse by faith we feed on the severall dishes, that are therein. It comprizeth abundant provisions, not onely for the necessities, but also comforts, and delights of all his people: But we must reach out the hand of faith to supply thence all our wants, or else notwithstanding this abundance, we may yet be in an indigent, and comfortlesse condition. The Church hath in Christ breasts of Consolation, an abundance of glory, but she must suck, before she can be sa∣tisfied with these breasts; She must milke out, before she can be delighted with abundance of glory, Esay. 66.11. Christ is the bread of life; but the bread of life cannot quicken, & nourish, unlesse we eat of it: In him are the waters of life, but these waters cannot refresh, and comfort, unlesse we drinke liberal∣ly of them: And he that believeth, out of his belly shall flow rivers of living water, John. 7.37. Those of the children of men, that put their trust under the shadow of the Lords wings, that is, true believers shall be abundantly satisfied with the fatnesse of his house, and he shall make them to drinke of the river of his pleasures, Psam. 36.7,8. The woman of Samaria said to our Saviour, Sir, thou hast nothing to draw with, and the well is deepe, Joh. 4.11. Christ indeed is a deepe well; But God (his name be praysed for it) hath provided some∣thing to draw with, the bucket of faith. Let us let downe this bucket into this well: Let us actuate, and exercise our faith upon the all-fulnesse, that is in Christ, and hereby with joy we shall draw water out of the wells of salvation. In∣deed this well is of infinite depth, the bucket of our faith is of a narrow capacitie, and our wants are continually re∣newed; for the supply of which, we must alwaies be letting downe, and drawing up this bucket of faith: We must not suffer it to be idle, but set it alwaies a worke: What the Apo∣stle speakes concerning the revelation of one part of Christ's fulnesse, the fulnesse of his righteousnesse, Rom. 1.17. may be applied unto the revelation, and communication of other parcels thereof: They are revealed, and communicated proportionably unto the growth, and progresse of our faith; From faith to faith.

A second help, that will conduce much unto the enlargement of our participation of Christ's fulnesse, is an increase in spi∣rituall poverty, humility, self deniall, and apprehension of our utter emptinesse in spirituals. For this emptieth a man of him∣selfe; and the more a man is emptied of himselfe, the more roome is made for the fulnesse of Christ, and so a soule is the better fitted and prepared for the reception thereof. Every valley, every lowly soule shall be filled, Luk. 3.5. The humble valleys are covered over with corne, Psalm. 65.13. whiles the high hills are barren. Pride, selfe sufficiency, selfe-depen∣dancy, unqualifieth a man for receiving from Christs fulnesse; for they fill a man with himselfe, and the fuller a man is of himselfe, the lesse place there is for Christ. The rich (saith Mary) he hath sent empty away, Luk. 1.53. Those who are rich and full onely in a proud opinion, he slightingly dismis∣seth them, they get nothing of his fulnesse: and no wonder; for they relish it not, they make no reckoning of it. To allude unto that of Solomon, Prov. 27.7. The full soule loatheth the honey combe; the soule that is full in fancy & conceit: Where∣as on the other side, a soule throughly convinced of its owne wants and emptinesse, cannot but be deeply sensible, that without a supply from Christ it is lost, and undone for ever; and therefore its emptinesse presents unto it a continuall ar∣gument for mourning: And a mourning and humbled soule God will never leave unsatisfied, and uncomforted. I have sa∣tiated (saith he) the weary soule, and I have replenished every sorrowfull soule, Jer. 31.25.

The third meanes qualifying and fitting of us for receipts out of Christs fulnesse, is hunger and thirst after it: For this in some sort enlargeth the capacity of the soule, makes it more capacious and comprehensive of Christs fulnesse, then other∣wise it could be. Open thy mouth wide, and I will fill it, Psalm. 81.10. Desire is the mouth of the soule: if that be widened, we have Gods promise for the filling of our soules. Dissatisfacti∣on is the inseparable curse of inordinate and unlawfull de∣sires. But holy and heavenly desires are still rewarded with the blessing of satisfaction. Blessed are they which doe hunger, and thirst after righteousnesse; for they shall be filled, Math. 5.6.

He hath filled the hungry with good things, Luk. 1.53. He sa∣tisfyeth the longing soule, and filleth the hungry soule with good∣nesse, Psalm. 107.9. I will powre water upon him that is thir∣sty, and flouds upon the dry ground, Isa. 44.3. A thirsty soule is here resembled unto dry ground, unto the earth in a great drought, when it doth as it were gape for raine: upon such a soule (saith God) I will powre not drops, but flouds. David in Psalm. 63.1. professeth a very earnest desire after commu∣nion with God in Christ. O God, thou art my God, early will I seeke thee: my soule thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is: and hereupon vers. 5. he promiseth unto himselfe sweet and full satisfaction. My soule shall be satisfyed, as with marrow, and fatnesse. That which Paul speaketh of himselfe, and Timothy, in reference unto the Corinthians, 2 Cor. 6.11. is applicable unto Christ in order unto all Christians. His mouth is open unto us, his heart enlar∣ged. We are not straightned in him, but we are straightned in our owne bowels; that is, in our narrow affections, which are not in any measure of proportion corresponsive unto the all ful∣nesse that dwelleth in him.

The last help which I shall advise unto, for enlargment of our participation from Christs fulnesse, is a diligent use of or∣dinances: for these are the Instruments, by which Christ con∣veyeth of his fulnesse. These are the two golden pipes, by which the two Olive branches, the two natures of Christ, or his two offices, Regall, and Priestly▪ empty the golden oyle out of themselves, Zech. 4.12. These are the wings, that is, the beames and rayes of the Sun of righteousnesse, Mal. 4.2. the vehicula of its influence. In Psalm. 36.8. we have a promise of sweet and abundant satisfaction unto Believers, but it is affixed unto the ordinances of God. They shall be a∣bundantly satisfyed with the fatnesse of thy house.

What Paul Rom. 15.29. assureth himselfe touching his coming among the Romanes, is appliable in some degree un∣to the ministery of even ordinary pastours and teachers. It is in the fulnesse of the blessing of the Gospell of Christ: that is, as Lyra glosseth it, in the abundance of spirituall grace; so that their congregations, if they receive the Gospell with all rea∣dinesse

of mind, shall (to use the words of Calvin upon the place) spiritualibus Evangelii divitiis affluere, abound in all spirituall riches of the Gospell. God ordinarily doth so large∣ly blesse the labours of pious and painfull ministers, as that for a seale of their ministry, he makes them instrumentall in imparting unto Gods people in their flocks, not onely some Rom. 1.11. but all spirituall gifts, and graces, that are sancti∣fying and saving.

Lastly, here is a word of Consolation for every soule, that is united unto Christ. We may say of Christ, what the wise man did of his feare, Prov. 19.23. He that hath him, shall abide sa∣tisfyed: he shall not be visited with evill. What the Poëts fancied of their cornu copia, may more truly be averred of Christ: that, as they feigned, afforded them, who possessed it, whatsover they desired. And Christ yeilds unto them, who have interest in him, a supply of all that they can lawfully, and will throughly and effectually wish and aske for. It is but asking, and we have Christs promise to receive, that our joy may be full, Joh. 16.24. He is plenteous in mercy unto all them that call upon him, Psalm. 86.5. There dwelleth an all fulnesse in the head, and therefore there cannot be an emptinesse in any of the members; for he received this all-fulnesse for them, and therefore he will either derive unto them, or imploy for them, every parcell of it. In him there is, as fulnesse, so bountiful∣nesse: he is, as full, so bountifull, most ready to impart unto others that fulnesse, which for their sakes he is possessed of. We may say of him, what Solomon doth of the clouds, Eccl. 11.3. If they be full of raine, they empty themselves upon the earth. Christ is full of every desirable good, and he will empty himselfe upon every one, that is re∣lated unto him. In some sort he communicates unto them most particulars of his fulnesse. He imployeth the fulnesse of his office and authority, and he layeth out the fulnesse of his suf∣ficiency to promote their salvation: He communicates unto them even the very fulnesse of his Godhead in a way of anology and resemblance. Saint Peter speaks of an Analogicall partici∣pation of the divine nature, 2 Pet. 1.4. The fulnesse of his grace, and favour with God, he makes use of to ingratiate us

with God, and he makes us the objects of his owne fulnesse of Love and favour. As for the fulnesse of his habituall grace, we have the very same grace for kind, imparted unto us, though farre different in measure. We receive of his fulnesse grace for grace, John. 1.16. The fulnesse of his satisfaction and me∣rit is communicated unto us by imputation, that is, accepta∣tion; it is accepted for us unto our justification From his ful∣nesse of glory, he will derive some beames unto us: He will fa∣shion our bodies unto an imitation of his glorious body: And unto this there will be presupposed in our soules a resem∣blance of the glory and happinesse of his soule: for the body is happy and glorious by redundancy from the soule. This pre∣mised, what is there that should perplex a soule, that is in a state of Union with Christ? Is it wants and emptinesse? why it hath the all-fulnesse of Christ to gage for a supply. Is it its owne impotency and disability? why! unto that it may oppose Christs all-sufficiency. Though we be not able of our selves to contribute any thing towards our salvation, yet he that hath undertaken the worke, is able to save unto the uttermost, and he is also authorized hereunto. He hath all power given unto him in heaven & earth, a fulnesse of office and Authori∣ty. Is Originall corruption a trouble unto them, that rendred them children of wrath in their cradles, and in the wombe? Against the discomfort of that, they should set Christs ful∣nesse of grace and favour with God: for this will purchase the grace of Adoption for all that are his. He is the son of Gods love, and therefore in him he will be well pleased with them. Doe they complaine as the Psalmist, we are exceedingly filled with contempt. Our soule is exceedingly filled with the scor∣ning of those, that are at ease, and with the contempt of the proud, Psalm. 123.3,4. Why! upon this they would look with an eye of contempt, if they did but consider, how their blessed Saviour is full of grace, love, and favour, towards them. Are they disquieted with the sight, and sense of the defects, and imperfections that are in their graces? why! they are covered with the fulnesse of Christs habituall grace and holinesse. Is the vast guilt of their actuall enormities a terrour unto them? why•• all their sins are swallowed up by the fulnesse and infinitenesse

of Christs fatisfaction. Doe they grieve for the blemishes of their good workes, which are so farre from meriting heaven, as that they supererogate for hell and damnation? Why! though there be a necessity of doing good workes, necessitas praecepti, and medii; yet there is no need of meriting by them: for our Head by his infinite merits hath purchased more glory then our natures are capable of. And of this fulnesse of glory he is possessed now in heaven in our behalfe, as our Attor∣ney, and in his appointed time, the times of restitution of all things, he will derive of this his fulnesse of glory unto us ac∣cording unto our capacity, which he confirmeth and assureth unto us, by his promise in the Gospell, by the earnest of his Spi∣rit in our hearts.

FINIS.

Notes

• a 1.1

  If that of the Fathers may goe for currant, that di∣stinction of ••l••∣ven footed beasts, and such as chewed the cud, did teach, that Christians must be dis∣creet, and given to meditate on the word, though it is li∣ker that the per∣mitting them only pure crea∣tures, did signi∣fy, that we must desire the sincere milke and food of the Gospel: or creatures of middle nature d••d ad∣monish us, how our spiritual food of knowledge though it be farre higher then the world; yet it is farre inferiour to that we shall be fed with when we walke by sight.
• b 1.2

  Veteres plerum{que} moralem illam significationem consectantur in suis commentariis; & sigillatim ostendunt in prohibitis animalibus affectus & mores pravos esse fugiendos. Sic Origines, Hom. 7. in Levit. Sic Tertul. de cibis Judaic. unde non pigebit quaedam adscribere; ut homines mundaren∣tur pecora culpata sunt, scilicet ut homines qui eadem vitia haberent, aequales p••coribus aestimarentur. Et paulo post in 15. animalibus mores depinguntur humani, & actus, & voluptates; mundi sunt fi ruminent, id est, in ore semper habeant praecepta divina, &c. Cum suem edi prohibet lex, reprehendit caenosam, & luteam, & gaudentem vitiorum sordibus vitam. Haec & multa plura Tertul Eandem ra∣tionem sequitur Theodoret quaest. 11. in Levit. Et Augustinus totam rem paucis hisce verbis complecti∣tur, Quos cibos, inquit, Judaei vitabant in pecoribus, nos vitare oportet in moribus.
• * 1.3

  Diodati.
• * 1.4

  Use 1. Of informa∣tion.
• * 1.5

  2. Refutation.
• c 1.6

  Scripturae clare docent sanctam Ecclesiam Catho∣licam, quae Chri∣sti corpus mysti∣cum appellatur, ex solis electis, vocatis, justifica∣tis, & sanctifi∣catis constare; Quia Ecclesia sancta▪ catholica, non modò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christi dicitur, ad Ephes. 1.23. jam cogitare apud vos, utrum membra mortua & putrida rectius di∣cantur complere corpus cui agnascuntur, an corrumpere, & deformare. Certe doct••ssimus Augustinus putavit speciosam columbam, id est, Sanctam Catholicam Ecclesiam, tali membrorum peste non orna∣ri aut compleri, sed turpari; quia illa multitudo improborum Ecclesiae adjacet forin•…•…cus, & super nu∣merum, ad quam Ecclesiam verè pertinet certus sanctorum numerus praedestinatus ante mundi constitu∣tionem. Quandoquidem igitur soli pii & sideles persiciunt hoc corpus Christi, impii autem & infideles potius insiciunt, manifestum est ex impiis hoc corpus non constare. Tetrum ergo illud, tabidum & cadaverosum corpus, quod maximam ob partem ex mortuis & putridis membris coalescit, licet vicarium illud caput sibi unire baud dedignetur, verum tamen caput viva membra solummodo tan quam sua agnoscet & amplexabitur. Davenant. Determinat. quaest. 46. pag. 217.
• * 1.7

  Use 1. Of Reprehension.
• * 1.8

  Use 2. Of Reprehension.
• * 1.9

  2 Exhortation.
• * 1.10

  1. Of Ali∣ens from the Church.
• * 1.11

  2. Of Members of the Church.
• * 1.12

  Use 1. Of con∣solation.
• * 1.13

  Zech. 2.8. Judg. 10.16. Psal. 106 44.
• d 1.14

  Hinc autem The∣ologi quidam pu∣tant ostendi, san∣ctorum passiones fidelibus prodes∣se ad remissionem poenarum, quae vocatur Indul∣gentia. Ex hoc tamen Apostoli loco nobis non vi∣detur admodum solide statui posse; Non enim sermoiste, quo dicit Apostolus se pati pro Ecclesiâ, ne∣cessario sic accipiendus est; quod pro redimendis peccatorum poenis, quas fideles debent, patiatur. Estius in Col. 1.24.
• e 1.15

  Quod ergo noster in∣terpres dixit, ea quae desunt passi∣onem Christi, non sic accipien•• dum quasi Chri∣stus sit ad redē∣ptionem nostrā ideoque suppl∣mento Martyrū opus habeat; quod impium est senti∣re. Certe Tho∣mas eum sensum haereticum esse pronunciat, eò quod Christi san∣guis sufficiens sit ad redemptionem etiam multorum mundorum. Esti∣us in locum.
• d 1.16

  Loqui∣tur hic, non de qualibet potesta∣te, sed ea, quam Apostolis dabat, id est, de potesta∣te regni sui spi∣ritualis acqui∣rendi, colligendi∣que, quam ad rem Apostolos mitt••∣bat. Maldonat in locum.
• * 1.17

  Suarez de Deo uno & Trino. tract. 3. de trini∣tate lib. 6. cap. 4. pag. 445, 446. Raynaudus de libertate pag. 52, 53.
• * 1.18

  Suarez de Deo uno & Trino, tract. 3. de Tri∣nitate lib. 12. Becanus Summae Theol. Scholast. partis primae Tom. 1. p. 514. 515. Francis∣cus Amicus Cursus. Theol. Tom. 1. disp. 27. Sect. 2.
• * 1.19

  Gerard deper∣sonâ & officio Christi cap. 12.
• f 1.20

  Judicare describitur ali∣ter pa••ris quàm filii. Describi∣tur enim pater non judicare, eâ ratione, quia non exerce•• per∣sonam sensibilis judicis: quia pa∣ter non est homo, non est judex sensibilis: deill•• enim judicio est sermo, quo mun∣dus est judica••∣dus.
• * 1.21

  Observ.
• * 1.22

  Theol. med. lib. 1. cap. 21. Sect. 32, 33, 34, 35.
• * 1.23

  Judicium ul∣•…•… num exerce∣tur à Christo, tanquam à Re∣ge: potestas e∣nim Judicandi est pars mune∣ris regin Respe∣ctu fidelium provenit à gra∣tia, & est fun∣c••io regni gra∣tiae, Christo Medi tori essē∣tialis, sed resp••∣ct•• in•…•…delium est potestatis tantum ac do∣minii à patre concesli, spe∣ctans quidem ad media••ionis aliquam per∣fectionem, sed non essen∣tialem, Ames lib. 1. cap. 41. Num. 20.21.
• * 1.24

  See the gene∣ral History of the Nether∣lands, &c.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.26

  Non apponitur hic conjunctio e∣nim, quia non referuntur haec verba ad imme∣diate praeceden∣tia, sed ad illa, qui de caelo venit supra omnia est. Et ut penetres contextum ad∣verte, 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.
• h 1.27

  Formalis sermo cogit ad inteligendum quod de filio incarnato est sermo. Nam di∣lectio quâ pater diligit filium, ratio est quod incarnato omnia tradita sunt, & non est ratio quòd filio, prout est ab aeterno genitus, tradita sint om∣nia; Quonia•• non dilectione, sed generatione omnia tradita sunt unigenita Dei, sed eidem unigenito filia hominis, ex pa∣terna dilectione omnia tradita sunt.
• * 1.28

  Cartwright upon the place
• * 1.29

  Apud Hebraeos viri celebres di∣cuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, viri nominis, quos graeci vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: quo modo etiam in vernaculo nostro sermone loquimur. Beza.

  Cornel. Alapide hath also the same note: but he fetcheth it out of Beza, as it will appeare to any one that will compare them together.
• * 1.30

  Qui de ecclesia non sunt subjecti sunt Christo, ficu•• quae sub pedibus habemus, nempe ut vilia, & digna quae conculcentur et conterantur. Zanchius.
• * 1.31

  Bayne.
• * 1.32

  Three daies the corps of this great Monarch is said to have laine neglected, while his servants at∣tending to im∣beazle his move∣ables: in the end his youngest Son Henry, had it conveyed to the Abbey of Cane; where first at the entry into the Towne, they who carried the corps, left it alone, and ran to quench an house on fire: af∣terward brought to be intombed, a Gentleman stands forth, and in sterne manner forbids the inter∣ment in that place, claiming the ground to be his inheritance, descended from his Ancestors, & taken from him at the building of that Abbey; appealing to Row, their first founder for justice: Whereupon they were faine to compound with him for an annuall rent. Such adoe had the body of him after death (who had made so much in his life) to be brought to the earth; and of all he at∣tained, had not now a roome to containe him, without being purchased at the hand of another, men esteeming a living dog more then a dead lyon. Daniel. Hist. England. p. 50, 51.
• * 1.33

  notandum est non dicit, ut fiat dominus, scilicet ut accipiat jus & potestatem dominandi: sed ut dominetur, id est, ut exerceat acceptae patestatis et dominii usum. Nam Christus a primo instanti suae incarnationis, ratione unionis Hypostaticae, fuit dominus omnium, sed post mortem hujus dominii plenum exercitium accepit. Cornel Alapide.
• * 1.34

  Dicendum, quòd Christum verè fuisse mor∣tuum est articu∣lus fidei: unde assercre omne il∣lud, per quod tol∣litur veritas mor∣tis Christi, est er∣ror contra fidem. Propter quod in epistolâ Synodali Cyrilli dicitur, fi quis non confite∣tur Dei verbum passum carne, et crucifixum car∣ne, et quod mor∣tem gustavit car∣ne, anathema fit. Pertinet ad veri∣tatem mortis ho∣minis velanima∣lis, quod per mor∣tem definat esse homo vel animal: mors enim ho∣minis vel anima∣lis provenit ex separatione a∣nimae, quae com∣plet rationem a∣nimalis vel ho∣minis. Et ideò dicere Christum in triduo mortis hominem fuisse simpliciter, et absolute loquen∣do, erronecum est.
• * 1.35

  Nequè quic∣quam Authori∣tatis in istius∣modi ceremoniis instituendis ex co possunt homi∣nes fibimet ar∣rogare, quod ec∣clesiis omnibus mandatur, ut om∣nia decenter et ordine faciant, 1 Cor. 14.40. Nequè enim or∣dinis, nequè de∣cori ratiopostulat ut res aliquae sa∣crae de novo in∣stituantur, sed utillae, quae à Deo sunt institutae, er modo adhibeantur, qui earum dignitati est consentaneus: neque pertinent ordo & deco••um ad res sacras tantùm, sed etiam officia civilia, in utris{que} enim confusio & indecorum sunt vitia opposita debito illi modo, qui requiritur ad eorum justum siuem et usum con∣sequendum.
• * 1.36

  Reply to Nor∣ton, pag. 9.10.11.12. Freshsuit against Cere∣monies, &c. The dispute a pag. 56 usque ad 81.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. lib. 1. cap. 11. Actus maximè multiplicati con∣suctudinem effi∣ciunt. Thom. 1 a. 2 ae. q. 97. Art. 3.
• h 1.38

  Non latebat Bell••rm. distin∣ctio illa, quam Thomas tradit in. 1. dist. 12. q. 1. a. 3. Et contra Gentes. l. 3. c. 70. de mediato et immediato: dici scilicet haec vel ratione virtutis mediatae et im∣mediatae, vel ra∣tione suppositi. Immediatio (ut loquuntur) vir∣tutis est, quando inter virtutem causae & effe∣ctum nulla alia virtus intercedit, aut alia causa proprie dicta il∣tius effecti: quamvis interce∣dat suppositum aliquod tanquam instrumentum: hoc sensu, omnes veri ministri vocantur et con∣stituuntur in ec∣clesi â immediatè à Deo, immedi∣atione scilicet virtutis. Eccle∣sia tamen inter∣cedit inter De∣um et ministros in illa vocatione tanquam instru∣mentum 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. Elect∣ores igitur non dant porestatem, ne{que} sunt causa potestatis illius quam habet Pastor. Ames Bellar. Ener. tom. 1. pag. 250,
• i 1.39

  In nomine Christi ut ali∣quid fiat, requi∣ritur quidem Authoritas Christi, ut cau∣sa efficiens: sed simul etiàm re∣quiritur, ut ma∣teria, forma & finis actionis fit Christo, & vo∣luntati ejus con∣veniens, ita ut to∣ta natura actionis talis fit, qualem Christus probat & agnoscit pro suâ. Ames. Bel∣larm. Enerv. Tom. 2. l. 1. p. 1.
• * 1.40

  Sir Francis Bacon.
• * 1.41

  Knowles his Turkish Hi∣story.
• * 1.42

  Plutarch.
• * 1.43

  Ʋse 2. of Consolation.
• * 1.44

  Nota, omnia vestra sunt, non quasi omnia bona sint com∣mania, uti erant in statu innocentiae, aut quasi justi om∣nium rerum sint propriè domini, &c. sed vestra sunt, non possessione, sed fine & usu, quia scilicet vobis in ministerium & auxilium salutis deputata & da∣ta sunt, ita An∣selm. Amb. Theodoret. S. Thom. Chry∣sostom: data, inquam, ad usum vel rea∣lem, vel menta∣lem, qui est in omnibus crea∣turis agnoscere, & laudare cre∣atorem, & hoc est quod vulgò dicitur, fideli totus mundus divitiarum est. Corn. à Lapide in Locum.

  Universalem enumeratione illustrat, Vestri sunt omnes ministri, summi, infimi, &c. Vestrae sunt omnes res, totus, inquam, mund us, &c. Vestra omnis conditio, vita & mors, &c. Vestri denique omnes eventus, presentes in hac vita, prosperi et adversi, vel futuri in altera vita. Omnia, inquit, vestra sunt. Anabaptistae abutuntur hoc loco ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facultatum pro∣bandam Apostolus verò non loquitur de possessionibus civilibus, sed de ordine divino, quo omnia debent servire utilitati Ecclesiae, quia omnia sunt condita ad piorum salutem & commu∣nicationem officiorum charitatis, quae non tollit justitiam, sicut nec Evangelium tollit politias. Nec loquitur Apostolus de omnibus individuis, sed de omnibus speciebus rerum. Pareus in Locum.

  See also Reynold's vanity of the creature. pag. 27, 28.
• * 1.45

  Aynsworth.
• * 1.46

  Diodati.
• * 1.47

  Vse 6. of Ex∣hortation.
• * 1.48

  Vse 1. of Ex∣hortation.
• * 1.49

  Use 2. of Ex∣hortation.
• * 1.50

  In una itaque specie officii, totum genus o∣fficiorum intel∣ligimus. Ita quod explican∣do debitum ab∣luendi pedes, comprehēditur debitum cujus∣que officii tam corporalis, quā Spiritualis: quia & ipsa ablutio à Iesu corpora∣lis quidem ex∣ercitata est, Spi∣ritualis verò sermone exposi∣ta. Intendit er∣go ad literam-Iesus, ut ab ip sius exemplo cognoscamus nos debitores invicē ad mu∣tua officia, qui∣bus opus est tā ad corpus quàm ad Spiritum. Mutua siquidem praecipit dicendo alter alterius. Sed intellige proportionaliter; ut non dedignentur superiores exercere officia sibi congrua tam ad corporis quàm ad Spiritus aliorum utilia: ex quo Iesus Dominus non horum aut illorum sed omnium, & magister non horum aut illorum sed omnium, dignatus est sponte tam vile exercere offici∣um lavandi pedes piscatorum, &c. Exemplum enim dedi vobis. Ne facta à Iesu domino & magistro admiranda potius quam imitanda acciperemus, explicat imitanda. Cajetan. in locum.

  Speciem ponit pro genere, nam per lotionem pedum, quod omnium ministeriorum humilli∣mum est, omnia exempla, omnia ministeria intelligit humilitatis. Maldonat. in locum.

  Quod ad externam pedum ablutionem attinet, minimè fuit Christo propositum talem ritum sacrum in Ecclesia instituere, sed secutus morem, illis temporibus & regionibus ab ultima vetu∣state consuetum, ablutionis pedum, ad viatores praesertim vespere excipiendos (ut ex quamplu∣rimis Scripturae locis apparet) hoc genere sermonis mutuam verorum Christi Discipulorum om∣nium inter se conjunctionem ad quid vis muruae aedificationis causâ praestandum commendavit, non verbo tantum, sed suo quoque ipsius exemplo. 1 Cor. 9.19.1 Tim. 5.10. Luc 7.44. Ge∣neralis est ergo haec praeceptio, mutuam Christianorum omnium inter se charitatem omni offi∣ciorum genere testandam complectens, & quidem iis inprimis conveniens, quos Dominus caete∣••is & doctrina & omni verarum virtutum exemplo praefecit, inter quas excellit profecto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tantopere ipsis commendata. Mat. 20.27,28. Beza in locum. Vide Piscatorem in locum
• * 1.51

  Tu mihi? quid est tu? quid est mihi? cogitanda sunt potius, quā dicenda, ne forte quod ex iis verbis aliquate∣nus dignum con∣cepit anima, non explicet lingua. Aug. Oratio est abo∣minantis remab∣surdam, & indignam: nam interrogando quidnam faciat Christus, quasi manū illi injicit Calv. in locum. Interrogatio ad∣mirantis & de∣trectantis tanquam rem absurdam mi∣nimeque decen∣tem. Piscat. in locum.
• * 1.52

  Crucifixion was a death that commonly servants were sentenced unto, seldome times freemen, whence it is many times noted out by the name of servile supplici∣um by Tacitus Godwin Rom. Ant.
• * 1.53

  Holingshed pag. 151, 152.
• * 1.54

  Non dicit au∣tem servos Iesu, quod consequen∣ter videbatur dicendum, quia Iesum dixcrat Dominum, sed i dicit, quod est longè inferius atque humilius, servos vestros. Attamen ne ni∣mis abjectè de suo ministerio l••∣qui aut sentire videatur, add it per Iesum, vel ut habent Graeca & Syriaca, propter Iesum, quemad∣modum etiam le∣gunt atque expo∣nunt Ambrofia∣ster & Selulius. Videtur autem in hac parte non repetendum ver∣bum, quod prae∣cessit, praedica∣mus. (non enim in eo versabatur Apostolorum praedicatio, ut an∣nunciarent se esse servos hominum) sed aliud quippi∣am supplendum, velut, exhibemus, fatemur, aut pro∣fitemur, aut quid simile, ut sensus sis: Nosmet-ipsos autem vobis exhibemus ut servos, palam fatemur nos non aliud esse quàm 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.
• * 1.55

  Causam bre∣viter inserit sal∣vificae Christi potentiae, quia semper vivit. Sed et Angeli semper vivunt, & nos semper vivemus: vide∣tur igitur causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mini∣mè. Vita enim Christi non ab∣solutè, sed rela∣tè ad suum sa∣cerdotium est nobis causa sa∣lutis. Vivit è∣nim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper, non otiosus, nec sibi tantum beatus••sed sacerdotio & regno suo defungens, s••que invigilans. Sic Rom. 5.10. in perpetua Christi vita fundari docet salutem nostram: & cap. 6. v. 8. vitam Christi nostram vitam facit. Additur igitur finis perpetuae vitae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ut interpellet pro nobis. q. d. vivit non sibi, sed nobis, nostrae salutis causam asserens in Dei con∣spectu. Tacita subest occupatio: Potest servare: At à posse ad esse non est firma consecutio. Imò non potest solum, sed & vult: quia voluntatem interpellatione testatur. A posse autem & velle ad effectum bene sequitur. Et potest igitur & vult Christus nos servare. Potest, quia sacerdos semper vivens: vult, quia interpellat pro nobis. Idem tribuit Christo Rom. 8.34. Heb. 9.24.
• * 1.56

  Use 1. of Con∣solation.
• * 1.57

  2. Of exhorta∣tion.
• a 1.58

  De ipso verò Capite nostro Apostolus ait: Quia in ipso in∣babitat omnis plenitudo Divi∣nitatis corporali∣ter. Non ideò corporalitèr, quia corporeus est Deus, sed aut verbo translato usus est, tanquam in templo manufacto non corporaliter sed umbraliter habitaverit, id est, praefigurantibus signis. Nam illas omnes observationes umbras futurorum vocat, etiam ipso translate vocabulo, Summut enim Deus, ficut scriptum est, non in manufactis templis habitat, &c.
• b 1.59

  Insanctis inest per grati∣am & habitat in eis, suum spiritum in illis exerens, unde illud 2 Corinth. 6. inha∣bitabo, & inam∣bulabo in eis, sed nunquam vel in ipsis, vel in Angelis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Ergo aliud significat haec vox, quàm verè: quasi umbris ceremoniarum opponatur bàc veritas. Nam ve∣rè etiam, & non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habitat in sanctis.
• * 1.60

  c Duae substantiae integrae acciden∣taliter unitae non denominant se substantialiter sed tantum deno∣minativè: ut homo dici••ur vestitus, non vestis. At in no∣stro casa deno∣minatio est sub∣stantialis, quia Deus dicrtur ho∣mo, & non tan∣tum humanatus & vicissim ho∣mo dicitur De us & no tan∣tum Deifer, ut Nestorius dicebat Becan. Sum. tom 5. Cap. 6. q. 2.
• d 1.61

  Duae for∣mae, quae in abstracto non praedicantur de se invicem, non possunt etia m de se in∣vicem praedicari in concreto, nisi propter con∣junctionem in eodem suppo∣sito, ut patet in calore, & luce. At huma∣nitas & Divi∣nitas sunt di∣stinctae formae; nec una dealte∣ra praedicatur in abst racto: Er∣go nec in con∣creto possunt de se invicem praedicari, nisi uniantur in ea∣dem personâ. In Christo au∣tem praedican∣tur de se invi∣cem, quia rectè dicimus, Deus est homo: & homo est De∣us: ergo in Christo uniun∣tor in eadem persona. Sum. Theol. tom. 5. cap. 6. q. 2.
• e 1.62

  Nisi pleni∣tudo Deitatis in Christo eo modo habitare dicatur, ut in ipsius car∣ne habitet, tolii∣tur discrimen inter inhabitans, & habitaculum, ac dicetur divi∣nitas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in ipsa. In Deo omnia sunt essentialia, seu in ipsa essentiâ, ergo illius respectu inha∣bitans ab habitaculo distingui nequit. Quicquid de Christo praedicatur, vel secundū divinam tantùm, vel secundum hum anam tantùm, vel secundum utra nque naturam de ipso praedicatur. Sed in ipso habitare totam plenitudinem Deitatis, non de divin••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 huma∣nâ 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, quàm in reliquis sanctis plenitudo Deitatis habitat, videlicet personaliter. De Persona & •…•…ficio Christi. p. 452.
• f 1.63

  Fuisse autem & esse verum Deum docet primùm illa vo∣ce, Deitatis, cum verbo inha∣tandi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & cum ad∣verbio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conjun∣cto. Significat enim ipsam Dei essentiam perpe∣tuò & insepara∣bilitèr non simplicitèr in∣esse, sed inhabi∣tare in Christo, quatenus homo est, non ut in sanctis hominibus per gratiam, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ne{que} ut in beatis Angelis, per plenitudinem gloriae; sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inhabitare. Qui igitur verus est homo, eundem, id est, eandem personam esse verum Deum. Deinde, idem demonstrat Apostolus, cum addit plenitudinem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; perfectum enim esse Deum, eóque patre ad Deitatem quod atti••et, minimè minorem: ficuti etiam liberi nostri non minus homines sunt, quàm 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in co inhabitat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non igitur una plenitudo Deitatis est in patre, & altera in filio, sed eadem & tota plenitudo est in Christo, quae et in patre: eo{que} Pater & filius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •…•…us idem{que} Deus sunt; alioquin non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esset infilio: quia aliquod aliud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esset in Patre: ità duo essent Dii: sicuti etiam aliud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humanitatis crat in A damo, & aliud in Eva, & ideo licet specie unus essent homo, numero tamen non crant, sed duo homines. Nunc autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est in filio, ait •…•…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.
• g 1.64

  Praeterea non dicit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Divinitatem, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Deitatem, ut magis etiàm expresse loquatur. Quamvis enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe synonyma su••t, & Divi∣nitatis nomen consueverit naturae ipsi divinae significandae adhiberi, tamen novorum Euty••hianorum pravitas huc nos ad••git ut haec duo discernamus, quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Divinitas, attributa, & quidem in iis, qui propterea divini vocantur, creata, potiùs quàm divinam naturam, essentialitèr declaret: Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deita•…•…, quàm de sententiâ Apostoli quicquam detrabere. in locum.
• h 1.65

  Apud Grae∣cos differunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sicut apud Latinos habitare, & commorari. Sic enim Cicero, na∣tura, inquit, do∣micilium nobis non habitandi sed commorandi dedit. Ideo etiam Petrus vitam nostram 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat ele∣ganter, 1 Epist. 1.17. This note Cornel. a Lapi∣de filcheth out of Beza, without the least mention whence he hath it.
• i 1.66

  Notandae sunt autem hae duae particulae, 1. plenitudo Divi∣nitatis, 2. Cor∣poraliter. Nam illae significant, aliter in Christo, aliter in aliis sanctis habitare Divinitatem: In Christo habitat per plenitudinē, in aliis per divisionē, 1 Cor. 12.4. In Christo corporaliter, id est, vere, & substantialiter, in aliis partici∣pativè. Nam ipsa Divinitas verè & substantialiter est in Christo: In aliis per dona quaedam a Divinitate participata. Beca∣nus Sum. Theol. tom. 5. cap. 7. quaest. 3.
• k 1.67

  Quâ de causa divinis monitis, incitamur, ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus, in quo, id est, in cujus doctrina omnis divinitatis ple∣nitudo continetur; in quod nihil aliud est quàm Christi disciplinae cam vim esse, ut non partem ali∣quam salutiferae veritatis, non umbram, non nutu significatam, sed clarissimam plenissimamque divinae voluntatis rationem complectatur. V••lkel. De verâ Relig. lib. 3. cap. 5. pag 47.
• * 1.68

  Ex Divinitate quoque corpora∣liter in Christo habitante coës∣sentialitatem hanc concludi minimè posse, inde perspicitur, quod Divinit at is nomine, nec Dei, nec Christi na∣tura, sed divinae voluntatis noti∣tia, Deí{que} colendi ratio intelligi potest, atque adeo debet. Quam quidem plenitu: dinis vocabulo amplificare, & corporaliter Christo, id est, ipsius doctrinae inesse, ideò asse∣rere voluit Pau∣lus, ut divinae veritatis cogni∣tionem perfectam solidam, nulla{que} ex parte adum∣bratam, ut in le∣ge fiebat, Christi institutis conti∣neri intellige∣remus, id quod satis, ostendit, Divinitatis nomine, essentiam ipsius Dei altissimi intelligi nequaquam debere &c. Volkel. l. 5. c. 10. p. 437, 438.
• * 1.69

  Christum autem saepenumero, non Christi personam aut naturam, sed per metonymicam dicendi figuram aliud quippiam, vel ad Christum respiciens, vel ab illo profectum designare, ex tllis locis perspicuum est, ubi Christus mysterium inter homines appellatur, Col: 1.27. & ubi Christum accepisse, Col. 2.6. Christum didicisse, Eph. 4.20. Christum induere debere, Rom. 13.14. aut eundem induisse, Gal. 3.27. in Christo esse, 2 Cor. 5.17. in Christo denique ambulare dicimur, Col. 2.6. Hoc autem in loco Divinitatis plenitudinem, Christo corporaliter inhaerentem, non naturae alicui, sed philosophiae, legalibus{que} institutis, utpote umbratilibus opponi manifestissimum est. Unde efficitur, id ejus nomine intelligendum esse, quòd paulo ante diximus. Volkel. loco praedicto.
• l 1.70

  Dicti Apo∣stolici Col. 2.9. In Christoha∣bitat tota pleni∣tudo Deitatis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hanc proferunt interpretationem, quòd in doctr. Christi voluntas Dei plenè & in∣tegrè nobis sit manifestata Schmal: con∣tra Frantz. p. 67. Catech. Racov. p. 354. Ostorod. in disp. contra Tra∣delp p. 2. c. 11. p. 195. urgent con∣nexionem textus, quia in antecc∣dentibus agitur de doctrinâ Christi, quibus hoc dictum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. & 9. De personâ & officio Christi. p. 444.
• m 1.71

  Connexio textus per no∣stram inter∣pretationem non labefactatur. Inde enim at{que} idcò filius Dei confilium & voluntatem Pa∣tris de nostrâ salute nobis ple∣nè manifestavit, quia est in sinu Patris, Jo. 1.18. quia est verus Dei filius, Qui solus novit Pa∣trem, Math. 11.27. Qui est ve∣rus Deus, in quo juxta naturam humanam tota plenitudo ••ei∣tatis habitat. Omnis plenitudo Deitatis non est voluntas Dei re∣velata, quià hìc ex parte cognos∣cimus, 2 Cor. 13. v. 9 sed significat perfectissimam Dei essentiam. Gerhard de per∣sonâ & officio Christi pag. 444.
• n 1.72

  Videt Enjedinus perquàm durum esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plenitudinem de voluntatis divinae pate∣factione accipere, ideo sine ullo argumento fingit incuria scribarum scriptum faisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gerb. loc. praedict.
• o 1.73

  Verbis Col. 2.8. Admone∣mur, ut Christ•• capite nostro con∣tenti, id est, in solâ tllius disci∣plinâ acquies∣centes, non Phi∣losophicis insti∣tutis, quae ad Divinum cul∣tum nihil affe∣runt momenti: non hominum commentis, per quantumvis ve∣ritatis speciem inductis, non denique discipli∣nae Mosaicae, quae ad Christi instituta respe∣ctu habito, um∣brae instar obti∣net, nos trada∣mus abducendos: Cùm in Christi doctrinâ, non adumbra••a aut imperfect a rerum divinarum, sed corporalis, ea{que} tota ac plena id est, verissima simul atque absolutissima divi••ae voluntatis expl catio con•…•…neatur. Atque hmc esse omnem illam divinitatis plenitudinem à Paulo ibidem commemoratam, non autem, ut multi existimant, divinam essentiam sivè natur••m. tùm ipsa loquendi formula, tum verborum contextus, tum res ipsa do••et. Primò enim, is loquendi modus e••usmodi est, ut divini••atis istius, de quâ A∣postolus sermonem habet, pa••tes qua••dam innuat; quandoquidem non divinitatem simpliciter, sed ejus plenitudinem, & quidem omnem, seu totam, commemorat: ut facile appareat, id dicere vo∣luisse Apostolum: In Christo, sive in ipsius doctrinâ, non aliquam divinitatis particul••m contineri, qualis suo modo, vel in Philosophia, vel in h••minum sapientum institutts, vel in disciplinâ Mosaieâ comprchendi videtur: sed omnem plenitudinem Divinitatis, id est, perfectissimam divinae volumatis explicationem comprehendi. Divin••m autem essentiam, seu substa tiam in divers••s partes distrahi, ut nimirum in aliis particulatim, in aliis verò plenissi∣mè habitet, nemo sanus dixerit. ••olkel. lih. 6. cap. 5. pag. 641. Vocabulum plenitudinis &c. satis ostendrt, Divinitatis nomine, essentiam ipsius Dei alti••simi intelligi nequaquam debere. Quid enim alioqui necesse fuisset plenitudinis istius Divinitatis, & quidem omnis, meminisse? quasi verò susp••cari quispiam potuisset, eam in illo, in quo habitet, non plenam, vel non usquequaque ple∣nam esse. Volkel. lib. 5. cap. 10. pag. 437, 438.
• p 1.74

  Deinde in ipsâ verborum comprehensione aperte videmus Divinitatis ple∣nitudinem in Christo habitan∣tem, doctrinis ab ip••ias disei∣plin•• alienis opponi, & sic Christum hoc in loco, si modo op∣positionem istam omni absurditate liberare volu∣mus, pro suâ doctrinâ accipi, vel saltem eate∣nus quatenus do∣ctrinam illam tradidit, rovam∣què religionem hominibus prae scrip••it, confide∣rari; quo pacto et alibi Christi nomen usurpari videmus. Volkel. lib. 6. c. 5. p. 641.
• q 1.75

  Doctrinis, et traditionibus: hominum oppo∣nitur, non mod•• Christi doctri∣na, quam Chri∣sti nomine acci∣pere idem coact•• est, sed ipse Christus, quippe qui est caput uostrum, fons omnis salutaris sapientiae ad vi∣tam aeternam necessariae, ex quo omnes noti∣tiae divinae rivu∣li in Ecclesiam derivantur. loc. praedict.
• r 1.76

  Denique vox corporaliter id, quod asserimus, ostendit: nam pr••terquam quod, quicquid alii dicant, nequaquam oftendi possit quo pacto divina substantia corporaliter in quopiam habitare queat; satis tum ex hoc ipso loco, tum ex verbis illis, quae infra v. 17. habentur, apparet, corpus opponi umbris; & fic corporalem inhabitationem umbratil••, qualis in lege f••it, id quod nihil ad divi∣nam substantiam pertinet, sed ad voluntatem. lib. 6. cap. 5. pag. 641.
• s 1.77

  Personalis communicatio proprietatum est communio, vel concursus ad casdem operatio∣nes, ita ut fim••l praestentur ab utra{que} natura, sed secundùm suas distinctas proprietates. Ames med. Theol. lib. 1. cap. 18. sect 21.
• t 1.78

  Attributa Divina communicata sunt humanitati Christi, non in se, sed in supposito, seu personâ verbi: nam humanitati datum est, ut subsistat in persona verbi, quae est omnipotens, omni∣scia, ubique praesens, vel ut alii loquuntur, per unionem hypostaticam factum est, non quidem, ut humanitas in se sit omnipotens, omniscia, & ubique prasens: sed ut fit humanitas illius personae, quae est omnipotens, omniscia, & ubique praesens. Becanus Summa Theol. Tom. 5. cap. 7. quaest. 3. pag. 118, 119.
• u 1.79

  Attributa divina commu∣nicata humani∣tati, non solùm in personâ ver bi, sed etiam in ipsa humanitate, non tamen pro∣ximè, immedia▪ tè & formali∣tèr; sed tantùm mediatè, consc∣quenter, & i∣denticè: nam sola subsistentia verbi proximè, immediatè, & formalitèr com∣municata est hu∣manitati in se, & per illam proximè immediatè, & formaliter subsistit humanitas. Sed quia illa subsistentia reipsâ idem est cum essentia & a tributis divinis, ideò consequenter, & identicè essentia & attributa divina communicata sun•• humanitati. Non ut humanitas per illa sit omnipotens, omniscia, & ubique praesens, sed ut per illa, q••atenus identificantur cum subsistentia subsistat. Sum. Theol. tom. 5. cap. 7. quaest. 3. p. 119.
• x 1.80

  Si humani∣tas Christi ali∣quo mo o sub∣sistit, aliquo mo∣do est suppositum aut persona, & proindè aliquo sensu verum erit Christum assumpsisse suppositum, aut personam: at absurdum est posterius: Ergò etiam prius. Probatur connexum, quia suppositum & subsistentia reciprocantur, adeo ut omne suppositum habeat subsistentiam, & omne subsistentiam habe•…•…s sit suppositum. Dicet aliquis: ergo caro Christi pla••e destituitur personalitate. Respondetur, eam non destitui personalitate, hoc sensu, quasi non sit personae alicuì unita est enim u•…•…ta personae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sed quod subsistentia propriè, & formaliter ei neque in sit, reque attribui possit.

  Idem etiam sic demonstrari potest: Si humana natura Christi subsistit, vel per se subsistit, id est, ex se subsistentiam habet, vel subsistit quatenus existit in persona 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: prius a null: admittetur at ne{que} posterius man••festa absurditate caret; quòd sic probatur▪ Caro Christi, quatenus existit in p••rsoná 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet modum quendam existendi, subsistentiae contrarium, ergo non subsistit. Probatur Antecedens; esse in alio supposito, & subsistere, seu esse per se, & ex∣tra omne aliud suppositum, sunt duo oppositi modi existendi, at caro Christi, quatenus existit in personâ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, habet priorem modum existendi, i. e. existit in supposito: ergo non potest habere posteriorem, qui ei è diametro opponitur. Philos. Theol. Exercit. 1. art. 12. pag. 55, 56.
• y 1.81

  Est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & non Extra carnem; quia non est separa••us a carne; 〈◊〉〈◊〉 extra carnem; quia non est inclusus car∣ni. Altin. loc. Com. part. 2. p. 261.
• z 1.82

  Prima ob∣jectio Luthera∣norum sumitur ex vi unionis hypostaticae hoc modo. Quando duae res insepa∣rabiliter inter se unitae sunt, tunc ubi est una, ibi necesse est alteram esse; ali∣oqui, si una esset alicubi, ubi al∣tera non est, iam non essent inse∣parabiliter inter se unitae. S••d humanitas Chri∣sti, & persona verbi sunt inse∣parabiliter inter se unitae. Ergo u∣biest persona ver bi: ibi est huma•• nitas Christi; at persona verbi est ubique; ergò & humanitas est ubique & con∣firmatur ex Damasceno lib. 3. cap. 3. ubi ait, humanitatem et personam ver∣bi, non solum inseparabilitèr, sed etiam indistanter unitas esse. Ita{que} non distat ab alia. Distaret autem, si una esset ubique, & altera in certo tantum loco. &c. Beca: Sum. Theol. tom. 5. c. 7. q. 4.
• * 1.83

  Loc. Com. part. 2. p. 261
• a 1.84

  Secundum verò quod erat probandum, re∣pugnare scilicet unionem esse in∣trinsecam ver∣bo, probatur ex multis impli∣cantiis. Prima autem & fun damentalis est, quia haec unio nec potest esse creata nec inere ata••non creata, ut ab omnibus conceditur, eti∣am ab adversa∣riis, quia dare∣tur mutatio in verbo: quod verò non possit esse in∣increata, de quâ est quaestio, pro∣batur.

  Primò, quià, ut saepiùs di∣ctum est in dis∣put 4. Philos. in primâ dissicul∣tate, unio est essentialiter nexus actualis sienim esset p••teutialis, requireretur alia actualis, quae actualiter nectat extrema: Standum est igitur potiùs in priori unione, & dicendum, quòd illa est actualis•…•… ergo unio est actualis nexus, quomodo potest ••ste nexus concipi ab aterno in verbo, & non nectere, seu unire verbum actualiter cum naturâ creatâ?

  Secundo probatur, quià ha•• unio di••eret ••antum ordinem ad naturam creatam, ergò dependeret ab illa, est autem absurdum ut res increata totum suum esse habeat dependentèr ab aliquo creato quia non haberet majorem necessitatem, quam ens creatum. Quod verò talis unio diceret ordinem ess••n∣tialem ad creaturam, probatur, nam non potest intelligi ratio extremi unius unionis cum al••ero sine intrinseco & transcendentali respectu ad illu•• aliud. Quarto probatur, quia ratio actualis unionis exsuâ essentia est quid incompletum & ordinatum ad alterum; est enim essentialiter conjunctio duorum ad constitutionem vnius tertii-non ergo potest Deo convenire formalitèr & intrinsece, quin dicat imperfectionem in Deo, a quâ non potest abstrahere. Remanet igitur ex dictis proba∣tum, quod quid unio non potest afficere intrinsece nisi tantum unum extremum, & quon••am hoc extremum non potest esse verbum, sequitur quod afficiat intrinsecè tantum humanitatem.
• b 1.85

  Illa autem propositio, Chri stus ubique est Homo, distin∣guenda est. Nam si illa p••rticula ubique, cadit su∣pra praelicatum Homo, tunc falsa est proposi∣tio. Ratio est, quia praedicata supponunt pro formali signifi∣cato: ergò homo, quando est prae∣dicatum, suppo∣nit pro humani∣tate. Cùm ergò dicitur, Christas ubique est ho∣mo, sensus est, Christus ubique habet suam hu∣manitatem. Quod falsum est, ficut etiam falsum est dice∣re, Christus ab aeterno est homo, id est, ab aeterno habet suam hamanitatem. Si autem particul•• ubique conjun•• gitur praecisè cum subjecto, tunc admitti porest illa propositio, Christus ubique est homo, id est, Christus, qui est ubique, est homo. V••l Christus ubique existens, est homo. Hinc patet, eodem mode distinguendam esse hanc propositionem: verbum ali••ubi non est homo. Nam vera est hec sensu: verbum alicubi est fine humanit 〈◊〉〈◊〉: vel verbum alicubi non habet suam humanitatem. Falsa est hoc sensu: verbum alicubi existens non potest dici homo: vel, verbum alicubi existens, non est homo. Similes sunt hae duae: Anima alicubi est fine capite, &, anima alicubi existens, non est forma capitis, Haec enim falsa est, illa vera. Becan. Sum. Theol. tom. 5. cap. 7. quaest. 4. pag. 127, 128.

  De illa propositione, Christus ubique est homo, si illud, ubique •…•…at supra praedicatum, homo, D. Thom. dicit in rigore esse falsum, quia praedicata formalitèr tenentur: &, ideò illud, ubique cadit supra humanitatem ipsam, & significat, illam esse ubique, seu ubique copulari tali supposito. Sicut haec etiam est falsapropositio, Christus ab aeterno est homo, propter eandem rationem: & haec similitèr, anima, ubicunque est, informat manum, &c. Si tamen adverbium pr•…•…isè conjungatur cum subjecto, admitti potest illa locutio: sensus enim erit, hoc suppositum, quod est ubique, esse hominem, & de illo ubique existente verè diciposse, esse hominem. Suarcz in tert part. Thomae disput. 32. sect. 4. pag. 532.
• c 1.86

  Duplex est compositio, una hujus ex his, alia hujus ad hoc. Prima composi∣tio est, sicut com∣positio hominis ex anima & cor∣pore, ex quibus, tanquam ex par∣tibus, consistit intrinsecè. Secunda composi∣tio est accidentis ad subjectum, vel subjecti cum accidente. Non enim subjectum compositum est ex subjecto & accidente: nec accidens ex acci∣dente & subje∣cto, sed unum est alteri composi∣tum, id est, cum alio positum, quamvis aggre∣gatum ex ut o{que} possit dici com∣positum ex eis: Tunc ad quaestionem dicendum, quòd persona verbi post incarnationem non fuit composita prima com∣positione, quae est hujus ex his. Cujus ratio est, quia omne tale compositum dependet ex compone••tihus, tanquam ex partibus constituentibus ipsum, & est posterius ipsis saltem ordine naturae. Sed persona∣litas Christi non dependet à natura divina & humana, tanquam ex partibus constituentibus ipsam, nec est aliquid posterius ipsis. Imò praeexistit saltem alteri naturae, s•…•…l humanae, ergò personae Christi non est composita ex natura divina & humana. Si autem loquamur de secunda compositione quae est hajus a•• hoc, adh••c tal••s fit dupliciter, uno modo per inhaerentiam unius ad alteram, qualis est compositio accidentis ad subjectum, & hoc modo persona verbi non est composita post incarnationem, quia nec ipsa, qua subiectivè existit natura humana, nec natura humana potest alicui inhaerere. Quod patet per rationem quia omne quod recipit aliquid inse, per modum inhaerentiae, se habet ad ipsum, ut potentia passiva ad actum & ficut perfectibile ad suam perfectionem. Sed persona divina non potest schabere ad quodcunque aliud per modum potentiae passivae, vel per modum perfectibilis: ergo ipsa non est componibilis alicui per modum inhaerentiae. Alio modo sit talis compositio per sol••m dependentiam habitudinis relati∣vè, ita ut unum fit inexistens, aliud verò subsistens termi∣nans respectum & dependentiam inexistentis, & h••c modo persona divina post incarnationem fuit composita, quia quae prius subsistebat in so••â natura divina, post incarna¦tionem terminavit per suam subsistentiam dependentiam naturae humanae, &c. lib. 3. Dist. 7. q. 3.
• d 1.87

  compositio propriè & rigo∣rosè sumpta ne∣cessariò exposcit, quòd alterum ex componentibus habeat rationem actus, alterum rationem poten∣tiae passivae, sed nihil est in per∣sona Christi, quod habeat ra∣tionem actus in∣formantis, & rationem poten∣tiae ad ejus com∣positionem ergò nullo modo est dicenda propriè composita: Maior ex bis, quae supra notavimus patet. Miner verò osten∣ditur. Quia si fiat comparatio inter naturam divinam & humanam, neutra ratione mactus infor∣mantis, nec rationem potentiae passivae habere potest, quia natura divina, cùm fit purissimus actus per se existens, nec informari nec informare potest. Pratere à, quia in omni cōpositione compositum est quoli∣bet ex componentibus perfectius, at natura Divina nihil perfectius excogitari potest, agitur, &c Si verò fiat comparatio naturae humanae & divinae, ad personam Christi, dici etiam non potest, quod ibi sit compositum expersona & naturis, propter easdem rationes. Super. tert. lib. sentent, controv. 3. art. 3. pag. 71, 72.
• e 1.88

  Compositum est quod ex di∣versis rebus con∣stat, sed Chri∣stus Dominus, quatenus est terminus resul∣tans per banc unionem est verè unus constans ex multis rebus, ergò verè compo∣situs. Confirma tur primò quia terminus hujus unionis non est simplex, ergo Compositus: Nam baec duo imme∣diatè, & cont••a∣dictoriè opposita sunt. Antece∣deus, sc, quod terminus hujus unionis non est simplex in hunc modum probatur Terminus hujus unionis, ut sic, resultavit, seu incepit esse in tempore. Sed ni∣hil, quod huius∣modi est, est om∣nino simplex, er∣gò. Denique hic terminus resultat ex unione plurium rerum distinctarum, ergò non potest esse omninò simplex. Sienim sola significatio vocis confideretur, ipsum nomen unionis opponitur perfectae simplicitati, si propriè de unione fit sermo tum quià quae uniuntur, non sunt idem, tum etiam, quia minus est esse unita, quam esse unum.

  Consirmatur secundò, quia mag••s compositus est Christus, ut est hic homo, quam sola humanitas, quis Christus intrinsecè includit humanitatem, & aliquid aliud, ergo: in tert. part. Thom. tom. 1. disp. 6. Sect. 4. pag. 195. 196.
• f 1.89

  Simplicitas potest compara∣ri ad duo. sc. ad compositionem propriè dictam ex pluribus, & ad unionem ex pluribus: si loqua∣mur primò mo∣do, dico quòd persona est ita simplex ante in∣carnationem sicut post: Si verò consideretur se∣cundo modo, dico quòd potest dici composita, in lib. tert. Sentent. dist. 6. quaest. 3. disp. 16. pag. 84.
• g 1.90

  Illud, quod resultat praecise ex vi hujus compositionis, non est supposi∣tum divinum ut sic, quia, suppositum divinum in hac compositione se habet specifi∣cative, quod autem resultat reduplicative ex hac compositione est suppositum humanum ut humanum, ut terminans scilicet naturam humanam, ut sic autem sub hac formalitate praecisè ut est terminans, est posterius huma∣nitate & pendet ab illâ, quamvis absolute et simplicitèr dicendum non sit, quia propositio face∣ret sensum falsum, quod sc suppositum Christi quod est suppositum verbi, sit posterius humanitate, & pendeat ex illa. Albertinus Corall tom. 2 tert. Corall. Theol. ex praedicam: substant. quaest. 3. dub. 1. pag. 113. Persona Christi quatenus subsistit in natura divina, praeexistit incarnationi: qua∣tenus verò subsistit in natura humanâ non praeexistit incarnationi, sed est terminus resultans per incarnationem. Becanus Sum. Theol. tom. 5. cap. 6. quaest. 2. pag. 101.
• h 1.91

  Verbum car∣nem dicimus factum non im∣mutando quod erat, sed suscipi∣endo, quod non erat, nostra auxit, sua non minuit. Gregor. lib. 9. Epist. 61.
• i 1.92

  Quod verò attinet ad myste∣rium incarnati••∣nis, respondetur, non solum non es∣se inconveniens, verum potius es∣se necessarium ad explicandam veritatem illius mysterii, quòd verbum non as∣sumpserit in hu∣mana natura ali∣qu ïrationē posi∣tivā constituti∣vam personae, si∣vè illa sit res ō∣nino distinct a, sivè modus tan∣tum. Ex quo non sequitur illam naturam non esse perfect am in esse naturae, sed tantum sequitur non esse personam. Et ita intelligendum est, quod Damascenus ait, nempè assumpsisse verbum quic, quid ad veritatem humanae naturae pertinet & ad formalem hominis constitutionem, non verò quod spectat ad personam creatam ut sic. Suarez. Metaph. disp. tom. poster. disp. 34. sect. 2. num. 19. pag. 181.

  Respondetur, Subsistentiam non esse accidens, sed substanti••lem quendam modum qui quidem pertinet ad complementum hominis in ratione suppositi & personae, non tamen ad complementum huma∣nae naturae, nec hominis, ut homo est, for malitèr enim constituitur & essentialitèr, humanitate. Unde fateor deesse humanitati modum hunc, non tamen Christo deesse aliquid, ut sit perfectus homo, quis perfectam habet humanitatem, & altiori subsisientiâ subsistit, & hoc modo dicunt, Dam. 3. de fid. cap. 6. & alii patres ••verbum assumpsisse totum, quod in nostrâ naturâ plantavit, quia quod inassum∣ptibile est, est incurabile, quia perfectissimam humanitatem sibi univit, non tamen illum modum, qui non est de essentia hominis, ut homo est. Su••rez. in tert. part. Thomae. Disp. 8. Sect. 3. pag. 226. 227.
• k 1.93

  Infinita distantia per∣fectionis, quae est inter personam verbi & huma∣nitatem Christi, non obstat, quò minus haec illi uniri possit; modo inter hanc & illam fit sufficiens propor∣tio ad constituen∣dum compositum. Est autem suffi∣ciens proportie, quia humanit is est capax ut actu subsistat per in∣sinitam subsi∣stentiam: sicut est capax ut à Deo producatur per infinitam potentiam. Sicu•• ergò non sequi∣tur, Humanitas Christi, & om∣nipetentia Dei infinitè inter se distant: ergò illa per hanc creari non po••est. Sic etiam non sequitur. Humanitas Christi, & subsistentia verbi insinitè inter se distant: ergò illaper hanc subsistere non potest. Ratio est, quia infinita illa di∣stantia in eo solùm consistit, quòd perfectio creaturae infinitè distet à perfectione Dei: non autem in eo, quòd nulla sit proportio creatoris ad crcaturam in genere causae & effectus, aut subsistentiae divinae ad creaturam subsistentem in genere principii terminantis, & rei terminatae. Becanus Sum. Theol. tom. 5. cap. 5. quaest. 1. pag. 8, 9.
• * 1.94

  Gerhard de persona & officio Christi. p. 454. c. 9.
• l 1.95

  Posita as∣sumptione hu∣manae naturae ad personam verbi, illa propositio (Hic Homo est Deus) verissima est, secundùm omnes regulas Philosophiae, cùm pro eod em suppe∣sito suppo••ant, tam hic homo, quam hic Deus. De Sacramen. Eucharist. l. 3. cap. 19. Vide Scheib. top. c. 12. num. 32. & cap. 14. Bum. 35.
• * 1.96

  Dickson.
• * 1.97

  Hooker. p 297
• * 1.98

  Some thinke i•• to be thus meant, Philosophy, which is vaine deceit: but the conjun∣ction doth shew that here a di∣stinct thing is meant: therefore I take vaine de∣ceit here for all religious rites, which carnall wisedome inven∣teth and obtru∣deth. Bayne in locum.
• m 1.99

  Hinc colligi∣mus: Quicunque verè cognoscit, in Christo homine inhabitare pleni∣tudinem Deita∣tis corporaliter, hoc est, Christum esse & verum, eumque unum cum patre Deum, & verum hominem; is etiam agnoscet, in solo Christo plenitudinem salutis ••ostrae positam elle: e••quecontentus fide Christum apprehendisse, salu∣••em non quaeret vel ex Philosophia, vel ex traditionibus hominum quorumcunque, vel etiam ex Mosis paedagogiâ. Ac proinde••cur homines tot superstitionlbus & idololatriis impliciti, in illis quaerant salutem, causam hancesse, quia non agnoscuat id, quod hi•• tradit Apostolus, nimirum in Christo ho∣mine inhabitare omnem plenitudinem Deitaris. Er cert•• experientia hoc in multis declarat, & multos ego observavi, qui cum defecissent ad Arianismum & Samosatenismum. Posteà etiam facti Pelagiani, salu∣tem collocarunt in nescio qua suâ, quam profitentur, perfectione vitae atque operum. Quid ita? Quia cum non agnoscant Christum pro vero Deo, neque etiam persuadere sibi po•…•…unt, per eum peccata sua expiata esse sanguine illius. Tales sunt ferè Anabap••istae omnes. Tales sunt Turci & Judaei. Cur enim omnes in suis operibus salutem collocant ac quaeru••t, quam tamen nunquam inveniunt: Quia ignorant in Christo inhab tare plenitudinem Deitatis, eoque & omnem plenitudinem salutis. Et anteà Argu∣mentum Apostoli (ut illud fusius explicem) tale est. Qui o nnem alicujus rei plenitudinem, nunquam deficientem, domi suae & in promptu semper habet, atque ita habet quotiescunque vult (el liceat ex tali plenitudine accipere, certè necesse non fuerit, ut alibi quam domi suae talem rem quaerat: Imo fatuus fuerit, si alibieam quaerat, cum non alibi, quam domi suae reperiri queat▪ Quis enim non indicet illum esse insanum, qui cum domi suae quicquid auri & argenti reperiti potest, habe••t••idque semper in promptu, apud alios, qui non habent, quaerat aurum & argentum; At qui nos Christiani, qui Christo per fidem insiti sumus, domi nostrae habemus quicquid ad salutem nostram neceisarium est. Habemus enim Christum carnem nostram, & caput nostrum, in quo inhabitat, idque corporaliter, omnis plenitudo Deitatis, eóque bonorum omnium; atque ita in promptu illum hàbemus, ut sempet nobis liceat de hac plenitudine, quantum capere possumus accipere; manu nimirum fidei. Stultum igitur & impium est, alibi quam in Christo, salutem, vel totam, vel partem quaerere, cùm in carne nostra tota salus resideat.
• n 1.100

  Secundum Graecorum ex∣positionem, & vos in illo, tanquam capite, repleri estis divinitate; quatenùs scilicet dignitas capitis redundat in cor∣pus. Sensum hunc probant, quia con∣tinuô subjungi∣tur, Christum esse Caput: Estius in locum.
• o 1.101

  Est i sta natu∣rae humanae tanta et tam celsa & summa subvectio, ut quo attollere∣tur altius, non habet. August. de prae destinatione sanctorum ca▪ 15.
• * 1.102

  Musculus. Da venant.
• * 1.103

  Homo potest ac∣cipi ratione sup∣positi: & sie cum suppositum natu∣rae humanae in Christo, si•• perso∣na filii Dei, cui per se convenit esse Deum, verum est, quod Christus fecundum quod homo, sit Deus. Aquinas part: rert: quaest: 16. Art: 11.
• * 1.104

  John 19••36.
• * 1.105

  Junius.
• * 1.106

  He meaneth ter∣minatively, as it is terminated unto an infinite per∣son: For formally in it felfe, the union is finite.
• * 1.107

  Cornell, Alapide▪
• * 1.108

  The new Anno∣tations:
• * 1.109

  Christ may be said saith Rhada Sup. lib. 3. Senten: controver: 4, art: 3. pag: 107.

  To be beloved by, and gratious with God in regard of a threefold gratiousnesse. The first, is terminated to the person of the word, and tis that love wherewith the Father loveth Christ as his naturall and onely begotten son, and therefore tis as substantiall, so naturall and necessary, for tis the same love wherewith he loveth himselfe; and besides, tis in every regard infinite, for the person loving is infinite, and the person beloved is Infinite, and so infinitely lovely and amiable.

  The second is terminated to the manhood, and belongs to the grace of union, and this be tearmeth a personall gratiousnesse, and he describeth it to be the free and spontaneous love of God, by which he imparted unto the humanity the personall being of the word, and therefore infinitely beloved of God. The third gratiousnesse of Christ is accidentall, and agreeth unto his manhood by ha∣bituall grace, which formally perfected his soule, and elevated it to a participation of the divine nature, & thereby rendred it very gratious and acceptable in the eyes of God.
• q 1.110

  Notanda est in Graeco inculcatio arti∣culi; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; quae emphasin habet ad signi∣ficandum fili∣um naturalem, ac propriè ex ipso genitum: dum dicitur, Ille filius meus, ille dilectus. Estius in 2 pet, 1.17. Articu∣lum duplicem expressi: cujus videtur hic esse emphasis ma∣xima, non tam ut distinguatur à filiis aliis •…•… cùm fit uni∣genitus) quàm ad dignitatis commendatio∣nem. Nos enim non naturâ, sed adoptione su∣mus silii: quâ ratione etiam Christus ipse dicitur primo∣genitus inter multos fratres, quia licet unicus sit proprio jure; princeps tamen est inter mul∣tos, quatenus adoptionis fons est ac caput. Beza in Matth. 17.5.
• r 1.111

  Additur autem dile∣ctus, graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non restrictionis causa, tanquam Deus filium naturalem habeat aliquem non sibi dilectum, quod in hominibus persaepe contingit, sed ut epithetum necessarium. Neque enim potest filiusey. Deo naturaliter genitus, in quo perfecta est similitudo patris, non esse ei perfecto summoquè amore dilectus Estius 2 Pet. 1.17.
• * 1.112

  Pareus on Math. 17.4,5.
• s 1.113

  Sicut priore clogio perso∣nam fili•• unige∣nici asseruit pa∣ter: ita hoc al∣tero commen∣dat ejus offici∣um, docens hunc unum esse nobis datum mediatorem, & servatorem, in quo velit no∣bis esse propiti∣us, & in quo nos salutem quaerere opor∣teat: sicut testantur A∣postoli: non est in alio salus, nec est datum aliud nomen, in quo possimus serva∣ri, &c.
• t 1.114

  If Kings bear goodwill to some fami∣ly, if his love begin in some chief one, who is with him at court, as his speciall favou∣rite, it is so much the fir∣mer to all the rest of them. Thus here, how firme and sure is his love to us, who••n he hath loved unto life in Christ our head and el∣dest brother, who is his naturall sonne, from whom it is impossible that his love should ever start? and when it is sure to the head, can the body be forsaken? Mr Bayne on Eph. ••. ver. 4. pa. 39.
• u 1.115

  Irae autem hujus objectum fuit Christus, non absolute, sed tantummo∣do quoad pae∣nam, quae per iram infertur, quam ille tan∣quam sponsor noster subivit. Ames med. Theol. lib. 1. c. 22. sect. 9.
• x 1.116

  Cyrilli in∣terpretationem magis probo: nomen, hoc lo∣co, pro gloria positum esse, ut apud Solomo∣nem, cùm dicit, melius est no∣men bonum, quam divitiae multae. Hoc ita esse ex eo per∣spicuum est, quod pro eodē accipiat glorifi∣care Patrem, id est, ejus decla∣rare apud ho∣mines gloriam, & nomen ejus hominibus ma∣nifestare. Con∣tinet ergò hoc loco nomē Dei, quicquid in Deo gloriosum, quicquid bene∣ficum, quicquid hominibus sa∣lutare est, quale imprimis fuit, quod ita mun∣dum dilexerit, ut filium suum unigenitum daret, ut omnis qui credit in eum, non pere∣at, sed habeat vitam aeternam. Maldonate.
• y 1.117

  But as the heart signifieth inward love, so the arme of Christ signifi∣eth his outward manifestation of love by help∣ing, bearing, & supporting her in all her infirmities through his power, Psal. 77.15. & 89.10. Esa. 40.10,11. Ainsworth.
• * 1.118

  Babington in locum.
• x 1.119

  Quod verò spectat usum E∣phod, seu amicu∣li, debuit reliquis vestibus summi Sacerdotis super∣indui, & eidem pectorale inseri; & in gemmis, quae humero ap∣tarentur, habere nomina duode∣cim filiorum Israel, ut signifi∣caret Christum Ecclesiam, ejus{que} membra omnia semper in memo∣ria habere, etiam obverso tergo, propter amorem ardentissimum, quo eos prosequi∣tur, ac propter ipsos coram Deo semper apparere. Heb. 7.16. Rivet. in locum
• a 1.120

  Dickson in locum.
• b 1.121

  Videri potest Apostolus respice real Gnosticos, qui hoc superbo nomine sese nun∣cupaverunt à scientia quam si∣hi peculiariter venditabant: utitur enim vo∣cabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Atqui longè majus est scire charitatē Christi, •…•…pote quae uni∣versam Gnosti∣corum, omniúm∣que Philosopho∣rum scientiam excedit, quia mysterium cha∣ritatis Christi, quâ semetipsum pro nobis tradi∣dit, in cor homi∣nis cujusquam non ascendit, si∣cut in genere de hujusmodi my∣steriis sapientiae Christianae testa∣tur Apostolus, 1. Cor. 2.9.
• c 1.122

  Divitias glo∣riae pro glorio∣fissimas, Hebra∣ismus. Pareus.
• * 1.123

  Dr Twisse.
• d 1.124

  Paulus ni∣hil per istas di∣mensiones intel∣ligit, quam Chri∣sti charitatem, de quâ continuò post significans, eum, cui verè & perfectè cognita est, undequaque sapere ae si di∣aeisset, quaqua••∣versùm respici∣ant homines, ni∣hil reperient in salutis doctrinâ, quod non huc re∣ferendum sit. Continet enim una Christi di∣lectio omnes sapientiae numeros, ideo quo facilior sit sensus, ita resolvi debent verba: ut valeatis comprehendere Christi dilectionem, quae est longitudo, latitudo, profunditas & al•…•…tudo sapientiae nostrae: hoc est, tota perfectio. Similitudinem enim sumit à Mathematicis, ut à partibus totum desig••et. Quoniam hic omnium ferè communis est morbus rerum inutilium studio ardere, utilis vallè est ista admonitio: quod scire nobis expediat, & quid Dominus considerare nos velit, sursum, deorsum, ad dextram & sinistram, à fronte & à tergo. Dilectio Christi nobis proponitur, in cujus meditatione nos exerceamus dies ac noctes: & in quam nos quasi demergamus. Hanc unam qui tenet satis habet: extra eam nihil est solidum, nihil utile, nihil ••enique rectum aut sanum. Circumeas licet coe∣lum, terras, maria: non altius transcendes, quin legitimum sapiendi finem transilias, Calvin. in Ephes 3. v. 18.
• * 1.125

  Bishop An∣drews.
• e 1.126

  Quod Bonav & Ricard. affir∣mant, quamoun∣que puram crea∣turam, sive An∣gelum, sive ratio∣nalem animam, esse capacem gratiaeusque ad certum gradum, ita ut de potentia absoluta non pos∣sit recipere ma∣jorem; & nihilc∣minus animam Christi unitam verbo fact am esse capaciorem in∣tenfioris gratiae, quam esse possit in aliqua pura creatura, & in ipsamet animae Christi, si non esset unita ver∣bo, hoc enim & fine fundamento dictum est, & nullo-modo intel∣ligi potest: nam licet congruentia ad recipiendam majorem gratiam possit esse major ratione unionis, sicus & capacitas proxima, quae est per actum, vel dispositionem propriam, augeri possit (ut loquitur D. Thom. 2a. 2ae. q. 24 art.) 7. tamen capa∣citas remota, & quasi fundamentalis, quae est in natura ipsa, nec crescere potest, nec mutari, quia haec nihil aliud est, quam entitas naturae cui talis perfectio non repugnat. Et deinde multò minùs intelligi potest, quod per unionem augeatur, cùm verbum ipsum nec possit concurrere per modum potentiae passivae ad suscipiendam gratiam, nec aliquo modo immutet ipsam animam secundùm entitatem naturalem ejus, ut capaciorem illam faciat, & gratia haec non aliter inhaereat illi animae, quam si per se esset separata. Adde, quòd si illa anima capacior fieret per unionem, sicut unio eft infinita, ita illa capacitas infinitè augeretur, ergò vel haberet illa anima infinitam gratiam, vel certe posset in illâ gratia in infinitum augeri, quod isti autores non concedunt.
• f 1.127

  Aliquando plenitudo signi∣ficateximiam a∣liquam perfectio∣nem gratiae, quae adaequet statum, vel munus, aut dignitatem sus∣cipientis. Ple∣num enim pro∣priè dicitur, quod tantum ha∣bet, quantum capere potest, & ad bunc modum plenus gratiâ di∣citur, Qui habet eximiam ali∣quam gratiam proportionalam dignitati, vel muneri, in quo à Deo constitutus est, & haec plenitudo, cum respec∣tiva fit, potest esse multiplex, & major vel minor, juxta veritatem statuum, vel dignitatum, cum quibus fit comparatio, & hoc modo alia est plenitudo B. Virginis, alia Johan. Baptistae, &c. omnis verò haec plenitudo est respectiva, & secundùm quid, Christi verò plenitudo, est plenitudo simpli∣citer, quia licet gratiae Christi, plenitudo etiam fuerit proportionata dignitati personae, & unionis, tamen quia illa dignitas personae erat suprema omnium, & eminenter omnes alias continens, ideò talis plenitudo respectiva in plenitudinem simpliciter redundavit. Et hinc etiam factum est, ut haec plenitudo fit quanta esse potest, non tantum ex parte objecti, sed etiam ex parte formae, quia scilicet in Christo pervenit gratia ad totam intentionem, & perfectionem, quam secundùm se habere potest, saltem secundùm legem ordiuariam. Suarez. in tertiam part. Thomae disp. 22. sect. 2. pag. 395.
• g 1.128

  Responde∣tur esse a quivo∣cationem in il∣lo termino, gra∣tia in esse gra∣tiae, nam si sit sermo de esse reali & inhaerente, quod ipsa gratia confert animae, fatemur hanc gratiam etiam in esse gra∣tiae esse finitam, & eodem modo conferre••animae finitam pulckritudinem, & reddere illam proportionatam finitae gloriae: non autem ita loquimur de gratia quando dicimus illam esse infinitam. Alio ergo modo loquimur de esse gratiae pertinente ad dignitatem ejus, prout ordinatur ad unionem hypostaticam, illique conjuncta est; & hoc non habet gratia ha∣bitualis ex natura sua, sed ex conjunctione ad unionem: & ita distinguitur aliquo modo ab ipsa gratia in esse qualitatis, & ideo sub hac ratione potest esse infinita, quamvis qualitas ipsa fi∣nita sit. pag. 393. Sed in hoc considerandum est, ex sola acceptatione extrinseca, ut fic, non conferri gratiae propriam aliquam dignitatem, physicam, vel moralem, ratione cuius possit dici infin ta: tamen si haec acceptatio, vel ordinatio, non consideretur ut merè extrinseca, sed quatenus per eam fit ut illa gratia conjuncta sit aliquo modo divinae personae, dici potest ex hac conjunctione habere hanc gratiam quendam infinitum valorem & dignitatem, non quia illi addatur aliquid Physicum vel reale distinctum ab ipsa, & a persona divina, seu ab unione humanitatis ad ipsam, nihil enim hujusmodi fingi, aut excogitari potest, sed quia secundum moralem aestimationem, quandam dignitatem & excellentiam habet ex hac conjunctione: Sicut humanitas ipsa infinitam dignitatem habet ex unione, & sicut operationes Christi ex eadem radice seu coniunctione habent infinitum valorem in esse meriti. Illa enim unio ad verbum quasi elevat, et nobilitat quicquid illi conjungitur iuxta uniuscujusque modum & capacitatem Unde quia opus bonum est meritorium, dat illi infinitum valorem in illo ordi∣ne, & quia opus paenale est satisfactorium, dat illi infinitatem in genere satisfactionis: quia ergo gratia ex propriâ ratione habet facere gratum & dilectum, ideo per hane unionem acci∣pit quandam dignitatem & valorem, ratione cuius censetur facere infinite gratum, & hoc est, habere quandam infinitatem in esse gratiae in ordine ad unionem. Quod rectè per effe∣ctus declaratur, nam hinc habet quod sit proximum principium infiniti meriti, quamvis enim gratia unionis fit principalis radix huius quantitatis in merito, gratia tamen habitualis est ve∣luti proximum principium ejus. Et hinc etiam habet, ut possit influere in infinitos ho∣mines, nam ad omnes potest extendi fructus eius, etiamsi in infinitum multiplicaren∣tur. ibid.
• * 1.129

  Ainsworth.
• * 1.130

  See Pemble on the place.
• * 1.131

  Septem sunt Spiritus Sancti dona, quibus h••∣mo tam in ratio∣ne quam in ap∣petitu perficitur ad virtutum ope∣ra consumman∣da, donum sc. sa∣pientiae, intelle∣ctus, consilii, fortitudinis, sci∣entiae, pietatis, & timoris. Ra∣tio autem est speculativa & practica, & in utraque conside∣ratur apprehensio veritatis, quae pertinet ad inventionem, & judicium de veritate. Ad appreben∣sionem igitur veriettis porsieitur specul••tiva ratio per intellectum: practica verò per consilium, ad rectè autem judicandum speculativa quidem per sapientiam, practica verò per scientiam persicitur. Appetitiva autem virtus, in his quidem quae sunt ad alterum, perficitur per pietatem: in his au∣tem quae sunt ad seipsum, perficitur per fortitudinem contra timorem periculorum: contra concu∣piscentiam verò inordinatam dilectabilium per timorem.

  Wisdome is in respect of things divine: understanding of the first principles; science of conclusions; counsell of things to be done: feare maketh men decline from that which is ill, and strength confirmeth them to overcome the difficulties wherewith wel-doing is beset. Field of the Church, book 5. chap. 14. pag. 435. See also the second Edition of out new Annotations upon the place.
• * 1.132

  Bellarm. En••rv. tom. 1. lib. 2. p. 82, 83.
• i 1.133

  Si Apostolus loquitur de Chri∣sto secundum humanitatem, dicendum est, in Christi humani∣tate esse omnes Thesaur••s sapi∣entiae & scientiae collective, qui in Angelis & ho∣minibus sunt divisive. Nam quicquid sapien tiae & scientiae est divisim in Ange'is, & he∣minibus, hoc conjunctim est in Christo sccun∣dum humanita∣tatem. Becan. Sum. ••he. tom. 5. pag. 878.
• k 1.134

  Christus habuit gratiam in summo secun∣dum perfectissi∣mum modum quo haber•• potesi & hoc quidem ap∣paret, ex propin∣quit ••e animae Christi ad cau∣sam gratiae. Di∣ctum est enim quod quanto ali∣quod ••eceptivum pr••pinquius est causae •…•…fiuenti, tanto abundan∣trùs recipit Et ideò anima Christi, quae propinquius con∣jungitur Deo in∣ter omnes crea∣turas rationales, maximam reci∣pit influentiam gratiae ejus. Aqu••nas. part. 3. quaest. 7. art. 9.
• l 1.135

  Christus ha∣buit gratiam in sum••o secundum per fec•…•…ssimum modum quo ha∣beri potes••. Et hoc quidem aptaret ex comparatione ejus adeffect um: Sic enim recipi∣ebat anima Chri∣sti gratiam, ut ex eâ quodammodo transfunderetur in alios: Et ideò oportuit quod haberet maximam gratiam, ficus▪ ignis, qui est causa caloris in omnibus calidis, est maximè calidus. Aquin. quaest. 7. Art. 9.
• m 1.136

  Sed quaeres, quanta sit haec in∣tensio gratiae Christi, quan∣tum{que} excesserit aliorum homi∣num vel Angelo. rum gratias. Re∣spondeo, hoc mi∣nime posse con∣stare; verisimile tamen esse tan∣tam esse hāc uni∣cam gratiam ani∣mae Christi, ut omnes a'ias in se complectatur, & excedat, ita ut si concipiamus ex omnibus aliorum hominum & Angelorum gra∣tiis inter se con∣junctis unam consurgere habentem omnes illos gradus intensionis, intensio gratiae Christi totam illam vel aequat, vel superat. Ratio est, quia sidignitas animae Christi verbo unitae secundum se confidere∣tur, digna erat summae gratiae, si esset possibilis, quià verò haec impossibilis est, definita est per di∣vinam sapientiam summa quaedam gratia, quae maximè esset consentanea dignitati, & muneribus Christi, tota verò illa intensio optimâ ratione convenit Christo; tum propter dignitatem per∣sonalem; tum quia est universalis fons gratiae, in quo tota debuit congregari, quae in alios erat diffundenda▪ ergo credibile est ità factum esse, quià juxta regulam August. lib. 3. de lib. arbitr. cap. 5. id quod vera ratione melius esse occurrerit, id credendum est fecisse Deum. Suarez in tert. part. Thomae disp. 22. se••t. 2. pag. 397.
• n 1.137

  Exponimus voces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propterca vers. 3. non de causa consequen•…•…s sed de causa conse∣quentiae, non ut amor justitiae &c. sit causa, cur Deus unxerit hunc regem oleo laetitiae, sed ut unctio causa sit tanti amoris & odii. Quasi diceret, unxit te propterea, id est, in eum finem, ut diligeres iusti∣tiam vel Dile∣xisti justitiam, quia unxit te oleo. Sic Augu∣stinus in hunc lo∣cum, propterea ut diligeres justiti∣am, & odio pro∣sequereris ini∣quitatem, unctus es. Rivet. in locum.
• * 1.138

  The new Annotations on Canti. 1.2.
• o 1.139

  Christum implere omnia in omnibus: id est, licet Ecclesia sit ejus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non idcò tamen est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quòd Christus perse ea carere non possit. Is enim potiùs in ea; & in singu∣lis membris. im∣plet omnia veri capitis officia, omniáque bene∣ficia immediatè praestat in fin∣gulis. Ergè Ec∣clesia non data est eapiti; ut sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣sti, sed potius Christus datus est Ecclesiaecaput; ut omnia colligat membra & in omnibus omnia bona & feli∣cia operetur: omnia inquam veri capitis offi∣cia in singulis membris perfi∣cit.
• p 1.140

  Gratia non est qualitas acti∣va sui similis, &c. Et ratio reddipotest, quia haec est commu∣nis ratio habitus operativi, ut sci∣licet, non sit pro∣ductious alteri∣us ha••itus. sed s••ùm actuum, &c. vel ce••tè dici potest, grati∣am esse eminen∣tem quand ••m participat onem d••vinae n••turae, quae pr••pt•…•…eà postulat u••so••ùm per influxum divinit••uis natu∣ra sua participa∣ri possit, & ideò non est qualitas activa sui simi∣lis, sed a solo Deo, ut à principali causa producibilis; sicut quia natura Argelica ta••is est, ut ex se postulet produci per creationem; inde fit, ut non sit productiva sui similis, sed a solo Deo creari possit. Et confirmatur, nam si gratia creata existens in anima Christi posse•• esse proprium princi∣pium producendi aliam similem, vel hoc faceret v••luti actione transeunte••d modum formae naturalis; Ethic modus agendi est imperfectus, & non convenit gratiae, quae est quasi quaedam natura spiri∣tualis, ordinata ad operandum per actus vitales & immanentes: vel efficeret talem gratiam per aliquem actum vitalem & immanentem, & hoc etiam dici non potest. Nam isti habitus infusi non p••odu•• cuntur neque augentur effectivè per proprios actus, ••tiam in proprio subjecto, ergò multo minus produci poterunt in subiectis extrinsecis, seu diversis. Suarez. in tertiam part. Thom. tom. 1. disp. 31. sect. 4. pag. 483.
• * 1.141

  Mr Bayne on Ephes. 1.23. Dr Edw. Rey∣nolds treatise. pag. 400.
• * 1.142

  Mr. John Goodwin in his Pagans debt and dowry.
• q 1.143

  Caeterum mihi non dis∣plicet illa quo{que} interpretatio, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretatur omnia Christi officia: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro persicere. Duo enim offi∣ciorum genera injuncta fuerunt a patre Christo perficienda; primum conti∣nebat omnia, quae in terris pro nostra re∣demptione per∣ficienda erant, ut pati, mori, sepeliri. Vbi haec perfecit, ait apostolus eum ascendisse, ut (reliqua etiam) omnia impleret, in caelo scilicei, & è caelo: Inter quae etiam erat hoc de quo immediate loquitur Apostolus, de donis scilicet, è caelo dandis & distribuendis homi∣nibus in Ecclesia. Et eò magis jâm haec interpretatio placet, quia complectitur etiam superiorem de effundendo suo spiritu, donisqúe spiritus S. super omnem carnem: sed illa superior non com∣plectitur hanc. Certè erant etiàm multa alia Christo implenda in caelo, & è caelo, ut supra declaratum est. Ergò quia latiùs patet haec postrema, eam amplector.
• r 1.144

  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 forma∣litèr, & 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 pre∣batum est, sed habuit sibi assistentem, quatenus divina virtus operatur talia, quae confirmabant doctrinam bumanam. lib. 3. distinct. 14 quaest. 5.
• s 1.145

  Suarez in ter. part. Thom. tom. 1. disp. 31. Sect. 4.
• t 1.146

  Suarez in tert. part. Tho∣mae disp. 31. sect. 6. p. 496.
• * 1.147

  In quartum sentent. disp. 2. p. 15, 16.
• u 1.148

  Bilson in his survey of Christs sufferings, pag. 112.113.
• * 1.149

  Dr Edward Reynolds on Psalm. 110. p. 467.
• * 1.150

  Dr Edward Reynolds on Psalm. 110. pag. 30.
• * 1.151

  Dr Edward Reynolds on, Ps. 110. pag. 130. 131.
• * 1.152

  Bilson.
• * 1.153

  Tanner.
• * 1.154

  Mr. Bayne in his Catechisme.
• * 1.155

  Ames. Bell. Enervat. tom. 3. lib. 6. c. 1. p. 232.233.
• * 1.156

  Chamier. tom. ••. lib. 24 c. 12. sect. 1093.
• x 1.157

  Illud non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligi∣tur, de totali cau∣sa meriti Christi: sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dunta∣xat departiali causa, nempè dignitate, atque habilitate persc∣uae satisfacientis &c.
• z 1.158

  As the bur∣ning of the hey∣fer signified the fufferings of Christ, Heb. 13.11,12. So the ashes were the monument of his most base and utmost afflictiōs; for ashes were used as greatest signes of sorrow and misery. 2 Sam. 13.19. Job. 30.19. & 42. vers. 6. Jer. 6.26, and to be brought to ashes upon the earth, is noted for the extremity of Gods fiery judgments, Eze. 28.18. Ayns∣worth upon the place.
• a 1.159

  Mr. Bishop telleth usthrough all this dis∣course, that the use of Christs satis faction is to take away the guilt of sin, and the eternall pu∣nishment there∣of, and that this we obtaine in the forgivenesse of our sins. But now after thefor∣givenesse of our sins, the satisfa∣ctions remaine to be performed by us. If this be so; if the use of Christs satisfa∣ction be deter∣mined in the forgivenesse of our sins, and the satisfactions follow after, how or to what use doe the satisfactions apply unto us the satis factions of Christ? As for example, Mr. Bishop giveth a man absolution before he dyeth: he hath thereupon his sins forgiven him, and a release from c∣ternall punishment; but yet being not as yet throughly scoured, to Purgatory he must goe. Now then in what fort, and to what end, doth Purgatory apply unto him the satisfaction of Christ? For the satisfaction of Christ medleth not with temporall punishments; he hath left the Kingdome of temporall satis factions, and the whole revenuethereof to the Pope. What doe we here then with applying the satis faction of Christ? Riddle this riddle he that can, for Mr. Bishop eannot doe it. Abbot against Bishop part. 2d. pag. 737, 738.
• * 1.160

  Pemble. pag. 255.
• b 1.161

  Sed insto, Primò, satisfa∣ctionemnon esse subalternatam passioni Christi: tùm quìa Deus non subalterna∣vit, cu••us id solius jus erat: sed soli Papistae. Tum quia, ipsa Papistarum confessione, passio Christi non operatur per satisfactionem; Sed satisfactio adhibetur propter imperfectam applicationem passionis. At quae causae aliarum defectum supplent, eas nemo subalternas••sed vicarias appellavit. Secundà, non tantum aequo gra••u cooperantes causas prejudicare invi••em, sed etiam subalternatas gemino casu; Primò, quum it à subalternantur, ut tamen absque iis non possit prima Causa producere effectum. Exempli gratia; Etsi sol in Phy sico ordine producat poma: tamen quia non fine arbore, quae ei subord••natur; ideò confidenter dicat quis, non esse sufficientem solem ad producenda poma: Atqui audivimus Vasquez negantem, posse Christi passionem quenquam efficere dignum gloriâ▪ absque propriâ satisfactione: audivimus ab aliis, iniquum esse a Deo recipi in gratiám, sine satis factione, eum, qui multa magna{que} peccata admifit, aequè cum eo, qui pauca, & levia. Necesse 〈◊〉〈◊〉 igitur fateri, has satisfactiones nonnihil saltèm decerpere de honore Christi. Altero, in causis Ethicis; su••al••ernae causae derogant primae, quum instituuntur praeter autoritatem e••us. Exempli gratia, nor patiet••r re•…•…sibi proregem ullum substitui a quoquam. At nos dicimus, hoc genus omne satisfactionum, praetexiu subordinatae causae, Christi meritis substitutum esse, ipso Christo, mitto jam nolente certè inscio: Quod pii nec ferre, nec d••ssimulare possunt.
• c 1.162

  Dicendū est, quòd meritum de condigno subdi∣stinguitur, quia quoddā est meri∣tum de condigno largè sumpto, pro quadam dig∣nitate quam De∣us ex ordinatiōe requirit in ope∣ribus nostris, ad hoc ut remune∣rentur vitâ ae∣ternâ. Et haec dignitas est in nobis per grati∣am & charitatē habitualem. Ali∣ud est meritum de condigno stri∣ctè & propriè accepto, & tale meritum est a∣ctio voluntaria propter quam ali∣cui debetur mer∣ces ex justitia, sic quod si non reddatur ille, ad quem perti••et reddere, injus••è facit, & est sim∣pliciter & pro priè injustus: & tale meritum de condigno invenitur inter homines, sed non est hominis ad De∣um. Quod patet, quia quod redditur potius ex liberalitate dantis quàm ex debito operis non cadit sub merito de condigno strictè & propriè accepto. Sed quicquid à Deo accipimus, sive sit gratia, sive sit gloria, sive bonum temporale vel spirituale (praecedente in nobis propter hoc quocunque bono ope••e) potiùs & principaliùs accipimus ex liberalitate Dei, quàm reddatur ex debito operis, ergo ni∣hil penitus cadit sub merito de condigno sic accepto Major patet ex ratione meriti de condigno pri∣ùs positâ Minor probatur, quia facilius & minus est reddere aequivalens eius quod quis accepit ab alio, quam eum constituere debitorem (quia ad constituendum eum debitorem, requiritur quòd plus reddat, quàm acceperit, ut sic ratione plurium, alius efficiatur debitor) sed nullus potest red∣dere Deo aequivalens, dicente Philosopho. 8. Ethic. Quia in his quae sunt ad Deos & ad Parentes impossibile est aequivalens reddere: ergo multò minùs est possibile, quod ex quocun{que} nostro opere Deus fiat nobis debitor, ita ut si non redderet debitum, esset injustus. Causa autem huius est, quia & illud quod sumus, & quod habemus, sive sunt honi actus, sive boni habitus, seu usus, totum est in nobis ex liberalitate divina gratis dāte cō∣servāte. Et quia ex dono gratuito nullus obliga∣tur ad dandū amplius, sed potiùs recipiēs ma∣gis obligatur danti, id∣eo ex bonis habitibus et ex bonis actibus, sive usibus, nobis à Deo datis, Deus non obliga∣tur nobis ex aliquo de∣bito justitiae ad aliquid ampliùs dandum, ita quod si non dederit, ••it injustus, sed potiùs nos sumus Deo obligati: Et sentire, seu dicere oppo∣situm, est temerarium, seu blasphemium, &c.
• * 1.163

  Aynsworth.
• * 1.164

  Bilson.
• * 1.165

  Pareus.
• a 1.166

  Secundum naturalem habi∣tudinem, 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 derivar••tur ad corpus, sed care pateretur; quae con∣veniunt naturae passibili secundum illud quod Da∣masc. dicit, quod beneplacito Divinae voluntatis permittebatur carni pati, & operari propria. A∣quinas 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 no∣strae 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.
• b 1.167

  Perfecta subjectio corpo∣ris ad animam quoadoperationes cognitivas & appetitivas videtur pertinere ad subtilitatem: & haec subiectio potest intelligi, vel quantum ad operationes sensitivas praecisè, ut nihil sit in corpore, per quod puritas talium operationum impedia∣tur, sicut nunc fit in nobis frequenter propter grossitiem & impuritatem spirituum deservienti∣aum operationibus sensitivis; Omnis enim impuritas talis segregabitur a corporibus gloriosis: vel potest intelligi talis subjectio propter obedientiam perfectam, quam tunc habebunt vires sensi∣tivae ad rationem, quae obedientia modò non est in nobis, cum caro concupiscit adversus spiritum, & ob hoc corpus nunc dicitur animale ab animalitate, quia motus animales magis sunt in nobis secundum impetum sensualitatis, quam secundum dictamen rationis: Sed tunc dicetur corpus spirituale, quia omnes tales motus erunt plenè subjecti spiritui. In quart, lib. Sentent dist. 44. quaest. 5.
• c 1.168

  Secundum hoc homo est particeps - beati∣tudinis, quod ad Imaginem Dei existit. Imago autem Dei primò, & principalitèr in mente consistit, sed per quandam derivationem etiam in corpore hominis quaedam representatio imaginis invenitur, secundum quod oportet corpus anima esse proportionatum. Unde beatitudo, vel gloria, primò, & principaliter est in mente, sed per quandam redundantiam derivatur etiam ad corpus, Aquin. in lib. Senten: dist. 49. quaest. 4. art. 5. in solutione secundi.
• * 1.169

  In tert. St. Thomaetom. 2. disp. 48. Sect. 1. pag. 521.
• * 1.170

  In 4. Sent. dist. 44. §. 15. pag. 265.
• d 1.171

  Claritas, quae postrema dos est glorifica∣ti corporis ex eo proveniet quod gloria animae fic redundabit in corpus; ut quod animae spiritua∣litèr competit, in corpore corpo∣raliter appareat. Nam tale quid∣dam, licet imper∣fecte, conting it nobis etiam in hâc vita. Homi∣nis enim laeti ac benè conscii, vul∣tus serenus & quodammodo lucidus est, atque omniuo secundum affectus animi facies corporis mutari solet. Erit igitur in corporibus san∣ctorum splendor quidam oculis conspicuus, qui index erit gloriae spiritualis exislentis in anima in 4. Sentent. dist. 48. sect. 15. pag. 266.
• e 1.172

  Verior expositio est, hujusmodi claritatem dici redundare à beatitudine animae non physicè, sed proportione quadam, quia animae existenti in statu ita perfecto debita est similis, seu proportionalis corporis perfectio. Suarez in tert. part. Thomae. tom. 2. disp. 48. sect. 2, pag. 528.
• f 1.173

  Quomodo rapientur illi quorum corpori∣bus in erit vir∣tus agilitatis, quâ seipsapo∣ssint ad nutum animae in omnem partem facillimè movere; cum rap∣tus motum signi∣ficet violentum? Respondeo, mo∣tum, quo sancti ferentur in sub∣••ime obviam Christo, raptum ob vocari, non vi∣olentiam, quae ibi nulla futura est; sed vel propter celeritatem, quc∣modo dicit Poeta, Quo nunc se proripit ille? quâ ratione etiam de Christo intelligi potest illud Apocalyps duodecimo. Et raptu•• est filius ejus ad Deum; & ad throuum ejus, id est, celer••imè sublatus; nam & quae celeritèr fiunt, raptim fieri dicuntur: vel quia motus ille quamvis non contra raturam futurus sit, utpotè procedeus ab inter∣nâ virtute, seu dote agilitatis; Erit tamen supra naturam, quemadmodum & ipsados futura est supernaturalis: vel deniquè raptus idoircò vocatur, quia non ita fiet ab internâ virtute; quinetiam magnum momentum adferat externum illud objectum, quodam modo trahens, & rapiens ad se Beatos, ipse nimirum Christus, ad quem in sublimi conspicuum, & gloriosum, tanquam ad caput suum, omnia membra, velut ab ipso attracta, sese quam celerrimè movebunt, nam ab objecto trabi & rapi quippiam, notum est; utovem à ramo viridi sibi ostenso, puerum à pomo, filium à matre conspectâ, ac vicissem, matrem à filio; quae tamen omnia moventur etiam ab interna quadam & insita virtute. Estius in locum.
• * 1.174

  Rivet in locū.
• * 1.175

  Plutarch in the life of Phocion,
• * 1.176

  Bishop Andrews on John 1.14.