〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The keyes of an house towne or city are a badge of power and Authority And therefore in the yeelding of places the keyes are render'd unto the conquerour In Garrisons the keyes are every night deposited with the Governour The Steward of an house hath the keyes of it committed unto him Thus it is said of Eliakim the Steward of Hezekiahs pallace Isai 22.20,21,22 And it shall come to passe in that day that I will call my servant Eliakim c. And I will commit thy government into his hand c. And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open 2 Kings 18.18 That herein he was a type and figure of Christ the principall steward of Gods house is evident by the holy Ghosts application of the words of the place unto Christ Revel 3.7 He hath the key of David he openeth and no man shutteth and shutteth and no man openeth that is saith Diodati he is the soveraigne Lord and governour of his Church whose power is soveraigne and absolute not subject unto any contradiction diction opposition or hinderance Indeed Christ gives unto Peter in the behalfe of all the ministers of the Gospell the keyes of the Kingdome of heaven Math. 16.19 But that as Durand l. 4. dist 18 q. 1. noteth is only a key of ministery The key of excellency saith hee is Christs prerogative as the key of Authority belongs principally unto God Lastly the fulnesse of Christs Kingly office may be proved from the fulnesse of his pastorall office for the duty of a shepherd is as to feed so to governe and protect his flock and hereupon Kings are termed shepherds of their people Now what proofs we have for the fulnesse and perfection of Christ's pastorall office you may read above touching his Propheticall office I come unto a second sort of proofes that confirme Christ's Fulnesse of Authority as Mediatour as man not only in but also out of his Church his Vniversall soveraignty and dominion over all Creatures in Heaven and Earth Heb. 1.2 He hath appointed the sonne heire of all things Estius observeth that there is a Catechresis in the word heire very usuall in Scripture Psal 89.27 Gal. 4.1 For properly an heire succeeds a dead father But the Apostle termes him an heire because his father hath made him as an heire Lord of all things He is the heire the Lord not only of all things in the Church but also of all things in the world He is the heire the Lord of all persons Angels and men elect and Reprobate He is the heire the Lord not only of all persons but of all things whatsoever and that not only by nature as God but by appointment as mediatour according unto the nature which he assumed Whom he hath appointed heire of all things John 3.35 the father loveth the sonne and hath given all things into his hand g Non apponitur hic conjunctio enim quia non referuntur haec verba ad immediate praecedentia sed ad illa qui de caelo venit supra omnia est Et ut penetres contextum adverte quod quum dixisset illa duo scilicet qui de caelo venit supra omnia est quod vidit audivit hoc testatur prosecutus est priùs secundum subjungendo testimonium et reliqua spectantia adtestimonium ejus modo prosequitur primum scilicet qui de coelo venit supra omnia est Et assignat rationem quarè Jesus qui de coelo venit supra omnia est ex paternâ dilectione Pater inquit diligit silium Cajetan fetcheth the coherence of the words not from those immediatly foregoing but from those in v. 31. he that cometh from Heaven is above all Here the Baptist assigneth a reason of this his supremacy It is from his fathers love the father loveth the sonne c. And because love is the ground and reason of this his supreme Authority h Formalis sermo cogit ad inteligendum quod de filio incarnato est sermo Nam dilectio quâ pater diligit filium ratio est quod incarnato omnia tradita sunt non est ratio quòd filio prout est ab aeterno genitus tradita sint omnia Quonia◠non dilectione sed generatione omnia tradita sunt unigenita Dei sed eidem unigenito filia hominis ex paterna dilectione omnia tradita sunt Cajetan concludes that it is to be understood of Christ as he is incarnate the sonne of man for all things are given into his hands as he is the only begotten son of God not by dilection but by eternall generation John 5.22 The father judgeth no man but hath committed all judgment unto the sonne that is say some he hath committed unto him all kingly power power to governe the world and to dispose of all things therein for judgment by a Synechdoche may stand for the whole duty of a king and consequently judiciary power by the like trope may be put for all the power of a king John 13.3 Jesus knowing that the father had given all things into his hands and that he was come from God and went to God Cajetan amongst those all things comprizeth the Devill the heart of Judas and every machination of the Jewes against Christ And that this soveraignty over all things agreeth here unto Christ as man is evident from the following words where we have two grounds of it 1. His incarnation that he was come from God 2. His exaltation that was at hand and went to God The chiefest creatures in heaven and the chiefest creatures in earth are not exempted from his dominion for the chiefest in heaven are the Angels and he is the head of all principalities and dominion Col. 2.10 Angels are made subject unto him 1 Pet. 3.22 The chiefest creatures in earth are men and his dominion extendeth vnto all men Thou hast given him power over all flesh Joh. 17.2 Where by all flesh is understood all men and so it is frequently used in Scripture Isai 40.6 Gen. 6.12 The most renowned and glorious of all the sonnes of men are potentates the Kings and Princes of the earth and even they are subject unto his disposall however they may resist his commands He is the Prince of the kings of the earth Revel 1.5 He hath on his vesture and on his thigh a name written King of kings and Lord of Lords chapt 19. v. 16. and 17.14 He can prevaile with his father for the deposing uncrowning and dethroning of whom he pleaseth for the propagation of the Gospell he can depresse a Maxencius and a Licinius and raise a Constantine unto the Imperiall throne But this his Authority reacheth unto more powerfull Princes then any earthly Monarch whatsoever unto death the king of terrors Job 18.14 unto Beelzebub the prince of Devils Math. 9.34 the prince and
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 Moses and one for Elias And yet Peter was only a spectator of this glory and had himselfe no share in it O then what infinite satisfaction may we expect in the beholding of Christs glory in heaven for it will be accompanied with an everlasting 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 spectacles 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 glorified 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 heavenly Jerusalem she is still comming up out of the wildernesse The constant prayer of the Church is for the comming 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 comming will be her wedding day And hath she not reason to long for the consummation of her marriage with so all-glorious an husband She is assured that the day of his comming 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 lively 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 disproportioned and so unqualified and unmeete for the partaking of it If you compare vers 20 21. of 3 Phil. you may find an argument 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 vexation 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 ascend 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 manifestation of their adoption to wit the redemption of their bodies are described by the Apostle to be holy and penitent persons 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 sealed 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
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 redemption Such a sense of the words even e Quod ergo noster interpres dixit ea quae desunt passionem Christi non sic accipien◠dum quasi Christus sit ad redēptionem nostrā ideoque supplmento Martyrū opus habeat quod impium est sentire Certe Thomas eum sensum haereticum esse pronunciat eò quod Christi sanguis sufficiens sit ad redemptionem etiam multorum mundorum Estius in locum Estius a Papist confesseth 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 proprio 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 poorrest 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 members 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 reflecting 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 seemingly desperate under any want and distress though never so great and in the eye of sense and carnal reason never so remediless 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 general the perseverance of every member of the Church in particular 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 dismembred 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 twofold 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 either 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 against the fear of death Is the Church Christ's fulness why then every member of the Church may be assured of a resurrection unto a glorious and immortal life for Christ will not suffer 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 company 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 without 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 whatsoever 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
it is spoken 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 commonly 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 placed at the right hand of God and consequently unto that all power was given in heaven and earth That shall be the observation which hence I shall pursue Observ All mediatory power was dispensed unto Christ's humanity after it's resurrection This I shall explain confirme and apply 1. For Explication Christ's power of Authority as Mediatour 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. intrinsecal 2. Extrinsecal 1. Intrinsecal He hath all sorts and kinds of spiritual power 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 Maldonat so speakes as if he had not this power before the resurrection For he speakes as of a new matter Now all power is given unto me in heaven and in earth and therefore 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 resurrection The Baptisme of Christ was as you may see in * Theol. med lib. 1. cap. 21. Sect. 32 33 34 35. Ames his publique inauguration to the publique performance of his office Therefore in it as he there sheweth at large the three offices 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 only 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 inspired 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 suffered 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 having amply merited it at the hands of his Father so that his intercession 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 Kingly office in poinâ—…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 graces 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 regard 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 mediatory 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 power or Authority that he hath in his Church Divers are of the opinion as you may see in M. Gillespies Aarons rod blossoming 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 soveraignty or dominion that he hath as man over the whole Universe 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 considering 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 beautifying 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 eternal life to as many as thou hast given him That distinction betwixt 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 creatures 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 whatsoever that is Authority of disposal use or application Christ as Mediatour can doe unto and dispose of all creaturâ— as pleaseth 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 passage out of Ames Med. lib. 1. C. 41. Num. 20.21 * Judicium ulâ—… num exercetur à Christo tanquam à Rege potestas enim Judicandi est pars muneris regin Respectu fidelium provenit à gratia est funcâ—io regni gratiae Christo Medi tori esseÌ„tialis sed respâ—ctâ— inâ—…delium est potestatis tantum ac dominii à patre concesli spectans quidem ad mediaâ—ionis aliquam perfectionem sed non essentialem Ames lib. 1. cap. 41. Num. 20.21 The last judgment 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 Vnbelievers it is an office of power only 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 authority 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 serviceable contributary unto his Church designes And his Godhead doubtless revealeth unto his manhood in it's glorified condition all the exigences of his Church and how and wherein any of the creatures may be subservient to the true good thereof and the manifestation of his own and his Father's glory I do not think that every clap of thunder every flash of lightning every 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 refresh'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 Mediatour 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 before 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 Protestants 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 northeast 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 See the general History of the Netherlands c. Now I suppose that every spirit amongst them that was truly Christian did look upon this motion of the sea and wind and their deliverance thereby not only as an effect of common providence 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 Viceâ—roy over all nature unto whose commands 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 influence which I shall only mention It is not physical for it is impossible 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 intercession 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 possession 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
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 confidence 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 Vnto 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 authority over his Church but shall sometimes have reference thereunto 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 intimately 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 sacraments 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 respective 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 thereof 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 Romans 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 earthly 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 himselfe 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
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 opposition 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 captiv'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 according 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 Sanctuary 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 power 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 anointed 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
crowned him in the day of his espousalls and in the day of the gladnesse of his heart Diodati according to the letter this is meant of Solomon 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 father Math. 11.27 He draweth from it vers 28. this exhortation 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 punishment 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 punishment 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 perseverance 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 divert their thoughts so much as one moment from the consideration of their torments Christ Jesus having told the Jewes that the father had committed all judgement unto him Iohn 5.22 he presently 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 everlasting 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 doctrine 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 confesse that Jesus Christ is Lord c. wherefore my beloved c. worke out your owne salvation with feare trembling with a feare of reverence 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 sitting at the right hand of God and the subjection of Angells authorityes 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 conscience 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 figures of that surpassing glory honour wherewith in his exaltation his humanity was crowned Pharaoh made Ioseph to ride in the second charet Christs humanity is next and second in authority unto the Deity There were certain officers that cryed before Joseph bow the knee And it is the duty of all ministers of the Gospell 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 resurrection ascension and soveraignty 1 Pet. 3.21,22 and by this answer of a good conscience some understand the readinesse of a renewed 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 powers 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 David 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 exhorteth 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 lyable unto trouble the Father hath committed all judgment to the Son that all men should honour the Son even as they honour the Father 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 principall ground reason or inducement of divine worship but yet the judiciary 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 power 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 authority to chastise it here in this life with removall of his ordinances 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 neglect 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 receive and present all the prayers of all the Saints Rev. 8.3 and therefore every Saint may be confident of a gracious returne into 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 Ioseph 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 openeth all the storehouses of his speciall and rich mercies belonging any way to the covenant of grace All such mercies are handed 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 personall 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 soveraignty over all things in generall All things are delivered unto me of my father He forthwith instanceth in his power of saving Illumination as one of the principall flowers of his crowne and cheife branches of his royall prerogative neither knoweth any man the father 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 Revelation 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 Vse 6. of Exhortation Sixthly 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 authority The Courtiers of Alexander held their necks awry because 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
quà m divinam naturam essentialitèr declaret Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deitaâ—… quà m de sententiâ Apostoli quicquam detrabere in locum Beza observeth that 't is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which may signify created gifts and endowments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very nature and essence of God But now because the Arians and other Heretiques have affirmed that Christ is but a secondary God inferiour unto the father therefore it is added in the second place to shew the equality of him in regard of essence with the father that not onely the Godhead but the fulnesse of the Godhead dwelleth in him Whereupon it followeth that he is perfect God coëquall with the father Even as amongst men the Children are no lesse men then their Parents because the fullnesse of the manhood is in them as well as in their parents But this is not all the Apostle goeth one step higher and in the third place sheweth that there is a numericall Identity betwixt the Godhead of Christ and the Father for in him dwelleth all fulnesse of the Godhead There is not therefore one fulnesse of the Godhead in the father another in the sonne but all the fulnesse of the Godhead the same singular Deitie in both and therefore they are one in essence John 10.30 I and my father are one one God though two persons The fulnesse of the manhood in Adam was numerically different from that in Eve and therefore they were two men But the same fulnesse of the divine nature that is in the Father is in the Sonne And therefore he is not only true and perfect God but one the same God for number with the father And thus have I done with the extreams of this union the termes united the mans hood and the Godhead Indeed the personall union is proximè and immediately only betwixt the person of the word and the manhood but mediately and consequently it is of the two natures as they are united in one person of the word The next thing to be handled in the words is the manner of this union and that is set downe from the adjunct and from the sort or kind of it 1. From the Adjunct of it 't is a permanent union it dwelleth in the manhood 2. from the sort or kind of it it is a personall union it dwelleth bodily 1. The manner of this union is described from an adjunct of it permanency It is a permanent union The fulnesse of the Godhead dwelleth in him h Apud Graecos differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut apud Latinos habitare commorari Sic enim Cicero natura inquit domicilium nobis non habitandi sed commorandi dedit Ideo etiam Petrus vitam nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat eleganter 1 Epist 1.17 This note Cornel. a Lapide filcheth out of Beza without the least mention whence he hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually not a temporary but a durable mansion The fulnesse of the Godhead doth not so journe in the manhood onely for a time but it dwelleth in it it hath a constant fixed setled and perpetuall residence therein Wherefore as Beza observeth the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath dwelled but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelleth in the present tense And indeed it shall dwell therein in the future tense too and that unto all eternity Our Divines farther from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally collect that the union of two natures in Christ is not by way of mixture confusion conversion or any other mutation For none of all these can have place between the dweller and the house in which he dwelleth But I shall content my selfe lightly to have touched this and passe on to the last thing remarkable in the Words The sort or kind of this union It is a personall union The fulnesse of the Godhead dwelleth bodily in him It is said to dwell in him saith August De Quiros to exclude all mutation It is said to dwell in him bodily to exclude that inhabitation which is onely by extrinsecall denomination There is a twofold presence of the Godhead generall and speciall 1. Generall and so he is every where by his essence presence and power Enter Praesenter Deus hìc ubique Potenter 1. By his essence because he filleth all spaces of the world by the immensity of his substance Doe not I fill heaven and earth saith the Lord Jer. 23.24 The heaven of heavens cannot containe him 1 Kings 8.27 He is not farre from every one of us Act. 17.27 2. By his presence that is by his knowledge Heb. 4.13 Neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe 3. By his power and operation which produceth preserveth and governeth all things in the world 1 Cor. 12.6 And there are diversities of operations but it is the same God which worketh all in all But now besides this generall way of Gods presence there are also other speciall manners of his presence by which he is in a peculiar way only in some creatures There was a miraculous presence of the Godhead in the Prophets and Apostles by whom he wrought divers miracles There is a gracious presence of him in all his Saints There is a relative presence of him in his Church visible and in his ordinances Exod. 25.8 Numb 5.3 and Chapt. 35.34 Deut. 33.12 Psalm 9.11 Psal 135.21 Isai 8.18 Ezek. 29.45 Joel 3.21 Zachar. 2.10,11 Chap. 8 3. Psal 74.7 There is a glorious presence of the Godhead and thus heaven is his dwelling place 2 Chron. 6.21 39. 1 Kin. 8.30 Thus he dwelleth on high Psalm 113.5 Isai 33.5 In the high and holy place Isai 57.15 In the heavens Psal 123.1 In the light which no man can approach unto 1 Timoth. 6.16 But all these severall wayes of the Godheads dwelling in the creature fall far short of that in the text i Notandae sunt autem hae duae particulae 1. plenitudo Divinitatis 2. Corporaliter Nam illae significant aliter in Christo aliter in aliis sanctis habitare Divinitatem In Christo habitat per plenitudineÌ„ in aliis per divisioneÌ„ 1 Cor. 12.4 In Christo corporaliter id est vere substantialiter in aliis participativè Nam ipsa Divinitas verè substantialiter est in Christo In aliis per dona quaedam a Divinitate participata Becanus Sum. Theol. tom 5. cap. 7. quaest 3. the bodily that is personall or hypostaticall inhabitation of it in and union of it with the humanity of Christ For this is so close streight and intimate as that the Godhead inhabiting and the manhood inhabited make but one person Eâ—en as the reasonable soule and body in man make one man Before I descend unto the application
not distant from the other but one of them would be dâ—stant from the other if one of them should be every where and the other onely in a certaine determinate place For answere the major is most false for we see even in nature that where there is no separation betwixt the tearmes or extreames of an union that yet the union is not by way of exequation or equipatency In a living man the foule is not separate from the head and yet the head doth not exist wheresoever the soule doth for then it should be in the feete A starre is inseparably conjoyned with it's orbe but because it is lesse in quantity then it 's orbe therefore it is not wheresoever it's orbe is So the God head and manhood of Christ are united inseparably and indistantly but it doth not therefore follow that the manhood being finite is in point of presence commensurate unto the Godhead which is infinite Yea but they argue for this not onely from the inseparability of the union but also from the indivisibility simplicity and impartibility of the Godhead In the manhood of Christ dwelleth all-fullnesse of the Godhead the whole manhood is united unto the whole indivisible and impartible Godhead and therefore it is wheresoever the Godhead is and that is every where For answer the consequence is false and the falsehood of it the learned Mr Barlow illustrateth by divers particulars Exercit. Metaph. 6. p. 177 178 179. This present day hath a coexistence with whole eternity that is simple and indivisible But the duration of this day is not adequate unto the duration of eternity Eternity was before this day and it will be for ever after the period of this day So the manhood of Christ is united in heaven where it existeth unto the whole indivisible Godhead but it doth not thereupon ensue that it coexisteth with the Godhead in all places besides The humane nature of Peter is present unto the Godhead in such a determinate space but it would be madnesse for any man hereupon to inferre that because the Godhead is indivisible therefore if Peter doe presentially coexist in one space with it therefore in all other spaces whatsoever The whole indivisible soule is united with the head and so long we cannot say that it is any where separated from the head but yet it would be a grosse absurdity for any man to say that the head is present wheresoever the soule is for then it should be where the hands feete and all the other members are So the whole entire Godhead is no where sundered from the manhood and yet the manhood doth not adequate it's immensity And this is sufficient for answere unto the first Syllogisme As for the second Syllogisme I deny the minor to wit that all-fulnesse of the Godhead dwelleth in the manhood every where all fullnesse of the Godhead is every where but it doth not dwell in the manhood every where The hypostaticall union may be considered terminatively or informatively 1. Terminatively in regard of Termination and so it is terminated unto the person of the sonne and in his person unto all-fulnesse of the Godhead which is every where It filleth heaven and earth with it's presence But now if we consider it informatively in regard of information or inhesion taking the word largely so it is seated in the humane nature that is not every where but onely in heaven at the right hand of God * Loc. Com. part 2. p. 261 Altingius in answer unto this argument confesseth that the person of the word hath the humane nature every where personally united to it And the learned Hooker hath touching this particular these following expressions Somewhat of the person of Christ is not every where in that sort namely his manhood the onely conjunction whereof with Deity is extended as farre as Deity the actuall position restrained and tyed to a certaine place yet presence by way of conjunction is in some sort presence pag. 302. Eccles Pol. And againe pag. 303. Even the body of Christ it selfe although the definite limitation thereof be most sensible doth notwithstanding admit in some sort a kind of infinite and unlimited presence likewise For his body being a part of that nature which whole nature is presently joyned unto Deity wheresoever Deitie is it followeth that his bodily substance hath every where a presence of true conjunction with Deitie I hope the learned and ingenuous reader will not be offended though such an inconsiderable person as my selfe in the Common wealth of learning assume the liberty of passing my censure upon these passages For I professe it is not out of any disrespect unto the memory of these great schollars but onely out of affection unto the truth If I know any thing in either Philosophy or scholasticall Divinity they are both guilty of a grosse mistake and I cannot sufficiently wonder that it should fall from so learned pen. You may see it acutely proved by a Secundum verò quod erat probandum repugnare scilicet unionem esse intrinsecam verbo probatur ex multis implicantiis Prima autem fun damentalis est quia haec unio nec potest esse creata nec inere ataâ—non creata ut ab omnibus conceditur etiam ab adversariis quia daretur mutatio in verbo quod verò non possit esse inincreata de quâ est quaestio probatur Primò quià ut saepiùs dictum est in disput 4. Philos in primâ dissicultate unio est essentialiter nexus actualis sienim esset pâ—teutialis requireretur alia actualis quae actualiter nectat extrema Standum est igitur potiùs in priori unione dicendum quòd illa est actualisâ—… ergo unio est actualis nexus quomodo potest â—ste nexus concipi ab aterno in verbo non nectere seu unire verbum actualiter cum naturâ creatâ Secundo probatur quià haâ— unio diâ—eret â—antum ordinem ad naturam creatam ergò dependeret ab illa est autem absurdum ut res increata totum suum esse habeat dependentèr ab aliquo creato quia non haberet majorem necessitatem quam ens creatum Quod verò talis unio diceret ordinem essâ—ntialem ad creaturam probatur nam non potest intelligi ratio extremi unius unionis cum alâ—ero sine intrinseco transcendentali respectu ad illuâ— aliud Quarto probatur quia ratio actualis unionis exsuâ essentia est quid incompletum ordinatum ad alterum est enim essentialiter conjunctio duorum ad constitutionem vnius tertii-non ergo potest Deo convenire formalitèr intrinsece quin dicat imperfectionem in Deo a quâ non potest abstrahere Remanet igitur ex dictis probatum quod quid unio non potest afficere intrinsece nisi tantum unum extremum quonâ—am hoc extremum non potest esse verbum sequitur quod afficiat intrinsecè tantum humanitatem Albertinus Corall
unto whom it relates And therefore Christ intended good unto those principalities and powers unto whom he is an head But he designed no good unto the wicked Angels and therefore they are not here meant 3. The Principalities and powers here are in all probabilitie the Angels the worship of whom is prohibited vers 18. And they are good Angels For unlikely that the seducers against whom the Apostle dealeth should presse them unto the worship of wicked Angels Having found what is meant by these principalities and powers enquire we next how Christ as man is an head of them Why 1. in regard of excellency above them 2. in regard of authority over them And 3. As some thinke in respect of influence upon them 1. Then because in the manhood of Christ there dwelleth all-fulnesse of the Godhead bodily therefore as man he is an head unto the good Angels in regard of excellency or eminency above them He is superiour to them because all Angelicall perfections whatsoever fall farre short of the hypostaticall union which is denyed unto the Angels and vouchsafed unto the humane nature in the person of Christ He tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they Heb. 1.4 Though they be Principalities and powers excellent glorious and powerfull creatures yet they are still but meere creatures But now Christ as man hath by the personall union obtained a more excellent name then they because thereby as man he is personally the sonne of God * Homo potest accipi ratione suppositi sie cum suppositum naturae humanae in Christo siâ— persona filii Dei cui per se convenit esse Deum verum est quod Christus fecundum quod homo sit Deus Aquinas part rert quaest 16. Art 11. God himselfe the Lord and creatour of principalities and powers 2. Because in Christ man dwelleth all-fulnesse of the Godhead bodily therefore he is an head of the good Angels in regard of authority over them they are his servants his ministring spirits Heb. 1.14 made subject unto him 1 Pet. 3.22 so that he can command them at pleasure And hereupon they are tearmed his Angels Math. 13.42 and 16.27 and 24.31 Mark 13.27 Revel 1.1 and 22.16 That holy thing which shall be borne of thee said the Angell unto the Virgin Mary shall be called the sonne of God Luk. 1.35 Christ as man was the naturall sonne of God by the assumption of our nature in unitie of one person and because he was the sonne of God heire and Lord of all therefore he is the King and governour of even thrones and dominions principalities and powers and hath them all at a becke 3. Some go farther say that Christ is an head unto the goâ—d Angels in regard of internall influence upon theÌ„ He is unto theÌ„ say they a mediatour though not of redemption or reconciliation For so he is a mediatour only betweene God and men for whom he gave his life a ransome 1 Timoth. 2.5,6 yet of preservation or confirmation in that they owe unto his merits the prevention of their fall and the continuance and establishment of their peace and friendship with God But this opinion may be impugned by what some Schoolemen of great note Vasquez in tert part Thomae tom 1. disp 49. Becaâ—us Summa Theol. tom 1. tract 3. cap. 2. quaest 4. pag. 58. c. and tom 5. cap. 14. quaest 9. pag. 261 and others have said against the meritorious influence of Christ as man upon the grace and essentiall glory of Angels who yet grant in his humanity an influence of illumination Ephes 3.10 and accidentall joy Luk. 15.7,9 upon them We may from them take these two arguments 1. To say that the Angels confirmation in their gracious and glorious estate the preservation of them from falling doth presuppose the fall of Adam is a proofelesse assertion But the mediation of Christ presupposeth the fall of Adam as being occasioned thereby And for any one to affirme that Christ had been mediatour and had been incarnate if Adam had never falne is to speake without evidence from scripture therefore Christ's mediation for the confirmation and preservation of Angels is an unscripturall notion 2. Christ merited for those unto whom he was a mediatour But now Christ did not merit any thing for Angels therefore he was not a mediatour for them The minor which onely will be questioned may be thus proved Christ died for all those unto whom he merited any thing because his merits had their consummation at his death * John 19â—36 But now the scripture speakes not one word or syllable of Christ's dying for the Angels and therefore we may conclude it is also silent as touching his meriting any thing for them And therefore I shall for my part content my selse with ignorance thereof Indeed the two former particulars of Christ's headship over the Angels superiority above them and government of them is sufficient for the comfort of the Church It is a great honour unto the Church that the good Angels in heaven are in point of Dignity inferiour unto her husband but that they are under his authority subject unto his government makes much for her reall benefit and security For how can she be unsafe who is married unto the Lord Generall of the Militia of heaven All the Angels in heaven are the subjects of Christ man fully conformable unto his commands and therefore will be very ready to doe any possible service unto the Queene of their King They will be very forward to minister in all things requisite unto all heires of salvation Heb. 1.14 to encampe round about them Psalm 34.7 It is part of their charge given unto them by Christ to keepe his members in all their wayes to beare them up in their hands least they dash their foot against a stone Psalm 91.11,12 Though the Church be begirt with never so many and powerfull adversaries yet she should shake off all carnall feare of them Because her Saviour can when he will command what multitudes please him of the heavenly host for her guard and protection The combinations and attempts of all the principalities and powers in earth and hell for her ruine cannot but be vaine and fruitlesse as long as her head is head of all the principalities and powers in heaven for against these the other can make no resistance This Presidenteship of Christ over the Angels was shewed in a vision unto the prophet Zechariah for the incouragement of the Jewes against their abject state under the Persian empire I saw by night and behold a man riding upon a red horse and he stood among the myrtle trees that were in the bottome and behind were there red horses speckled and white Then said I O my Lord what are these And the Angell that talked with
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 implacable 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 dismayed 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 comfortable doctrine of the fulnesse of Christ's love I shall desire 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 vessells of mercy Rom. 9.23 and vessells of mercy are vessells unto honour sanctified and meet for the masters use and prepared unto 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 exhorted 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 outwardly 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 influence 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 inflamed 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 compared 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 calamities 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 described it comes short of a due gratitude we are unthankfull for Christs fulnesse of love if it be not as a loadstone to attract from us a love of him with all our hearts soules and might In the language of the Scripture we are utterly forgetfull 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 unfathomeable 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 Paulus nihil per istas dimensiones intelligit quam Christi charitatem de quâ continuò post significans eum cui verè perfectè cognita est undequaque sapere ae si diaeisset quaquaâ—versùm respiciant homines nihil reperient in salutis doctrinâ quod non huc referendum sit Continet enim una Christi dilectio omnes sapientiae numeros ideo quo facilior sit sensus ita resolvi debent verba ut valeatis comprehendere Christi dilectionem quae est longitudo latitudo profunditas alâ—…tudo sapientiae nostrae hoc est tota perfectio Similitudinem enim sumit à Mathematicis ut à partibus totum desigâ—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 â—enique rectum aut sanum Circumeas licet coelum terras maria non altius transcendes quin legitimum sapiendi finem transilias Calvin in Ephes 3. v. 18. 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 privately and to preach publikely nothing but what did some way or other referre unto that
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 illustration by way of Antithesis or opposition But whosoever 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 whosoever 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 profession 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 sanctification 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 thâ—se that are wanting as also erga errantes 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 consequent 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 Apostle in his quotation of this place Ephes 4.8 expresseth the passage thus He gave gifts unto men Which variation sheweth as Fulke observeth in pag. 12. of his answere to the preface 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 discourage 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 sinlesse 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 deceived 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 Spirituall 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 portions 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 peculiar 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 Before Christs ascension the heavenly dew of Gods grace fell onely upon the fleece the land of Canaan but since upon the whole earth upon even the fulnesse of the Gentiles For Christ ascended farre above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all that is to paraphrase the words by parallel places of Scripture that he might poure his Spirit upon all flesh Joel 2.28 that the earth might be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 The Lutherans understand the words concerning the absolute filling of all places with Christs manhood Cajetan Emanuel Sa and others thinke that to fill all is as much as to fulfill all promises and prophecies that were written of him in the old Testament But the interpretation of the words which I have brought is favoured as expositours upon the place generally alleadge by the scope unto which they serve for confirmation by both the words foregoing of which they are an explication and by the words following which are of them an exemplification 1. By the scope not onely of these words but also of the whole verse nay of the two verses immediately preceding which is laid downe verse 7. Vnto every one of us grace is given c. Now unto the confirmation of this that unto every one grace is given by Christ Christ's ascension to fill every one to fill all is very aptly referred 2. By the words foregoing vers 8. of which they are an explication When he ascended up on high c. hee gave gifts unto men To ascend up on high is to ascend up farre above all heavens and to give gifts unto men is to fill all sorts and kinds of men with gifts The Apostle seemes plainly thinkes Beza to allude unto the verse following that testimony of the Psalmist quoted vers 8. Blessed be the Lord God who daily loadeth us with benefits Psalm 68.19 The filling all things in the Apostle is the same that loading with benefits is in the Psalmist 3. From the words following which are of them as it were an exemplification And he gave some Apostles and some prophets and some Evangelists and some pastours and teachers c. ver 11. Every office there mentioned includeth and presupposeth gifts for it for ungifted officers are no gift or blessing but a curse and judgment rather In the words then as there is expressed the institution of Church officers both extraordinary and ordinary so there is implied the qualification of these officers with abilities and endowments for discharge of their severall duties Now from the qualifying of Church officers with the graces of edification we may inferre the furnishing of Church members with the graces of sanctification Because those were purposely conferred for the production augmentation and confirmation of these He gave some Apostles and some Prophets and some Pastours and teachers for the perfecting of the saints for the edifying of the body of Christ vers 11.12 And the saints are not perfected untill they be filled with grace The body of Christ is not edified unlesse Christ fill all in all unlesse in every part of this body mysticall all faculties of the soule and all members of the body be cloathed with befitting graces In these words then we have a description of the effusion of the spirit upon the Church 1. a finito 2. ab adjunctis intensionis extensionis 1. Afinito medio sive destinato the meanes designed to make way for it Christ's glorious ascension He ascended far above all heavens that he might fill all Joh. 7.38,39 Chapt. 16.7 It is Christs errand and businesse into heaven and therefore you may be confident he will mind it and be very intentive upon the compassing of it The eye and heart of a wise man is almost never off from the end of any important action It were then blasphemy but to imagine that Christ in whom are hid all the treasures of wisedome and knowledge should not constantly have in his consideration and intention the end of so glorious and action as his ascension far above all visible heavens into paradise the house of God the third heaven the heaven of heavens Next we have the adjuncts of this effusion of the spirit the intension and extension of it 1. The intension measure or degree of it It was in comparison of that sparing communication of the spirit before Christ's ascension a filling The spirit was not as before onely sprinkled but powred forth It did descend not in drops or dew but in showers of blessing Ezek. 24.26 The Holy Ghost is now shed on us abundantly Tit. 3.5,6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly as it is varied in the margent that is largely or plenteously 2. We have the extension of it It was a filling of all He ascended that he might fill all that is that he might fill the universall Church and every true and genuine member thereof The subject then of this distribution of the gifts of the Holy Ghost is generall and universall and that in as many respects as the Church is now said to be Catholick In respect of 1. place 2. persons 3. time 1. In respect of place It is no longer a little garden inclosed within the territories of Jacob but a spacious field diffused successively at least through all nations all lands and countries 2. In respect of the persons Because this filling excludes no sort or condition of men neither Jew nor Gentile Greek nor Barbarian bond nor free male nor female Thus Dionysius Carthusianus expounds here the universall signe He restraines it unto men and takes it distributively de generibus singulorum He ascended farre above all heavens ut impleret omnia genera hominum id est quosdam de universis generibus hominum donis gratiis spiritus Sancti That he might fill all sorts kinds or conditions of men that is some of all sorts with the gifts and graces of the holy Spirit Lastly in respect of time This distribution was not confined unto the times presently after Christs ascension but if we speake of ordinary gifts of the Spirit to continue untill the last day according unto that promise of our Saviour That he will be with as the ministers so the members of the Church alwayes even unto the end of the world Math. 28.20 What comfort doth this place afford against the badnesse barrennesse unhealthinesse or any other incommodiousnesse of the place of a mans habitation against the meannesse or misery of a mans condition against the iniquity of the times upon which a man is cast
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 dignity 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 indignities and obscenities as can be imagined as for example to be burnt by fire to be blown away by the wind to be vomited and disgorged by either a sickly or drunken communicant to be put in a dunghill to be devoured by wormes mice dogs or hogs to passe through the guts or entrals into 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 predestinated them to be conformed unto the image of his Son Rom. 8.29 Vnto 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 people 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 Kingdome 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. Vnto 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 everlasting Kingdome of our Lord and Saviour Jesus Christ Even here in this life we may have an entrance into Christ's Kingdome 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 perhaps 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 glory Ps 36.7,8 Those of the childrē of men that put their trust under 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 delighted with the abundance of her glory For thus saith the Lord Behold 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 believing 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 efficient 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 glorification 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