describeth 1. in regard of the tearme from which 2. In respect of the tearme unto which it was 1. In regard of the tearme from which it was It was a deliverance from death and corruption 1. From death and the grave by way of subvention and release Thou wilt not leave my soule in hell that is my person considered in its mortall part in the state of the dead 2. It was a deliverance from corruption that is putrefaction by way of prevention and preservation Neither wilt thou suffer thy holy one to see corruption that is to feele and to suffer rottennesse 2. Christs resurrection is here set forth in regard of its tearme unto which as it was the way unto a glorious and immortall life Thou wilt shew me the path of life vers 11. or as Peter quotes it Act. 2.28 Thou hast made known unto me the wayes of life that is in my resurrection thou hast given me experience of the way unto life from death Secondly David prophesyeth of the glorification of Christs soule consequent unto the resurrection of his body In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore Which passage we have thus abbreviated in the Apostle Peter's quotation of it Acts. 2.28 Thou shalt make me full of joy with thy countenance Here we have the 1. Matter 2. Measure 3. Duration 4. The Causes of that glory with which Christs soule in his exaltation was repleate 1. The matter of it joy and pleasures The Apostle Peter speaking of the imperfect and begun joy of Believers here in this life saith it is unspeakable and full of glory 1 Pet. 1.8 The joy then of Christs soule in its glorified condition is glorious beyond all comprehension 2. Here is the measure or degree of it fulnesse of joy God hath promised to make all that trust in him to drinke of the river of his pleasures Psalm 36.8 But in the heart of his son Christ Jesus there is an ocean of joy The Spirit was given not by measure unto him John 3.34 And as the Spirit was the principle of his grace so it was the fountaine of his glory and therefore his glory as well as his grace was unmeasurable Thirdly here is the duration of this glory pleasures for evermore All his life long he was a man of sorrowes and acquainted with griefe Is 53.3 Towards his passion his soule was exceeding sorrowfull even unto death Math. 26.38 And in the dolefull time of his passion that fearfull houre of darkenesse his sorrowes were beyond measure Math. 27.46 But for all this God made him ample amends in the eternity of his joy and pleasures at Gods right hand Lastly we have the causes of this glory of Christs soule the full vision and the infinite power of God 1. The full vision of God In thy presence is fulnesse of Joy which in Acts. 2.28 is thus varied Thou shalt make me full of joy with thy countenance 2. The right hand that is omnipotency of God elevating his soule unto this vision by the light of glory At or rather by thy right hand are pleasures for evermore Jesus was exalted by the right hand of God Acts. 2.33 Unto this prophecy I shall adde three more The first is Isaiah 4.2 In that day shall the branch of the Lord be beautifull and glorious and the fruit of the earth shall be excellent and comely c. In which words Christ if we understand them of him in respect of his humanity is called the branch of the Lord in reference unto the active principle of his conception the holy Ghost the power of the highest Luk. 1.33 The fruit of the earth in respect of the passive principle of his conception the Virgin Mary Another prophecy is Isaiah 52.13 Behold my servant shall be exalted and extolled and be very high In that nature according unto which he is my servant he shall be exalted and be very high Here are divers tearmes of the like import heaped up to expresse the unexpressible glory of Christs humanity in its Exaltation The last prophecie which I shall mention is Ezek. 17.22,23 Thus saith the Lord God I will also take off the highest branch of the high Cedar and will set it I will crop off from the top of his young twigs a tender one and will plant it upon a high mountaine and eminent In the mountaine of the height of Israel will I plant it and it shall bring forth boughs and beare fruit and be a goodly Cedar and under it shall dwell all fowle of every wing In the shadow of the branches thereof shall they dwell Here Christ in regard of his Humiliation was but a tender one cropt off from a young twig In his exaltation he will be a goodly or stately Cedar which God will plant upon a high mountaine and eminent In the mountaine of the height of Israel that is not only in the Church militant which is tearmed Gods holy hill of Sion Psalm 2.6 But also in the Church triumphant intitled Heb. 12.22 mount Sion the city of the living God the heavenly Ierusalem With the prophecies concerning Christs glory concurre also the types of it I shall instance but in a few 1. The Arke of the Testament was to be overlaid with pure gold within and without and to have a crowne of gold round about it Exod. 25.11 2. The Altar of Incense also was to be overlaid with pure gold the top thereof and the sides thereof round about and the hornes thereof and it was also to have a crowne of gold round about Exod. 30.3 And all this may be to typify the plentifull glory that was to be in Christs humanity He was to be glorious within and without he was to be covered and crowned with glory Unto these two types of Christs fulnesse of glory I shall adde a third the garments of the high Priest that were for glory and beauty Exod. 28.2 In Levit. 16.4 the high Priest was to weare in the day of expiation plaine linnen garments and this figured thinkes Aynsworth the base estate of Christ here on earth And why may not we say answerably that his glorious and golden garments typified his glorious estate in heaven These forementioned prophecies and types receive cleare light from expresse affirmations of Christs glory in the new Testament Christ after he had suffered enter'd into his glory Luk. 24.26 Where glory is as it were appropriated unto him as the most eminent subject and principall efficient of glory He had as it were the monopoly of glory All the glory in heaven was in some sort his glory God crowned him with glory and honour Heb. 2.7 and set him at his owne right hand in heavenly places Ephes 1.20 Where by placing of him at Gods right hand is understood a conferring upon his humanity as soveraigne authority so also unspeakable glory and dignity Unto these places we may also refer all those passages that speake of Christs exaltation Col.
saith that we are saved by hope Rom. 8. vers 24. that is we are saved here in this life not in regard of a present and plenary possession or fruition but onely in respect of an assured expectation thereof And thus I have ended with the exposition of the words in themselves I am in the next place briefely to examine the inference of them from the foregoing There dwelleth in Christ as man all-fulnesse of the Godhead bodily therefore ye who believe in Christ are compleat in him for he is able to make you compleat Because hereupon it followeth 1. that in all that he did and suffer'd there was an infinite merit able to purchase this compleatnesse 2. That there was in him an insinite power able to conferre this compleatnesse Some understand those words of our saviour Joh. 6.63 concerning the humanity of Christ considered alone without his Deitie It is the spirit that quickneth that is it is the Godhead united unto the humane nature that giveth spirituall life The flesh profiteth nothing that is the humane nature of Christ if it were disunited from the divine it would be of little availe unto the quickenance of our soules It s concurrence is not onely profitable but necessary yet it is onely instrumentall and therefore in the vertue of it's principall agent the fulnesse of the Godhead dwelling bodily in it If Christ had beene meere man though clothed with all the power that a creature is capable of He could not have saved so much as one single soule from eternall death But he is God as well as man and therefore able to justifie sanctifie and glorifie even millions of worlds With thee saith the Psalmist unto God is the fountaine of life Psalm 36.9 A fountatine that can never be exhausted The fulnesse of the Godhead in Christ is not as a river but as a sea whence flow all those streames that make glad the city of God Psalm 46.4 It was from his Deity that there was in him an ample sufficiency to finish the transgression to make an end of sinnes and to make reconciliation for iniquity and to bring in everlasting righteousnesse Dan. 9.24 Because his righteousnesse is the righteousnesse of God Phil. 3.9 therefore it is appliable to and available for all the believers that ever were are or shall be in the world Because it was the great God that was our Saviour and gave himselfe for us Therefore he hath redeemed us from all iniquity and purified us unto himselfe a peculiar people Tit. 2.13,14 Because he is the Sonne of God therefore his bloud cleanseth us from all sin 1 Joh. 1.7 therefore by one offering he hath perfected for ever them that are sanctified Heb. 10.14 Because the Father hath by eternall generation given unto the Sonne to have life in himselfe Joh. 5.26 therefore he quickeneth whom he will vers 21. He can quicken those soules that are dead in sinns and trespasses and he will at the last day quicken those bodies that have for thousands of yeares beene rotten in their graves Because he is the Lord from heaven 1 Cor. 15.47 The Lord of Glory 1 Cor. 2.8 therefore he can clothe our mortall and corruptible bodies with incorruption and immortality He can change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe Phil. 3.21 Can you desire more comfort then that which this point yeeldeth It promiseth as much perfection as our natures can hold But it is indeed onely unto those who are qualified as those Colossians were unto whom our Apostle directs this Epistle Saints and faithfull Brethren Chapt. 1.2 who have received Christ Jesus the Lord rooted and built up in him and established in the faith abounding therein with thanksgiving Chapt. 2. vers 6 7. This restriction is implied thinke some in that the Apostle doth not say ye are compleate from him or by him but ye are compleat in him That clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him containeth say they a description of those that are thus compleate They are such as are in Christ as have an actuall inexistence in him Such as are incorporated and implanted into him by the spirit and faith And they are all new creatures 2. Cor. 5.17 they have all the spirit of Christ Rom. 8.9 Men may take a full draught of a * Musculus Da venant naturall fountaine and yet not goe into it but stand without it But now as for this spirituall fountaine Christ Jesus none can so much as sippe of the water of life in him without passing into him by the act of a faith that purifyeth the heart Acts 15.9 and worketh by love Galat. 5.6 and out of the belly of him that believeth shall flow rivers of living water John 7.38 Branches separate from the vine wither and grow saplesse Members cut off from the head are dead and become carrion Professours disunited from Christ can have no vitall communion with him no participation of any true and reall compleatnesse from him They are but livelesse pictures of Christians have onely a forme of Godlinesse onely the carcasse of that perfection which Christ imparteth unto his members and therefore however they may be for their naturall and acquired endowments most accomplished persons yet as touching spirituals they are next to divels of all creatures most imperfect and incompleate wretched and miserable poore blind and naked Revel 3.17 able to doe nothing John 15.5 In a second place Paul inferreth from the personall union the dignity of the humane nature of Christ in comparison of the good Angels Because in him dwelleth all fulnesse of the Godhead therefore he is the head of all principality and power Here examine we 1. what is meant by principality and power 2. How Christ as man is the head of all principality and power 1. Then enquire we what is meant by principality and power In vers 15. of this chapter and in Ephes 6.12 they signify evill Angels But here they are taken onely for the good Angels Angels which are tearmed in scripture the elect Angels 1 Timoth. 5.21 the Angels of heaven Math. 24.36 the Angells of light 2 Cor. 11.14 the sonnes of God Job 1.6 Job 38.7 who are tearmed 1. Principalities from that excellency which they have by nature and grace above other creatures they are the chiefe of the creation as it were Princes in comparison of other creatures 2. They are stiled powers for that Authority which God hath delegated unto them over other creatures For the restriction of the tearmes here unto the good Angels I shall alleadge 3 arguments 1. This headship is a sequele of the personall union and therefore no meere creature shareth in it But if it denoted barely a superiority over the wicked Angels it were a priviledge communicable unto the good Angels 2. To be head is properly a superiority that is some way or other beneficiall unto those
up unto a correspondency with him in his affections to love those persons and things which he loveth and to detest whatsoever he hateth Courtiers usually seeme at least to proportion all their passions unto those of the Princes minion They admire whatsoever he liketh they adore whomsoever he affecteth and professe a deepe dislike of all that he disaffecteth They affront and quarrell all upon whom he frowneth Well then may not we be ashamed that there is not the like compliance in us with Gods favourite We dote upon sin which his soule abhorreth We delight in that company and those places unto which he is a stranger We loath those ordinances which have his most evident approbation and institution Those unsavoury and prophane jests rotten communication that are an abomination unto him and stinke before him are the matter of our greatest merriment We distast most the conversation of those that have most intimate communion with him Those are an eye-sore unto us who are as tender unto him as the Apple of his eye His jewels Mal. 3.17 his crowne jewels his crowne of glory and royall diademe Isay 62. ver 3. are accounted by us as the filth of the world and offscouring of all things 1 Cor. 4.13 There is nothing that he esteemeth more amiable in men then the beauty of holinesse the Image of God This is the chaine upon the neck of his spouse Cant. 4.9 that ravisheth his heart And there is nothing more that our hearts rise against O what a dangerous thing is this antipathy unto him that is in the bosome of the father at his right hand How unsafe is it to be thus opposite unto his affections Hereby we must needs incurre the displeasure both of him his father and that is the undoubted path unto everlasting ruine and destruction for in their favour is lise Psalm 30.5 7. And lastly If Christ be so great and gracious with God It then very much concerneth us to labour for assurance of his love and favour For we must needs be liable unto perpetuall torment and terrour of mind as long as we are in suspense of our eternall condition As long as we are doubtfull whether we shall be for ever miserable or happy And the wrath of Christ who is chiefe in the affection of the father is as Solomon speakes of the wrath of a King as the messengers of death and roaring of a lyon Whereas on the other side in the light of his countenance is life and his favour is as a cloud of the latter raine Prov. 16.14,15 and 19.12 and 20.2 If he smile upon a soule nothing can make it miserable and if he frowne upon it nothing can make it happy For God is reconciled to none but in and through him He makes none blessed but for his sake Well then we can expect no tranquility of spirit no solid comfort no sound peace of conscience no joy unspeakable and full of glory untill we have attained a certaine and well bottomed perswasion that the sonne of Gods love in whom alone he is well pleased hath lifted up the light of his countenance upon us What I have said touching our assurance of Christs love may be applied unto our assurance of Gods love of us in and for Christ For it is of no lesse importance as being inseparably connexed therewith and the ground and cause thereof and therefore without Gods love of us for Christ his sake we can never be happy and without assurance of it we can never be comfortable Hereupon is it that in the salutations prefixed unto most of Paul's epistles peace is made a sequele of grace from God our father and the Lord Jesus Christ Without the grace of acceptation with the father and the Lord Jesus Christ and also sense and apprehension thereof no peace of conscience no serenity of spirit is to be expected That man that is doubtfull of Gods love in and for Christ if his conscience be awak'ned cannot but have a perpetuall tempest in his bosome For he can apprehend God â—o otherwise then a consuming fire And such a consideration must needs beget unutterable horrour Our Saviour himselfe makes this assurance the scope of the revelation of Gods goodnesse and mercy in the gospell John 17.26 And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them There be some that understand that clause that the love wherewith thou hast loved me may be in them concerning the extension or termination of Gods love of Christ unto Believers as a secondary object and they thus glosse the words That thou may'st love them for my sake that thou may'st love them with that love wherewith thou hast loved me Believers are made by faith one body with Christ and therefore cannot but share in Gods love of Christ If God love him They cannot but be beloved in and for him and therefore our Saviour addes and I in them which is saith Maldonate because I am in them to wit as the head in the members As if he should have said seeing I am in them seeing I dwell in their hearts by faith so that I and they make but one body mysticall therefore thy love of me cannot but be derived unto them If thou lovest me it is impossible thou should'st hate them This termination of Gods love of Christ unto Believers is in regard of the fruites and effects of it so it is the same with it's presence of influence on them The body of the Sun is in the heavens but the efficacy of it reacheth unto the lowest of the elements the earth causing on its surface light and warmth and producing in the very bowels of it many rich metalls and minerals Thus the love wherewith God loveth Christ is in God himselfe if we speake of a presence of inherence taking the word largly as it is applicable unto any adjuncts even such as the attributes of God are But it is in all them that believe in regard of a presence of influence and effective presence for it enlightneth and comforteth them and produceth in their bosomes the precious gifts and graces of the spirit But now the love wherewith God loveth Christ is said to be in believers not onely in regard of their participation but also perception of it not onely effectively in regard of its effects grace and glory but also objectively in regard of an objective or intentionall presence as it is the object of their knowledge apprehension and assurance And they never fully and truly know and apprehend it as they ought but in the rebound and by way of reflection untill they be assured of it's being terminated unto and reflected upon them untill as it is Rom. 5.5 the love of God be shed abroad in their hearts untill they have a full sence and feeling of that love wherewith God loveth them in Christ untill they have tasted that the Lord is good
disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
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
God of this world John 14.30 and 16.11.2 Cor. 4.4 the prince of the power of the aire Ephes 2.2 For he hath the keyes of Hell and death Revel 1.18 He hath the keyes of hell he can cast the Dragon that old serpent the Devill and Satan into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled Rev. 20.3 He hath the keyes of death and one day will unlock the graves of all men In a second place we are to prove that Christ's fulnesse of Authority the all-power that was given to him in heaven and in earth was a consequent of his resurrection and this I shall make good by foure places of scripture The first is Ephes 1.20,21,22 Where we have Christs soveraigne authority or dominion set forth unto us a comparatis ab object o principalitatis or perfectionis and lastly a distributione 1. By a comparison of similitude 2. By the chiefe objects of it 3. By a distribution of it 1. A comparatis by a comparison of similitude It is as it were a placing of him at Gods owne right hand in the heavenly places v. 20. At the right hand of majesty on high Heb. 1.3 at the right hand of the throne of God Heb. 12.2 For what is this his sitting at the right hand of God but the highest degree of his exaltation whereby he enjoyeth the highest glory of his mediation and that is properly and formally a kingly glory which doth also redound unto other of his offices so that he exerciseth a kingly priesthood and a kingly prophecy as you may see in Ames Med. lib. 1. cap. 23. Num. 32 33 34. The phrase is metaphoricall in allusion to the custome of great potentates who placed at the right hand of their thrones their most inward and powerfull favourites or their heires and successors or such great persons as were next in dignity and office unto them Solomon to honour his mother seated her on his right hand 1 Kings 2.19 Vpon the kings right hand did stand the Queene in gold of Ophir Psalm 45.9 When the mother of Zebedees Children desired that her sonnes might sit the one on the right hand and the other on the left hand of Christ in his kingdome what did she crave but the two chiefe dignities in his kingdome Math. 20.21 Eccle 12.12 1 Esdr 4.29 By Christ's sitting then at the right hand of God is understood as the unspeakable glory and dignity so also the imperiall and soveraigne Authority or dominion which Christ hath as man next under God over the whole creation And unto this interpretation of the phrase we are guided by the scripture it selfe The Apostle in his quotâ—tion of that of David Psal 110. v. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies my footstoole thus varieth the words 1 Cor. 15.25 he must raigne till he hath put all enemies under his feet From which variation we may observe that with Paul for Christ to sit at the right hand of God toraigne are all one Thus Peter also having in his sermon Act. 2. v. 34 35. cited the very same place of of the Psalmist in v. 36. he expounds it by Gods making Jesus Lord and Christ The same exposition also he giveth of it 1 Pet. 3.22 He is gone into heaven and is on the right hand of God Angels authorities and powers being made subject unto him To be at the right hand of God is to have Angels authorities powers made subject unto him The largest comment that we have in scripture upon the phrase is in the place now under debate Here the Apostle having affirmed v. 20. that the working of Gods mighty power set Christ on his owne right hand c. In v. 21 22. he fully explaineth what is meant by his sitting at Gods owne right hand why to be farre above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come To have all things put under his feet to be given to be head over all things to the Church 2. We have Christs kingdome soveraigne authority or dominion set forth here unto us ab objecto principalitatis or perfectionis from it's chiefe or principall objects 1. The most powerfull 2. The most renowned of it's objects 1. The most powerfull of it's objects far above all principality and power and might and dominion Cartwright upon the place Where it is evident that the Apostle heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all A great deale of Curiosity there is in interpreters touching the distinction of these termes some understanding them partly of things in earth and partly of things in heaven Others only of things in earth others only of things in heaven and here the Papists with a great deale of Confidence talke out of a counterfeit or forged Dyonysius concerning the distinction of the Orders of Angels as if they had with Paul been rapt up into the third heaven and there exactly muster'd all the heavenly Hostes Hilary Augustine and Bernard doe here with a great deale of modesty and ingenuity confesse their Ignorance herein Indeed there is no ground in Scripture for the severall signification of every of these words And for men in interpretation of Scripture to flee unto groundlesse conjectures would bring in a strange if not a mad kind of Divinity Divers learned expositors both Papists and Protestants say that if the termes be not Synonyma but have severall significations that then the Apostle speakes of them not by way of assertion but by way of concession or supposition in reference say some unto the Jewes say others unto the Gnosticks both which might hold such a distinction between the celestiall spirits or else with relation unto the fables of the Greeke Poëts their Divines who maintained perhaps such a difference betwixt their Imaginary Deities as if the Apostle should have said Suppose though not grant this distinction of principality and power and might and dominion yet Christ is advanced far above them all in dignity and authority 2. We have the kingdome or supreme dominion of Christ illustrated from the most renowned of it's objects Every name that is every person of name or renowne Famous or renowned persons were termed by the Hebrewes * Apud Hebraeos viri celebres dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est viri nominis quos graeci vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo modo etiam in vernaculo nostro sermone loquimur Beza Cornel. Alapide hath also the same note but he fetcheth it out of Beza as it will appeare to any one that will compare them together persons of name and here we have a distribution of these famous or honourable
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
is the brightnesse of his fathers glory Hebr. 1.3 the Prince of life Acts. 3.15 the Lord of glory 1 Cor. 2.8 But in a second place in the exaltation of Christ besides this externall declaration of the glory of his Godhead there was farther a reall collation of an all-fulnesse of glory upon his manhood It is generally resolved by the Schoolmen and for ought I know not gainesaid by Protestants that Christ in regard of his soule was from the very first instant of his conception comprehensor blessed full of glory and injoyed the happinesse of heaven for the substance of it This Aquinas proveth part 3. quaest 34. art 4. Because even then he received grace not by measure But now if his grace should fall short of that of comprehensors the saints and Angels in heaven If he should not have enjoyed the light of glory If his graces had not beene alwaies acted in the vision fruition and comprehension of God there had been a measure in his grace The spirit had beene given unto him by measure Unto Aquinas I shall adde Becanus who upon the same argument thus reasoneth Sum. The. par 3 tract 1. c. 9. quaest 2. Christ according unto his humanity had the cleare vision of God from the very instant of his conception The reason is because it is manifested that he had this vision before his death But the reason and ground of his having of it before his death was the hypostaticall union Therefore seeing this reason or ground of the beatificall vision agreed unto him from the very instant of his conception therefore we must say that he had the vision of God from the first moment of his conception The major is plaine from that in Joh. 3.13 No man hath ascended up to heaven but he that came downe from heaven even the sonne of man which is in heaven Where the verbe ascendit is of the preterperfect tense whereby Christ signified that he had now already ascended into heaven which could not be true of a corporall ascent but of a spirituall by the beatificall vision The same thing may be gathered from that in John 12.26 If any man serve me let him follow me and where I am there shall also my servant be And from Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me From these and the like places it is evident that Christ when he spake these things was in the estate of blessednesse unto which he also wished and desired that the Apostles might come Whence I conclude that he was alwaies in that state from the very instant of his conception because there is no reason why he should be in it then and not before Of this heaven-happniesse in the soule of Christ from the beatificall vision there would alwaies without Gods miraculous restraint and prevention have beene two as it were connaturall sequels 1. a fulnesse of unspeakable and unconceivable joy solace delight pleasure and comfort in his soule 2. a redundancy of glory from his soule unto his body But by the speciall dispensation of God the resultancy of the former was suspended and withheld in the time of his passion and the latter the a Secundum naturalem habitudinem quae est inter animam corpus ex gloria animae redundat gloria ad corpus Sed haec naturalis habitudo in Christo subjacebit voluntati Divinitatis ipsius Ex quâ factum est quod beatitudo remaneret in anima non derivarâ—tur ad corpus sed care pateretur quae conveniunt naturae passibili secundum illud quod Damasc dicit quod beneplacito Divinae voluntatis permittebatur carni pati operari propria Aquinas part 3. quaest 14. ar 1. Anima Christi a principio suae conceptionis fuit gloriosa per fruitionem Divinitatis per fectam Est autem dispensativè ut ab anima gloria non redundaret incorpus ad hoc quod mysterium nostrae redemptionis suâ passione impleret Et ideo peracto hoc mysterio passionis mortis Christi statim anima in corpus in resurrectione resumptum suam gloriam derivavit Et ita factum est corpus illud gloriosum Aquinas par 3. quaest 54. ar 3. derivation of glory from his soule unto his body was totally deferred untill his Exaltation And then indeed the interruption of joy in his soule the interception of glory from his soule to his body was altogeather removed 1. His soule was filled with all that joy solace pleasure delight and consolation which can possibly flow from the sight of an object so infinitely pleasing as is the essence majesty and glory of God In the presence of God he had fulnesse of joye at his right hand pleasures for evermore Psal 16.11 God made him full of joy with his countenance Act. 2.28 2. His body was replenished with as much glory as was proportionable unto the most vast capacitie of the creature It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory that is a most glorious body in it selfe and the spring of glory unto others Of this glory of Christs body Peter James and John had a glimpse in the transfiguration Math. 17.2 He was transfigured before them and his face did shine as the sunne and his rayment was white as the light Glory was coevall unto his soule from it's first creation but the flowing of it unto his body was stope to qualifie him for the worke of our redemption for that was to be wrought by suffering and if his body had been glorified it would have beene impassible and could not have suffered But now here at the present by speciall dispensation God giveth way unto the redounding of glory from his soule unto his body and this transitory glory was such as that it changed the naturall darknesse of his flesh and made his face to shine as the sun nay it brake through the obscurity of his rayment and made it white as the light His rayment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 Of the fulnesse of glory that was conferred upon Christ in his exaltation there were diverse prophecies and types in the old Testament most cleare and pregnant affirmations in the new Testament 1. Divers prophecies and types in the old Testament 1. Prophecies and the most remarkable prophecy hereof is in Psalm 16. v. 9 10 11. which is applied unto Christ by the Apostle Peter Acts. 2. vers 25. usque ad 32. Thou wilt not leave my soule in hell neither wilt thou suffer thy holy one to see corruption Thou wilt shew me the path of life In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore In these words the Psalmist prophesieth of the resurrection of Christs body and the glorification of his soule 1. Of the resurrection of his body and that he
those whom thou hast given me c. And to be given unto Christ signifies the state of Election for it signifies a good and happy state or condition precedaneous unto effectuall vocation Iohn 6.37 All that the father giveth me shall come unto me But to come unto Christ is to believe in Christ by an effectuall Vocation By this then you may gather that none shall communicate in the fulnesse of Christs glory but such as the father hath given unto him by election And they are such as in God's appointed time are drawne and wrought over to come unto Christ that is to believe in Christ by an effectuall calling None then can have a sound confidence of their future glorification that are not assured of their past election and a well built assurance of election presupposeth an assurance of vocation and of comming unto Christ thereby and therefore the Apostle Peter in his exhortation 2 Pet. 1.10 premiseth the making sure of their calling unto the making sure of their election Give diligence to make your calling and election sure None can make their election sure that have not first made their calling sure Those mens hopes therefore of glory are but rash and ungrounded presumptions who turne the deafe eare unto the call and command of Christ who stand of and refuse to come in and submit to his Regiment but stick still in their sins without repentance and wallow in that filthinesse wherein the world lieth 1 Joh. 5.19 A second amplification of this glory which awaits believers is from the causes of it and that both moving and disposing 1. From the moving causes of it to speake of God after the manner of men and the impulsive causes of it are either outward or inward outward Christs intercession inward 1. Gods love of Christ 2. Gods righteousnesse The dispositive cause is a sanctifyed and saving knowledge of Christs mission To begin with the moving causes of it and 1. with that which is outward and procatarticke Christs intercession Father I will that those c. It is not voluntas imperantis but optantis rogantis It is not a will of command but a will of desire request and prayer and God cannot but gratify Christ in all his petitions He cannot but fulfill his will and satisfy his desires Christ intercedeth for the future glory of his members and therefore they cannot but be happy for impossible that the father should deny him any thing for which he is a suter Iohn 11.42 The inward or proegumenall moving causes of the glory of believers come next to be considered 1. Gods love of Christ 2. Gods righteousnesse 1. Then they have Gods love of Christ as it were a pawne and pledg of their compleate glory in heaven Father I will that those whom thou hast given me be with me where I am c. for thou hast loved me before the foundations of the World The summe of the words is because thou hast loved me the head therefore glorifie them my members Thou hatest all those whom thou dost not glorifie and hatred of the members is inconsistent with love of the head If thou lovest me thou canst not hate them and therefore as thou lovest me let them be where I am and there participate in my glory Can believers desire greater security against the hazard of their blisse and salvation They cannot misse of heaven and happinesse unlesse there be a change in Gods affection unto his owne sonne whom as man and our mediatour he hath loved before the foundation of the world That love of God then which raised Christ from his grave the state of the dead unto a throne and crowne at the right hand of the majestie on high will also in due time exalt all believers unto a full conformitie unto his glory It will place them with him in his throne Revelat. 3.21 and kingdome 2 Timoth. 2.12 and distribute unto them fulnesse of joy and pleasures for evermore Secondly The second impulsive cause of the glorification of those whom the father hath given unto the sonne is his righteousnesse compared with the dispositive cause thereof on their part their faith the condition of the new Covenant O righteous Father c. these have knowne that thou hast sent me It is as if he had said because thou art righteous therefore let those whom thou hast given me be with me where I am and behold my glory For in them there is the condition prerequired unto a full enjoyment of glory They believe in me and they know that thou hast sent me And faith in Christ which is often expressed by knowledge of Christ is the prerequisite of eternall life and glory Iohn 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Unto these then compleatnesse of glory is due though not by debt of desert yet by debt of promise Therefore though eternall life be the gift of God through Iesus Christ our Lord Rom. 6.23 yet it is also tearmed a crowne of righteousnesse which the Lord the righteous judge will give 2 Timoth. 4.8 And the reason of this appellation of it is because God by his promise hath bound himselfe to give it and in the performance of his promise he is approved righteous The righteousnesse then of God that Christ here appealeth unto in the behalfe of believers is justitia fidelitatis Gods truth and fidelity in the making good of his word and promise Believers have the fidelity and veracity of God engaged for their perfect and compleate happinesse Lastly We have the disposing cause of their glory These have knowne that thou hast sent me Because they have knowne this let them be where I am and there behold my glory The knowledge of an object in scripture ever implieth suitable affections and actions To know Christ then is to believe in him to adhere unto him to imbrace and love him to obey him c. To know that the father hath sent him is besides the knowledge hereof and assent hereunto to accept Christ in regard of all those offices for the discharge of which he was sent by the father to depend upon him as a prophet for the declaration and revelation of his father to rest upon him as a priest for the remission of our sinnes and acceptation of our persons to submit unto him as a king for government and guidance in all spirituals Such a knowledge as this is though not a meritorious yet a disposing cause of heaven a necessary antecedent thereof the way thereunto Our future happinesse and glory is stiled in scripture the light of life Iohn 8.12 the inheritance of the saints in light Col. 1.12 and therefore what qualification or preparation for it more congruent then the light of such a knowledge as we have described By it we are made meete to be partakers of the inheritance of the saints in light Whereas on the contrary the darknesse of Ignorance is a
this where the phrase is used in the new testament Now 1. They are tearmed rudiments or elements in an allusion unto Grammar wherein letters are the rudiments or elements of all literature even so the ceremonies of the Mosaicall law contained an elementary kind of instruction They were as it were the Primer the A B C of the Church suited unto her age of infancy Even so we when we were Children were in bondage under the elements or rudiments of the world Gal. 4.3 2. They are tearmed rudiments of the world or worldly rudiments because they enjoyned Corporeall sensible and in comparison of the more spirituall ordinances of the Gospell earthly and carnall ceremonies And the reason of this appellation Estius conjectureth to be Because the world is often in Scripture put for that part thereof which is corporeall and sensible and in conformitie hereunto the Leviticall sanctuary is said to be a worldly Sanctuary Heb. 9.1 By this you see that those who presse the antiquated and abrogated ceremonies of the Mosaicall law are seducers that carry away the sheepe of Christ from his fold as a spoile a prey or bootie Gal. 5.2 Lastly we have these two rules of superstition the tradition of men and the rudiments of the world set downe adversatively by way of Antithesis or opposition And not after Christ that is they are not after the doctrine or commandement of Christ Whatsoever is not after Christ that is according unto the doctrine of Christ in the Gospell is against Christ and therefore vaine deceit The uncommandednesse of a worship is sufficient to brand it for unlawfull Nadab and Abihu offered strange fire before the Lord which he commanded them not Levit. 10.1 They have built the high places of Tophet c. Which I commanded them not neither came it into my heart Jerem. 7.31 You have seen the words expounded in themselves I shall in the next place briefely dispatch the inference of this exhortation from the dwelling of all-fulnesse of the Godhead in him bodily implied in the particle for Beware lest any man spoile you through philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ for in him dwelleth all fullnesse of the Godhead bodily From the fulnesse of the Deitie in the person of Christ we may conclude the fulnesse perfection and all-sufficiency of his doctrine And consequently the danger vanity and deceitfulnesse of all additions thereunto whatsoever whether heathenish philosophy Pharisaicall or Popish the traditions of men or Judaicall the rudiments of the world What seducers can more spoile the flock of Christ then the patrons of such additionals For they withdraw from all fulnesse in the God head unto that which is but vaine deceit They lead from the fountaine of living waters unto broken cisternes that can hold no water The Philosophy of the Gentiles hath indeed a shew of wifedome but it was but folly and thick darknesse compared with the wisdome of Christ In him as man were hid 〈◊〉 the treasures of â—…sedome and knowledge vers 3. of this chapter And as the sonne of God he was the eternall uncreated wisedome He was full and perfect God His knowledge then was infinite and therefore he was able to provide not onely sufficiently but abundantly for the instruction and salvation of his Church without the supply of humane traditions or Mosuicall â—eremonies All men are lyars and therefore it would be a madnesse to embrace the traditions of men as long as we have the truth it selfe to instruct us The highest perfection of the saints of God is to be pantakers of the divine nature to have the Godhead dwell in them operatively in regard of it's gracious effects Whereas the sonne of God hath the fulnesse of the Godhead dwelling in him personally and therefore in comparison of his precepts which are able to make even the simple wise unto salvation Psal 19.7.2 Timoth. 3.16 the most specious and plausible traditions of even the best of men are in matters of faith and salvation most vaine empty and deceitfull trifles In Christ dwelleth an all fulnesse of knowledge and we having so able a seacher it would be extreame and unspeakable folly in us to fall back againe unto our horne booke unto the rudiments of the world unto an elementary worldly or carnall way of instruction by the ceremonies of Moses his law that was accommodated onely unto the Childish condition of the Church Besides Christ himselfe hath abrogated all ceremonies of the law and from the all-fulnesse of the Godâ—head in him we may gather his all-fulnesse of power and authority to make such an alteration Because he is God he is Lord of the Sabbath and all other ordinances in the Church It is no lesse therefore then a treasonable presumption for men to revive those lawes which he hath repealed to presse those observances which he hath abolished Interpreters upon the place generally make this observation upon the coherence that the Apostle giveth this generall refutation of those three impostures before specified that they are not according unto the doctrine of Christ not after Christ to shew that this consideration alone is ground enough to reject any doctrine or part of worship For he that derogates from the all-sufficiency of Christs doctrine detracteth from the alsufficiency and infinitenesse of his Godhead If men would but seriously consider how great and glorious a person he is how infinitely wise they would not listen unto impostors but hang upon Christ's mouth onely for direction in matters of faith and worship They would never dare to presume to attempt any supply unto the unsearchable riches or fulnesse of wisedome the manifold wisedome of God displaid in his Gospell Ephes 3.10 In him dwelleth all-fulnesse of the Godhead bodily and therefore beware least any man spoile you through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ The Deitie of Christ was the maine ground why Peter professeth in the behalfe of the rest of the Aposties a resolution to adhere constantly and solely unto the doctrine of Christ Joh. 6.68,69 1. He layeth downe two reasons for adherence unto Christ's doctrine alone 1. The alsufficiency thereof to instruct us in the way unto eternall life and salvation Thou hast the words of eternall life vers 68. and this he maketh good from the alsufficiency of his office and person vers 69. Thou art that Christ the sonne of the living God Thou are not onely man but God The sonne of the living God therefore thou art all-sufficient to be our Christ our Priest King and Prophet and therefore thou hast the words of eternall life 2. We have the utter insufficiency of all created persons to give us any light herein whither shall we goe vers 68 that is for the words of eternall life Christ is the sunne of righteousnesse Mal. 4.2 therefore will infallibly guide us unto heaven But if
we forsake him and follow any other light it will prove like that of an ignis fatuus it will lead us into the ditch into the bottomlesse pit of hell We may enlarge this use farther and proceede ab hypothesi ad thesin for the personall union of Christs Godhead with his manhood is a sufficient argument not only against the abuse of philosophy traditions of men and rudiments of the world but also against all other additionals in the matter of salvation unto Christ whatsoever and that in regard of any of his offices Because he is God man Because in him dwelleth all-fulnesse of the Godhead bodily therefore he he is able to save unto the uttermost therefore he is an all-sufficient Prophet able fully to instruct his Church therefore he is an all-sufficient King able perfectly to governe his Church therefore he is an all-sufficient Priest able fully to satisfy and merit and consequently able throughly to intercede for his Church m Hinc colligimus Quicunque verè cognoscit in Christo homine inhabitare plenitudinem Deitatis corporaliter hoc est Christum esse verum eumque unum cum patre Deum verum hominem is etiam agnoscet in solo Christo plenitudinem salutis â—ostrae positam elle eâ—quecontentus fide Christum apprehendisse saluâ—em non quaeret vel ex Philosophia vel ex traditionibus hominum quorumcunque vel etiam ex Mosis paedagogiâ Ac proindeâ—cur homines tot superstitionlbus idololatriis impliciti in illis quaerant salutem causam hancesse quia non agnoscuat id quod hiâ— tradit Apostolus nimirum in Christo homine inhabitare omnem plenitudinem Deitaris Er certâ— experientia hoc in multis declarat multos ego observavi qui cum defecissent ad Arianismum Samosatenismum Posteà etiam facti Pelagiani salutem collocarunt in nescio qua suâ quam profitentur perfectione vitae atque operum Quid ita Quia cum non agnoscant Christum pro vero Deo neque etiam persuadere sibi poâ—…unt per eum peccata sua expiata esse sanguine illius Tales sunt ferè Anabapâ—istae omnes Tales sunt Turci Judaei Cur enim omnes in suis operibus salutem collocant ac quaeruâ—t quam tamen nunquam inveniunt Quia ignorant in Christo inhab tare plenitudinem Deitatis eoque omnem plenitudinem salutis Et anteà Argumentum Apostoli ut illud fusius explicem tale est Qui o nnem alicujus rei plenitudinem nunquam deficientem domi suae in promptu semper habet atque ita habet quotiescunque vult el liceat ex tali plenitudine accipere certè necesse non fuerit ut alibi quam domi suae talem rem quaerat Imo fatuus fuerit si alibieam quaerat cum non alibi quam domi suae reperiri queat Quis enim non indicet illum esse insanum qui cum domi suae quicquid auri argenti reperiti potest habeâ—tâ—idque semper in promptu apud alios qui non habent quaerat aurum argentum At qui nos Christiani qui Christo per fidem insiti sumus domi nostrae habemus quicquid ad salutem nostram neceisarium est Habemus enim Christum carnem nostram caput nostrum in quo inhabitat idque corporaliter omnis plenitudo Deitatis eóque bonorum omnium atque ita in promptu illum hà bemus ut sempet nobis liceat de hac plenitudine quantum capere possumus accipere manu nimirum fidei Stultum igitur impium est alibi quam in Christo salutem vel totam vel partem quaerere cùm in carne nostra tota salus resideat Zanchy upon the words makes this collection that whosoever truely knoweth that in Christ man dwelleth all fulnesse of the Godhead bodily that Christ is true God and one God with the father that he is true man he will acknowledge that the fulnesse of salvation is placed in Christ alone and therefore he will rest upon Christ onely for salvation and not seeke for it elsewhere Indeed to seeke for it elswhere is such a piece of folly or madnesse as if a man that hath a fountaine of living water in his owne garden should fetch water for his occasions from stinking puddles As if he that hath at home in his owne house a bottomlesse mine of gold and silver should search for it over a vast wildernesse where he can find nothing but worth-lesse pebbles To proceede in a second place unto that which the Apostle in the words following inferreth from the dwelling of all-fulnesse of the Godhead c. in the humanity of Christ And ye are compleat in him which is the head of all principality and power vers 10. In the words the Apostle collects from the personall union two particulars 1. The dignity of all Believers the members of Christ Because in him dwelleth all the fulnesse of the Godhead bodily therefore ye are compleat in him 2. The dignity of the humane nature of Christ in comparison of the Angels Because in him dwelleth all-fulnesse of the Godhead bodily therefore he is the head of all principality and power 1. He inferreth herefrom the dignity of all believers In him dwelleth all fulnesse of the Godhead bodily And ye are compleat in him Here I shall 1. open the words in themselves And then 2. open the dependance of what is in them asserted upon the personall union The dwelling of all-fulnesse of the Godhead bodily in the humanity of Christ I shall 1. explaine the words in themselves n Secundum Graecorum expositionem vos in illo tanquam capite repleri estis divinitate quatenùs scilicet dignitas capitis redundat in corpus Sensum hunc probant quia continuô subjungitur Christum esse Caput Estius in locum Some understand the words of the Godhead it selfe dwelling in Christ in as much as the dignity of the head redoundeth unto the body What loving wife but lookes upon the honour of her husband as reflecting upon her selfe And good subjects thinke themselves interested in the exaltation of their soveraigne The extraordinary eminence and renowne of particular persons for prowesse piety learning or any other personall worth is interpreted a credit and honour unto their whole nation Thus we men should thinke our selves concerned in the personall union Because therein our nature was advanced unto as great an height of honour as it is capable of It is say the Schoolmen of all unions of things really different the greatest and most excellent in genere unionis and in genere doni 1. In genere unionis Because it is a most streight close and intimate conjunction of things betwixt which there is an infinite distance to wit of a pure act with a passive power of the highest spirit with the lowest may of the supreame spirit with flesh of an uncreated person with a created nature 2. It is greatest in o Est