Mixture of Scholastical Divinity with Practical, Text (3 of 9)

Mixture of Scholastical Divinity with Practical · Text (3 of 9)

p. 91It is ſaid of him, Heb. 10.12,13. He ſate downe on the right hand of God, from henceforth expecting till his enemies be made his footſtoole. If he our Soveraigne waits patiently till this worke be done, it would be very bad manners in us his ſubjects to be impatient, and not contented to wait the Lords Leiſure.

I proceede unto a ſecond benefit accrewing unto believers by the fulneſſe of Chriſts authority, and that is poſitive, ſubſerviency of all things to their ſalvation, ſeeing he hath all power in heaven and in earth, therefore he can make all creatures in p. 92heaven and earth to promote the glory and happineſſe of his people. Are not the Angels all miniſtring ſpirits, ſent forth to miniſter for them, who ſhall be heires of ſalvation? All believers are joint heires with Chriſt, Rom. 8.17, Now he is the heire of all things, Heb. 1.3. therefore they ſhare with him in this his inheritance, and are, in a way of ſubordination to him, heires of all things too, All things are yours **Nota, omnia veſtra ſunt, non quaſi omnia bona ſint commania, uti erant in ſtatu innocentiae, aut quaſi juſti omnium rerum ſint propriè domini, &c. ſed veſtra ſunt, non poſſeſſione, ſed fine & uſu, quia ſcilicet vobis in miniſterium & auxilium ſalutis deputata & data ſunt, ita Anſelm. Amb. Theodoret. S. Thom. Chryſoſtom: data, inquam, ad uſum vel realem, vel mentalem, qui eſt in omnibus creaturis agnoſcere, & laudare creatorem, & hoc eſt quod vulgò dicitur, fideli totus mundus divitiarum eſt. Corn. à Lapide in Locum. Univerſalem enumeratione illuſtrat, Veſtri ſunt omnes miniſtri, ſummi, infimi, &c. Veſtrae ſunt omnes res, totus, inquam, mund us, &c. Veſtra omnis conditio, vita & mors, &c. Veſtri denique omnes eventus, preſentes in hac vita, proſperi et adverſi, vel futuri in altera vita. Omnia, inquit, veſtra ſunt. Anabaptiſtae abutuntur hoc loco ad foreign facultatum probandam Apoſtolus verò non loquitur de poſſeſſionibus civilibus, ſed de ordine divino, quo omnia debent ſervire utilitati Eccleſiae, quia omnia ſunt condita ad piorum ſalutem & communicationem officiorum charitatis, quae non tollit juſtitiam, ſicut nec Evangelium tollit politias. Nec loquitur Apoſtolus de omnibus individuis, ſed de omnibus ſpeciebus rerum. Pareus in Locum. See alſo Reynold's vanity of the creature. pag. 27, 28.ſaith the Apoſtle (ſpeaking of believers) 1 Cor. 3.21. not in regard of propriety or poſſeſſion, but only in regard of end or uſe, that is, All things, ſo farre as their need and occaſion ſhall be uſefull, helpfull, and ſerviceable unto the ſalvation of your ſoules: and this is that which is meant by that uſuall ſaying, quoted out of Aug. fideli t…tus mundus divitiarum eſt. The Apoſtle illuſtrates the univerſall by an enumeration of particulars verſ. 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours. Of which words I ſhall out of Pareus give you this ſhort following Paraphraſe, All miniſters are yours, the higheſt and the loweſt, Paul, Apollo, Cephas. All things are yours, the whole world. All conditions are yours, life and death: All events are yours, preſent and future, things preſent, or things to come, things preſent in this life, whether proſperous or adverſe, Rom. 8.28. And we know, that all things worke together for good to them that love God, to them who are the called according to his purpoſe. Things to come, that is, all the glory of the new Jeruſalem, Rev. 21.

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

Firſt, we may hence be exhorted unto thankfulneſſe towardsp. 93God, for that he hath vouchſafed ſuch dignities unto our nature in the perſon of his ſonne, Pſal, 97.1. The Lord reigneth, let the earth rejoyce: let the multitude of Iſles be glad thereof. When the multitude ſaw the cure of the man ſick of the Palſy, they marveiled and glorified God, which had given ſuch power unto men, Math. 9.8. How ſhould we marvell, and glorify God for the giving of all power in heaven and earth unto the man, Chriſt Jeſus, for that his head is as the moſt fine gold, Cant. 5.11. **Aynſworth.that is, his head-ſhip, regiment, and kingdome is moſt glorious, like ſplendent gold. Becauſe he is the head of the corner, the Pſalmiſt, & our Saviour himſelfe, would have us to acknowledge the Lords doing, and that it ſhould be marveilous in our eyes, Pſ. 118.22. Math. 21.42. The Apoſtle Paul entertains it with ſtupor, and admiration, what is man! ſayth he, (that is, the man Chriſt Jesus) that thou art mindfull of him, or the Son of man, that thou viſiteſt him: that thou crowneſt him with glory and honour, and didſt ſet him over the workes of thine hands, that thou put'ſt all things under his feet, Heb. 2.6,7,8. In Cant. 3.11. we have an exhortation unto an heedfull, and gratefull obſervation and contemplation of Chriſt in his exaltation. Go forth, O daughter of Zion, and behold King Solomon with the crowne wherewith his Mother crowned him in the day of his eſpouſalls, and in the day of the gladneſſe of his heart: 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. p. 943.35. 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. workep. 95out 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: andp. 96to 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 authorityp. 97to 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 ofp. 98him; 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 menp. 99been 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 made themſelves Eunuchs; whereupon ſome ambitious fooles caſtrated themſelves, and ſo that they might be great men in power, and place, they made themſelves monſters, and no men. Shall men be thus forward to imitate the defects, and deformities of powerfull perſonages here on earth, and ſhall not we be very diligent in our imitation of the King of Kings, and Lord of Lords, who hath all power given unto him in heaven and earth? Our Saviour himſelfe makes the extent, and univerſality of his dominion, a motive, as unto faith in him, obedience to him, ſo unto imitation of him. All things are delivered into my hands, &c. therefore learne of me, and he inſtanceth in two particulars, that more eſpecially deſerve to be imitated: for I am meeke, and lowly in heart, which brings me unto the third ſort of dutyes, unto which, from the fulneſſe of Chriſts authority, we may be exhorted; and they are ſuch, as relate unto our Brethren, meekneſſe, and humility.

Vſe 1. of Exhortation.Firſt, from the fulneſſe of Chriſts authority, compared with his meekneſſe, we may all be exhorted unto meekneſſe. All things were delivered unto him of his Father, and yet he was meek, Math. 11.27,29. His carriage unto even his moſt inſulting, and provoking enemies, was full of meekneſſe in his greateſt ſufferings: There never dropt from him ſo much as one impatient word, or ſyllable: who when he was reviled, reviled not againe; when he ſuffered, he threatned not, but committed himſelfe to him that judgeth righteouſly. 1 Pet. 2.23. and yet he could have taken upon the greateſt of his adverſaries a moſt ſpeedy, & eaſy revenge; to ſee ſuch power matched with ſuch patience, ſhould make us all bluſh at the exceſſes of our anger, and the rage of our impatience towards all thoſe almoſt with whom we converſe. Not only private, but even publick perſons, thoſe of greateſt place, may very well in the execution of their places propound unto themſelves this matchleſſe meekneſſe of their Saviour, and carry their goverment, as Chriſt did, upon their ſhoulders in patience; that is, ſo p. 100farr as they may, without prejudice unto juſtice, beare with the weakneſſe, and way wardneſſe of their charges. Magiſtrates may hence be inſtructed to carry their people in their boſome, as a nurſing father beareth the ſucking child, Num. 11.12. miniſters may hence learne to be patient, in meekneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth, and that they may recover themſelves out of the ſnare of the Divell, who are taken captive by him at his will, 2 Tim. 2.24,25,26. Aaron carryed the twelve tribes in his breſtplate next to his heart, to ſhew, that in care he was to bear them, Exod. 28. ver. 29. But he had them alſo engraven in two Onyx-ſtones, ver. 12. and thoſe ſet upon his very ſhoulders, to ſhew, he muſt otherwhile beare them in patience too. And it is not only Aarons caſe, and other high Prieſts, under the Law: The Morall is applyable unto all miniſters of the Goſpell, they are to beare their people, as in their breaſts, by paſtorall care and affection, ſo on their ſhoulders, in great patience, and long-ſuffering.

Uſe 2. of Exhortation.Secondly, from a compariſon of the fulneſſe of Chriſts power, with the greatneſſe of his humility; all men, the greateſt of men may be exhorted unto humility, towards even the meaneſt of their brethren. All things were delivered unto him of his father: and yet he was lowly in mind, therefore learne of him, Math. 11.27,28. In Iohn 13. we have his actuall knowledge, or conſideration of his ſoveraignty, connexed with an action, wherein was the very depth of humility, verſ. 3, 4, 5. Jeſus knowing, that the Father had given all things into his hands, and that he was come from God, and went to God; He riſeth from ſupper, and laid aſide his garments, and tooke a towell, and girded himſelfe, after that, he poureth water into a baſon, and began to waſh his Diſciples feet, and to wipe them with the towell, wherewith he was girded. Some might interpret this action of our Saviour to proceed from incogitancy, or inadvertency, and thinke that he forgat himſelfe, and did a thing unbecoming his dignity. To prevent this, the Evangeliſt makes his notice of, and meditation upon the fulneſſe of his authority, the preface unto this his great example of humility, knowing that the Father hath given all things into his hand, &c. he ariſeth from ſupper &c. and began to waſh his Diſciples feet, &c. The waſhing ofp. 101feet was a civility, with which, at thoſe times, in thoſe hot Eaſtern countryes, ſtrangers were entertained, eſpecially in the evening, and therefore perhaps might be uſuall towards ſuperiors, and equalls, but that he that had all things given into his hands by the Father, he that was come from God, and was forthwith to goe to God, ſhould waſh the feet of his owne diſciples, of which ſome were poor fiſher men, is an unheard of condeſcention; who can be proud and looke upon ſo humble a Saviour? whoſe pride ſhould not ſo lowly an action of his beat downe? what power is there that ſhould ſwell the ſpirit of any mortall wight, when he that hath all power given unto him in heaven and earth ſtoops unto ſo low a ſervice? who ſhould refuſe to write after ſuch a copy of Lowlineſſe? Eſpecially ſeeing our Saviour himſelf exhorts hereunto verſ. 13, 14. Ye call me Maſter and Lord, and ye ſay well: for ſo I am: If I then your Lord and Maſter have waſhed your feet, ye alſo ought to waſh one anothers feet. In waſhing of the feet there is Synecdoche Speciei, the ſpeciall is put for the generall, waſhing of the feet being a baſe, and abject ſervice, ſtands for all offices, or duties of love, though never ſo low and meane, unto ſuch offices all men are obliged, even ſuperiors, unto their inferiors. In una itaque ſpecie officii, totum genus officiorum intelligimus. Ita quod explicando debitum abluendi pedes, comprehēditur debitum cujuſque officii tam corporalis, quā Spiritualis: quia & ipſa ablutio à Ieſu corporalis quidem exercitata eſt, Spiritualis verò ſermone expoſita. Intendit ergo ad literam-Ieſus, ut ab ip ſius exemplo cognoſcamus nos debitores invicē ad mutua officia, quibus opus eſt tā ad corpus quàm ad Spiritum. Mutua ſiquidem praecipit dicendo alter alterius. Sed intellige proportionaliter; ut non dedignentur ſuperiores exercere officia ſibi congrua tam ad corporis quàm ad Spiritus aliorum utilia: ex quo Ieſus Dominus non horum aut illorum ſed omnium, & magiſter non horum aut illorum ſed omnium, dignatus eſt ſponte tam vile exercere officium lavandi pedes piſcatorum, &c. Exemplum enim dedi vobis. Ne facta à Ieſu domino & magiſtro admiranda potius quam imitanda acciperemus, explicat imitanda. Cajetan. in locum. Speciem ponit pro genere, nam per lotionem pedum, quod omnium miniſteriorum humillimum eſt, omnia exempla, omnia miniſteria intelligit humilitatis. Maldonat. in locum. Quod ad externam pedum ablutionem attinet, minimè fuit Chriſto propoſitum talem ritum ſacrum in Eccleſia inſtituere, ſed ſecutus morem, illis temporibus & regionibus ab ultima vetuſtate conſuetum, ablutionis pedum, ad viatores praeſertim veſpere excipiendos (ut ex quamplurimis Scripturae locis apparet) hoc genere ſermonis mutuam verorum Chriſti Diſcipulorum omnium inter ſe conjunctionem ad quid vis muruae aedificationis cauſâ praeſtandum commendavit, non verbo tantum, ſed ſuo quoque ipſius exemplo. 1 Cor. 9.19.1 Tim. 5.10. Luc 7.44. Generalis eſt ergo haec praeceptio, mutuam Chriſtianorum omnium inter ſe charitatem omni officiorum genere teſtandam complectens, & quidem iis inprimis conveniens, quos Dominus caete…is & doctrina & omni verarum virtutum exemplo praefecit, inter quas excellit profecto foreign tantopere ipſis commendata. Mat. 20.27,28. Beza in locum. Vide Piſcatorem in locum1 Cor 9:191 Tim 5:10Luke 7:44Matt 20:27Matt 20:28The holieſt of men have Chriſt for their Maſter, the greateſt and moſt powerfull have him for their Lord; his waſhing then the p. 102feet, not the head of his Diſciples and ſervants, ſhould be a forcible inducement unto any man whatſoever, to ſerve even the meaneſt of his brethren, in the moſt condeſcending and ſelf-denying acts of love, eſpecially ſeeing hee himſelfe tells his diſciples, that this his practice was not ſo much for admiration, as imitation, verſ. 15. for I have given you an example, that ye ſhould do, as I have done unto you. This example of Chriſt obligeth all Chriſtians, for he ſpeaketh unto his Apoſtles, not only in the notion of Apoſtles, or Miniſters, but alſo under the capacity of Chriſtians, and believers; but yet there may be, and no doubt is, an appropriation of the obligation unto miniſters, ſo that it concerneth them in a more eſpeciall manner, then it doth others, and ſo much may very probably be gathered from the laſt words of the next verſe, neither is he that is ſent, greater then he that ſent him. They that are ſent by Chriſt, as Ambaſſadors, ſhould not, above all men, diſdaine the doing that, of which they have a preſident in him, their great Lord and Maſter, but ſhould make uſe of the meditation hereof, as a powerfull incentive unto an affable, & humble carriage and behaviour, and that unto both their fellow miniſters, and their brethren.

Firſt, unto their fellow brethren of the miniſtry, no kind of eminency whatſoever, can put ſuch a diſtance between miniſters of the goſpell, as there was between Chriſt & the Apoſtles, for he had all things delivered into his hand, and them amongſt the reſt, & yet, though he knew this, he performed unto them an act of ſuch ſervility, as that when he addreſſed himſelfe unto the performance thereof, Peter was tranſported with a juſt wonder, and utterly refuſed it, as he thought then, out of a devout reverence, becauſe he judged it no way ſuiting with the relation he had unto Chriſt, for he was his Lord and Maſter, and therefore he thought he ſhould much forget himſelfe, to receive ſuch ſervice from him. Peter ſaith unto him, Lord, doſt thou waſh my feet, thou ſhalt never waſh my **Tu mihi? quid eſt tu? quid eſt mihi? cogitanda ſunt potius, quā dicenda, ne forte quod ex iis verbis aliquatenus dignum concepit anima, non explicet lingua. Aug. Oratio eſt abominantis remabſurdam, & indignam: nam interrogando quidnam faciat Chriſtus, quaſi manū illi injicit Calv. in locum. Interrogatio admirantis & detrectantis tanquam rem abſurdam minimeque decentem. Piſcat. in locum.feet, ver. 6, 8. would ſome miniſters but ſeriouſly & ſadly ponder this ſervile act of our Saviour, unto his diſciples & ſervāts, they would not looke with ſuch an eye of ſcorne & neglect, as they doe, upon their poore brethren, over whom they are advanced in this worlds lottery, either by others ignorance, or their own confidence & Pragmaticalneſſe, ratherp. 103then any true deſert and ability. This point of the humility of miniſters towards one another, our Saviour enforceth from the ſcope of his whole humiliation, and from the laſt and loweſt act thereof, his death and paſſion, Math. 20.28. Even as the Son of man came not to be miniſtred unto, but to miniſter, and to give his life a ranſome for many. Seeing Chriſt, who is the King of Kings, hath for our ſake ſubjected himſelfe, as a ſervant, taken upon him the form and nature of a ſervant, done the worke of a ſervant, & dyed the **Crucifixion was a death that commonly ſervants were ſentenced unto, ſeldome times freemen, whence it is many times noted out by the name of ſervile ſupplicium by Tacitus Godwin Rom. Ant.death of a Servant, he humbled himſelfe, and became obedient unto death, even the death of the Croſſe, Phil. 2.8. There is a great deale of reaſon, that as all Chriſtians, ſo all miniſters ſhould ſerve one another by love, Gal. 5.13. Looke upon the words foregoing thoſe but now quoted out of Mathew, and you may ſee, that Chriſt brought this his example, as a motive, whereby firſt he backs his prohibition of all affectation of Prelacy, or domination in his miniſters. verſe. 25, 26.

Secondly, he preſſeth them, either unto humility, diligence and faithfulneſſe, in diſcharge of the worke of their miniſtry in generall, or elſe more particularly, as ſome thinke, unto an humble ſubmiſſion unto their fellow ſervants in the miniſtry, for the furtherance of that, which ſhould be the common deſigne, the ſalvation of mens ſoules; and in this only he placeth the eminency of a miniſter verſ. 26, 27. whoſoever will be great among you, let him be your miniſter: And whoſoever will be chiefe among you, let him be your ſervant. Thoſe miniſters, that otherwiſe have been of great parts and learning, have not left behind them ſo precious a name, in the Church of God, as thoſe deſpiſed ones, that have made it their ſtudy, by ſubmiſſive ſervice of their brethren, to further the common worke. Mr Dickson hath another interpretation of theſe laſt words, with which I have not met in any other, and therefore I think it not amiſs to acquaint the Reader with it, If this command do not prevaile with the ambitious party, but he muſt needs bring forth his ambitious deſires, then the reſt of the Miniſters are warranted to diminiſh of that mans eſtimation, and to account the leſſe of him, by ſo much, as he is ambitiouſly inclined to a principality and majority over the reſt, for ſo do the words beare, let him be your Servant, that is, let him be ſo eſteemed of, and no more. If any one among you affect to rule the roſt,p. 104to be a Dominus fac totum, & expect that his ipſe dixit ſhould carry all in your meetings, without diſpute, or contradiction, you ſhould not give place to ſuch by ſubjectiō (to borrow of the expreſſiō of the Apoſtle) ſo much as for an hour, that the truth of the Goſpell might continue with you, Gal. 2.5. reſiſt the pride of ſuch a man; expreſſe but little reſpect unto him; and this by Gods bleſſing may humble him: however it is the likelieſt courſe you can take, to free your ſelves from the unhappy conſequent of his domineering humor, if you comply therewith, & ſubmit thereunto: If ſuch men as theſe would but provide for their owne credit, and the entertainment of their opinions (whether true or falſe, we diſpute not) why they have no ſuch way or means, as to frame themſelves unto an affable humility; for the progreſſe of both truth and error, is hindred by the moroſe pride of their aſſertors; nothing ſo much diſtaſtes our Antagoniſts, and renders them averſe from complyance, as our ſuperciliouſneſſe, of which we have a remarkeable inſtance in our Engliſh **Holingſhed pag. 151, 152.Chronicle. When Auguſtine the Monke, ſought to reduce the Brittaines unto the juriſdiction of the Church of Rome, the Monkes of Bangour aſked the advice of a certain wiſe and devout man among them, who made this anſwer; If he be the man of God, follow him; then ſayd they, how ſhall we proove, whether he be ſo, or not. Then ſaid he, the Lord ſaith, take up my yoke, and learne of me, for I am meeke, and humble in heart. If Auguſtine be humble, and meeke in heart, it is to be believed, that he alſo beareth the yoke of Chriſt, and offereth it to you to beare, but if he be not meeke, but proud, it is certain that he is not of God, & his word is not to be regarded: And how ſhall we perceive that, (ſaid they) find means (ſaid he,) that he may firſt come to the place of the Synod, with thoſe of his ſide, and if he ariſe to receive you at your coming, then know, that he is the ſervant of God, and obey him. But if he deſpiſe you, and ariſe not againſt you, whereas you be more in number, let him be deſpiſed of you. They did as he commanded, and it chanced, that when they came, they found Auguſtine ſitting in his Chaire; which when they beheld, ſtraightwaies they conceived an indignation, and noting him of pride, laboured to reproove all his ſayings, and gave a plaine anſwer, that they would not receive him for their Arch-Byſhop; for they laying their heads together, thus thought, if he refuſe now to riſe unto us, how much more will he contemn us, if we ſhall becomep. 105ſubject to him.

Secondly, the unexampled humility of Chriſt, compared with his magiſteriall power, and Lordly dominion over all things, ſhould provoke all miniſters of the Goſpell unto humility, and all the poſſible expreſſions thereof unto their people, their power is but ſubordinate unto Chriſts, and miniſteriall, and therefore none of them ſhould dare to Lord it over Gods heritage, 1 Pet. 5.3. to aſſume a dominion over the faith of their people, 2 Cor. 1.24. but they ſhould profeſſe and acknowledg themſelves the ſervants of the Church, for the Lord Ieſus ſake **Non dicit autem ſervos Ieſu, quod conſequenter videbatur dicendum, quia Ieſum dixcrat Dominum, ſed i dicit, quod eſt longè inferius atque humilius, ſervos veſtros. Attamen ne nimis abjectè de ſuo miniſterio l… qui aut ſentire videatur, add it per Ieſum, vel ut habent Graeca & Syriaca, propter Ieſum, quemadmodum etiam legunt atque exponunt Ambrofiaſter & Selulius. Videtur autem in hac parte non repetendum verbum, quod praeceſſit, praedicamus. (non enim in eo verſabatur Apoſtolorum praedicatio, ut annunciarent ſe eſſe ſervos hominum) ſed aliud quippiam ſupplendum, velut, exhibemus, fatemur, aut profitemur, aut quid ſimile, ut ſenſus ſis: Noſmet-ipſos autem vobis exhibemus ut ſervos, palam fatemur nos non aliud eſſe quàm ſervos veſtros propter. Ieſum Dominum, à quo miniſterium hoc nobis in junctum eſt; ſervos, inquam, veſtros quia more ſervorum nos totos impendimus utilitati & ſaluti veſtrae procurandae. Aeſtius in Locum.2 Cor. 4.5. Indeed we are not to ſerve the wills, humors, and deſires of men, for if we pleaſed men, we ſhould not be the ſervants of Chriſt, Gal. 1.10. but the ſervice that we owe unto our flocks, is in order unto the ſalvation of their ſoules, and for that we ſhould ſpare no paines, no labour of love, no labour in the word and doctrine: there were lately in the Church of God amongſt us, a generation of men, that thought the feeding of Chriſts ſheep, by conſtant preaching, a thing beneath thoſe high places of dignity, in which they ſate, and I am afraid that there are now among us too many, that look upon the feeding of Chriſts lambs by catechizing, as a thing unbecoming the greatneſſe of their parts and learning; are there not others that apply themſelves wholly and altogether unto thoſe that are either knowing or rich in their congregations, as if the poor and ignorant were below their paſtorall care; O would theſe men but meditate, as they ought, upō the depth of Chriſts humiliation, together with his ſupreme ſoveraignty over all things, and conſider, how that he came downe from heaven, to miniſter unto, and to die for the weakeſt, pooreſt, moſt ignorant, and ſinfull of the Sons of men, they would with Paul in the 1 Cor. 9.19. make themſelves the ſervants of all, that they might gaine the more, they would confeſſe themſelves, as he did, Rom. 1.14. to be debters to the unwiſe, as well as the wiſe, unto the moſt illiterate and ignorant under their charge; the greateſt poverty and miſery would exclude none from their miniſteriall affections,p. 106they would not diſdaine to exerciſe their miniſtry, as the famous Perkins did, unto a priſon; and yet ſuch places are the ſinks of a nation. They would ſtoop unto any courſe of teaching, though never ſo low, plaine, and elementary, if thereby they might feed any of Chriſts, either ſheep or lambs. They would deny their wit and learning, to the weake they would become as weake, that they might gaine the weake; they would be made all things, unto all men, that they might by all means ſave ſome, 1 Cor. 9.22.

There is one uſe or inference more behind, which I muſt not paſſe by, becauſe our Saviour himſelfe makes it; All power is given to me in heaven and in earth, goe ye therefore, and teach all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghoſt, teaching them to obſerve all things, whatſoever I have commanded you, Math 28.18,19,20. The words were ſpoken unto the Apoſtles, but the ſubſtance of the charge belongs unto all miniſters, and that unto the end of the world, ver. 20. The Prophet Malachy taxeth the Prieſts of his time, that they were partiall in the Law, chap. 2. ver. 9. we may allude unto the expreſſion, and ſay of many miniſters in our dayes, that they are partiall towards the ordinances of Chriſt. Some will preach, but at no hands meddle with the Sacraments. Others will preach, and baptize, but then they wholly lay aſide the Lords Supper, as if the adminiſtration of it were become a thing ſcandalous in a miniſter. Another ſort are diligent in preaching, and forward in diſpenſation of the Sacraments, but then they have no care at all of diſcipline. Why! are not all theſe, preaching, Sacraments, and diſcipline, the ordinances of him, that hath all power given unto him in heaven and earth? How dare theſe men ſo farr tranſgreſſe their commiſſion from him, as to neglect any one of them? The command of miniſters, to adminiſter all ordinances, is a vertuall, and implied command of the people to embrace, and receive all ordinances. If it be our duty to teach them to obſerve all things, whatſoever Chriſt hath commanded, verſ. 20. They are not then left at liberty, to obſerve what they pleaſe. Chriſt's power ſhould awe them, as well as us, unto univerſality in their obedience. For if they refuſe but one ordinance, they interpretatively deny his Soveraignty: whereas a full, and univerſallp. 107conformity unto all his ordinances, exalts him; now he ſits upon his throne, crowned with glory and honour. Cant. 3.11. Behold King Solomon with the crowne, wherewith his Mother crowned him, in the day of his eſpouſalls, and in the day of the gladneſſe of his heart. Believers in whom Chriſt is formed, Gal. 4.19. who do the will of his father, Mat. 12.50. are the mother of Chriſt; and ſubmiſſion unto his ſcepter, and goverment, is all the crowne they can ſet upon the head of him, whom God hath already made their King. And from this ſubmiſſion, no power or greatneſſe whatſoever is a priviledge or exemption: for what a bubble is any earthly power, in compariſon of all power in heaven and earth? what poor wormes are the greateſt Monarchs, in reſpect of the King of Kings, and Lord of Lords, and therefore the Pſalmiſt exhorts the Kings, and Iudges of the earth to kiſſe the Son: that is, to doe homage unto him, Pſ. 2.10,12. Canutus, a King of this land, with his own hands ſet his crowne upon the head of the image of a Crucifix in Wincheſter. His ſuperſtition herein was abominable, but the intent of his action, which I Iudge in charity was to expreſſe his acknowledgment of Chriſts ſoveraignty, was very laudable. What honourable mention doth Eccleſiaſticall ſtory make of ſuch Princes, as have ſubmitted unto the diſcipline, as well as doctrine of Chriſt? and how famous have they been in all ſucceeding ages? witneſſe what is ſaid of Philippus, the firſt Chriſtian Emperour, for his being content to ſtand amongſt the number of the penitents, who made confeſſion of their ſins: as alſo the praiſes of Theodoſius, for that he confeſſed his fault, againſt the inhabitants of Theſſalonica, in ſight of the people with teares. How is Iohn Ducas the Greeke Emperour commended for his patient acquieſcence in, and penitent ſubmiſſion unto, the bold ſeverity of Blemmydes, who ſhut the Church doores againſt his beloved Concubine Marceſina, though ſhe was in all her glory, attended with moſt gallants of the Court? The publick acknowledgment, which the King of Navarre, afterwards King of France, made of his fault, in vitiating the daughter of a Gentleman of Rochell, would have rendred him as renowned, as any of thoſe, if his other Apoſtacy, like a dead fly in the oyntment of the Apothecary, Eccles. 10.1. had not ſent forth a ſtinking ſavour, and eclipſed the glory of all his former actions. Thus, you havep. 108ſeen how the ſupreame, and lordly power of Chriſt over all things, ſhould ſtirr up miniſters unto a diſcharge of their function.

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

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

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

1. They may hence gather confidence, touching the protection ofp. 109their perſons, ſo farr as Chriſt judgeth it convenient: for he that hath all power given unto him in heaven and earth, is able eaſily to put a reſtraint upon the greateſt power on earth, ſo that, if he think convenient, it ſhall not make the leaſt oppoſition.

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

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

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

1. Affirmed: he is able to ſave unto the uttermoſt, foreign; the phraſe may denote three things, the perpetuity, the perfection of the ſalvation, which he worketh, or elſe the perfection of his influence, or cauſality in the working of it.

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

2. It may import the abſolute perfection, and fulneſſe of the ſalvation, which he worketh: He is able to ſave unto the uttermoſt degree of ſalvation: he doth not ſave by halves, but fully and perfectly, from every degree of evill, whether of ſinne, p. 110or miſery. And indeed there is not the leaſt degree in the ſalvation of true believers, that he leaves unaccompliſhed. He is the author and finiſher of their faith, Heb. 12.2. able to keepe that, which they commit unto him, againſt that day, 2 Timoth. 1.12. as he hath begun a good worke in them, ſo will he performe, or finiſh it, Phil. 1.6. he will eſtabliſh their hearts unblameable in holineſſe before God, 1 Theſſ. 3. ult. he will preſerve their whole ſpirit, ſoule, and body blameleſſe unto his coming, 1 Theſ. 5.23.

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

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

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

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

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

But now in the next place, he is not only a morall cauſe of our ſalvation by his merit, advocation, and example, but alſo a phyſicall cauſe, by his omnipotency: for by this he will remove all impediments, levell all mountains of oppoſition, and notwithſtanding them, put every believ… into, as the actuall, ſo full and compleat poſſeſſion of happineſſe, and ſalvation. It will in the concluſion make ſuch a finall and through conqueſt of all corruption p. 111whatſoever, as that it will preſent his Church unto himſelfe, without blemiſh, glorious, not having ſpot, or wrinkle, or any …uch thing, Eph. 5.26,27.

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

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

The Second reaſon is from the laſt act of his Prieſthood, his interceſſion for us, which implieth, and preſuppoſeth the firſt, as being a continuall tender thereof unto his Father: He is able to ſave unto the uttermoſt, ſeeing he ever liveth to make interceſſion for them. But the Angells live for ever, and we ſhall live for ever, and yet no Saint, or Angell, is able to ſave, ſo much as one ſoule. Chriſts life therefore is the cauſe of our ſalvation, not Cauſam breviter inſerit ſalvificae Chriſti potentiae, quia ſemper vivit. Sed et Angeli ſemper vivunt, & nos ſemper vivemus: videtur igitur cauſa foreign minimè. Vita enim Chriſti non abſolutè, ſed relatè ad ſuum ſacerdotium eſt nobis cauſa ſalutis. Vivit ènim foreign ſemper, non otioſus, nec ſibi tantum beatus…ſed ſacerdotio & regno ſuo defungens, ſ…que invigilans. Sic Rom. 5.10. in perpetua Chriſti vita fundari docet ſalutem noſtram: & cap. 6. v. 8. vitam Chriſti noſtram vitam facit. Additur igitur finis perpetuae vitae foreign: ut interpellet pro nobis. q. d. vivit non ſibi, ſed nobis, noſtrae ſalutis cauſam aſſerens in Dei conſpectu. Tacita ſubeſt occupatio: Poteſt ſervare: At à poſſe ad eſſe non eſt firma conſecutio. Imò non poteſt ſolum, ſed & vult: quia voluntatem interpellatione teſtatur. A poſſe autem & velle ad effectum bene ſequitur. Et poteſt igitur & vult Chriſtus nos ſervare. Poteſt, quia ſacerdos ſemper vivens: vult, quia interpellat pro nobis. Idem tribuit Chriſto Rom. 8.34. Heb. 9.24.Rom 5:10Rom 8:34Heb 9:24abſolutely (ſaith Pareus) but in relation unto his Prieſthood. He is able to ſave unto the uttermoſt: ſeeing he ever liveth to act and diſcharge the part, and office of a Prieſt for us, to make interceſſion for us. He died to merit our ſalvation, and he liveth for ever actually to conferre it upon every ſoule, that cometh unto God by him. If he had not riſen from his grave, if he had not lived, or if he had lived, as Lazarus to dy againe, we had been irrecoverably buried in the graves of our ſinns, but he liveth for ever. Chriſt being raiſed from the dead, dieth no more, death hath no more dominion overp. 112him, Rom. 6.9. and therefore (as the Apoſtle argueth, Rom. 5.10.) if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we ſhall be ſaved by his life.

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

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

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

2. Of exhortation.2. Here is an exhortation to come unto God by Chriſt for ſalnation: p. 113for he will ſave unto the uttermoſt only thoſe, that come unto God by him: that is, by a true faith, and unfeigned repentance, Heb. 11.6. John 6.35,37. by communion with him in worſhip, and by all acts of new obedience, Exod. 16.9. Levit. 10.3. Micah. 6.7,8. Heb. 4.16. Heb. 11.6. Theſe alone are the perſons, which count the full ſalvation, which Chriſt hath wrought, worthy of all acceptation. As for thoſe who draw nigh unto God, only by profeſſion, in the uſage of outward ordinances, when all the while in their hearts and lives, by their unbeliefe, impenitency, and profaneneſſe, they keepe a great diſtance from God, and Chriſt, They are great undervaluers, and ſcornefull ſlighters of his ability to ſave unto the uttermoſt. We may apply here that ſaying of the Apoſtle, Heb. 2.3. How ſhall we eſcape, if we neglect ſo great a ſalvation? How ſhall we eſcape damnation, if we neglect ſuch an all ſufficiency of ſalvation, as is treaſured up in Chriſt Jeſus? And doe we not neglect it, if we will not ſo much as come unto him for it? nay, doe we not refuſe and reject it, if we walke in, and be delighted with thoſe pathes, and waies, that are oppoſite unto ſalvation, and lead directly unto hell, and damnation.

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

There are divers formall, looſe, and profane Proteſtants, whoſe ſalvation is as (if not more) hopeleſſe, then that of p. 114Papiſts: for God, and Chriſt, and unmortified luſts, unſubdued ſinnes, will never aſſociate, and therefore if we live, ſtay, and wallow in theſe, without repentance, we have not as yet drawn nigh unto thoſe. For what fellowſhip hath righteouſneſſe with unrighteouſneſſe? and what communion hath light with darkneſſe? And what concord hath Chriſt with Belial? 2 Cor. 6.14,15. God, and Chriſt then are unapproachable as long as we are in a ſtate of unrighteouſneſſe, in a ſtate of darkneſſe, and ignorance, utterly unacquainted with God, and Chriſt, as long as we are ſons of Belial, and Children of diſobedience.

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

Laſtly, we may hence be exhorted unto zeale, and conſtancy in our worſhip and ſervice of, and obedience unto Chriſt. He hath ſaved us to the uttermoſt, and therefore it is but equitable, that we ſhould ſerve him unto the uttermoſt of bothp. 115our power, and time, with all our ſoules, might, and ſtrength. He hath done, nay ſuffer'd his utmoſt for our ſalvation, and ſtill he imployeth all his power, and intereſt, in heaven and earth for the promoting of this end. We ſhould then be very ungratefull wretches, if we ſhould not doe, and ſuffer our utmoſt, if called thereunto, for the advancement of his glory, eſpecially ſeeing the utmoſt, that we can doe, and ſuffer for him, is a poore inconſiderable nothing, in compariſon of what he hath done, and ſuffered for us. For our glory and happineſſe he hath, and will lay out his whole time, even from his Incarnation unto the day of judgment: Ʋnto us a child is borne, unto us a ſonne is given, Iſai. 9.6. This was the ſcope of his humiliation and exaltation, Rom. 4.25. Who was delivered for our offences, and was raiſed againe for our juſtification: and for the compleating, and accompliſhing of this worke, he liveth for ever to make interceſſion. Now unto ſuch a peereleſſe love the leaſt returne we can make, is to be very carefull to miſ-pend none of our time unto the diſhonour, and diſſervice of ſuch a Saviour, to redeeme a good part of our time for his worſhip, to imploy all our time for his glory, Col. 3.17.

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

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

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

1. According unto his divine nature, as he is God, and ſo there is in him all fulneſſe abſolutely, without reſpect, or compariſon: ſo conſider'd, he is as a mighty ſea of being, and perfection; without banke, or bottome, in which are either formally, or eminently all poſſible, and conceivable perfections: So conſidered, he is all-fulneſſe, and that is more then the dwelling of all-fulneſſe in him. But this is not the p. 116fulneſſe here meant: for the fulneſſe agreeable to Chriſt, as God, is underivative, without a cauſe: He being poſſeſt of it, not by voluntary diſpenſation, but by naturall neceſſity, and ſo is not the fulneſſe in the text; that hath a cauſe, the decree and pleaſure of the father. It pleaſed the father, that in him ſhould all fulneſſe dwell.

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

1. The fulneſſe of the Godhead. In him dwelleth all fulneſſe of the Godhead bodily, Col. 2.9. There be but two orthodoxe interpretations of theſe words, that can pretend unto any probability, and the difference of them is grounded upon the various …acception of the word foreign, render'd bodily, for that may ſignify, either completivè, truely and really, in oppoſition to the Arke and Temple, and other ceremonies of the law, in which the Godhead was typically: or elſe 2. perſonally, to diſtinguiſh the inhabitation of the Godhead in the manhood of Chriſt, from accidentall, eſſentiall, and integrall unions.

The Firſt expoſition is inſinuated by aaDe ipſo verò Capite noſtro Apoſtolus ait: Quia in ipſo inbabitat omnis plenitudo Divinitatis corporaliter. Non ideò corporalitèr, quia corporeus eſt Deus, ſed aut verbo tranſlato uſus eſt, tanquam in templo manufacto non corporaliter ſed umbraliter habitaverit, id eſt, praefigurantibus ſignis. Nam illas omnes obſervationes umbras futurorum vocat, etiam ipſo tranſlate vocabulo, Summut enim Deus, ficut ſcriptum eſt, non in manufactis templis habitat, &c.Auſtin in the latter end of his 57 Epiſtle Ad Dardanum, and 'tis, that by the dwelling of all fulneſſe of the Godhead bodily in Chriſt, is meant nothing elſe, but that in him were fulfilled the Ceremonies of the law. And countenance unto this interpretation they fetch from verſ. 17. where Chriſt, as a body, is oppoſed unto the ſhadowes of the law Which are a ſhaddow of things to come, but the body is of Chriſt. Under the Old teſtament, God, his name, and honour, dwelled in the Sanctuary, in the Tabernacle, and Temple, in the Arke and propitiatory, between the Cherubims, Deut. 12.11. 1 Sam. 4.4. 1 Kings 8.13. 2 Kings 19.15. p. 117Pſalm. 26.8. Pſalm. 80.1. Iſay 37.16. but this his dwelling was onelyonly typicall, and umbratile, in ſhadowes and prefiguring ſignes. In the manhood of Chriſt he dwelled bodily: that is, in it were fulfilled all the ceremonies and ſhadowes of the law.

Againſt this expoſition I have theſe three following objections.

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

But if the meaning of them be onelyonly, that Chriſt fulfilled the ceremonies of the law, why then, they will not be an home, and adequate proofe. For they will onelyonly conclude againſt the ceremonies of the law, the rudiments of the world, and not reach Philoſophy, and the traditions of men. This expoſition then ſuites not with the coherence.

A Second objection is made by the ſolid and judiciousbbInſanctis ineſt per gratiam & habitat in eis, ſuum ſpiritum in illis exerens, unde illud 2 Corinth. 6. inhabitabo, & inambulabo in eis, ſed nunquam vel in ipſis, vel in Angelis, foreign: Ergo aliud ſignificat haec vox, quàm verè: quaſi umbris ceremoniarum opponatur bàc veritas. Nam verè etiam, & non foreign habitat in ſanctis.2 Cor 6 Zanchy. The fulneſſe of the Godhead, is never ſaid in ſcripture to dwell bodily in the ſaints or Angels: but it may be ſaid to dwell in them truely, and not typically: and therefore bodily doth not ſignifie truely in oppoſition unto the ſhadowes of the ceremonies under the law.

3. This expoſition, as it is made to claſh with the ſecond, is needleſſe: for as our new Annotations on the place: the meaning is much at one, in whether of the two ſenſes we take the word. For God is ſaid in the Old Teſtament, to dwell in the tabernacle, Arke of the Covenant, and Temple, but onelyonly as in the ſhadowes, and figures of Chriſts humane nature, which he ſhould take on him in the fulneſſe of time, to dwell in the ſame perſonally,p. 118or really, and ſubſtantially with all his fulneſſe.

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

The ſecond expoſition is that I ſhall ſticke unto, which rendreth bodily, perſonally; now to cleare this, I ſhall prove firſt, that foreign may be ſo expounded, ſecondly, that it muſt be ſo expounded.

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

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

It cannot be accidentall, and extrinſecall, as the Neſtorians affirme, onelyonly by the Godheads love of, operation in, and outward relation unto the manhood. For where two c Duae ſubſtantiae integrae accidentaliter unitae non denominant ſe ſubſtantialiter ſed tantum denominativè: ut homo dici…ur veſtitus, non veſtis. At in noſtro caſa denominatio eſt ſubſtantialis, quia Deus dicrtur homo, & non tantum humanatus & viciſſim homo dicitur De us & no tantum Deifer, ut Neſtorius dicebat Becan. Sum. tom 5. Cap. 6. q. 2.entire, perfect, and compleate ſubſtances are united onelyonly accidentally, there they are predicated one of another only accidentally, and denominative. As for example, there is only an extrinſecall, and accidentall union betwixt a man, and his garment: and the garment is predicated of the man, only denominatively. Homo dicitur veſtitus, non veſtis. We ſay onelyonly that a man is cloathed with his garment, not that he is the garment it ſelfe.

p. 119But now the Godhead, and manhood, as appeareth by collation of this place with other ſcriptures, are predicated of one another ſubſtantially.

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

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

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

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

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

For the farther proofe of this perſonall union betwixt the two natures of Chriſt, I ſhall alleadge but one Argument out of Becanus ddDuae formae, quae in abſtracto non praedicantur de ſe invicem, non poſſunt etia m de ſe invicem praedicari in concreto, niſi propter conjunctionem in eodem ſuppoſito, ut patet in calore, & luce. At humanitas & Divinitas ſunt diſtinctae formae; nec una dealtera praedicatur in abſt racto: Ergo nec in concreto poſſunt de ſe invicem praedicari, niſi uniantur in eadem perſonâ. In Chriſto autem praedicantur de ſe invicem, quia rectè dicimus, Deus eſt homo: & homo eſt Deus: ergo in Chriſto uniuntor in eadem perſona. Sum. Theol. tom. 5. cap. 6. q. 2.and ſo proceede. Two natures, formes, or beings, which cannot be predicated of one another abſtractively, cannot be alſo affirmed of one another in a concretive way, unleſſe it be by reaſon of an hypoſtaticall conjunction between them in one ſubſiſtence: But now the Godhead, or manhood ofp. 120Chriſt are two diſtinct formes, natures, or beings, whereof one cannot be affirmed of the other in an abſtractive predication. We cannot ſay, the Godhead is the manhood, or the manhood the Godhead; but now we find in ſcripture, that in Chriſt, God is man, and man God, and therefore the Godhead and manhood are united in one perſon.

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

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

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

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

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

1. Then we have the extreames of the union, the termes united, the Godhead and the manhood; the former implied: the latter expreſſed. The former implied in the pronoune, foreign, in him. For though it immediately ſignifieth in his perſon, yet it ſignifies his perſon, as denominated after the humane nature, and ſo in the upſhot implieth the humane nature. For proofe of this, I ſhall make uſe of an argument, that is uſed by eeNiſi plenitudo Deitatis in Chriſto eo modo habitare dicatur, ut in ipſius carne habitet, toliitur diſcrimen inter inhabitans, & habitaculum, ac dicetur divinitas foreign in ipſa. In Deo omnia ſunt eſſentialia, ſeu in ipſa eſſentiâ, ergo illius reſpectu inhabitans ab habitaculo diſtingui nequit. Quicquid de Chriſto praedicatur, vel ſecundū divinam tantùm, vel ſecundum hum anam tantùm, vel ſecundum utra nque naturam de ipſo praedicatur. Sed in ipſo habitare totam plenitudinem Deitatis, non de divin…â tantùm naturâ accipi poteſt, in ea enim nihil habitat, ſed eſſentia divina identificat ſibi omnia, quae ſunt in eâ, nec de utrâ que, ergò de humanâ natura accipiendum, ſenſu ſc: eo, quòd divinae naturae habitaculum proprium ſit natura humana aſſumta. Scopus Apoſtoli eſt conferre Chriſtum, qua hominem, cum aliis Sanctis, quòd longe alio modo, quàm in reliquis ſanctis plenitudo Deitatis habitat, videlicet perſonaliter. De Perſona & …ficio Chriſti. p. 452.Gerhard to another purpoſe. Whatſoever is predicated of Chriſt, agreeth unto him, either according unto his divine nature, or according unto his humane nature, or according unto both natures. Now none will affirme, that the fulneſſe of the Godhead dwelleth bodily in Chriſt according unto both natures.

p. 121Neither can it be ſaid to dwell in him, according unto his divine nature. For then the Godhead would dwell in it ſelfe, and there would be no diſtinction between the dwelling, and the dweller. Whatſoever is in the Godhead is eſſentiall thereunto, is it's very eſſence, and therefore cannot be ſaid to dwell in it. For nothing can be ſaid to dwell in that, with which it is really the ſame. It remaineth therefore, that the fulneſſe of the Godhead dwelleth in Chriſt according unto his humane nature. His Humane nature is the habitation, as it were, of the Deitie, being aſſumed into a fellowſhip of ſubſiſtence with it, in his perſon. Beſides, (as the ſame Author urgeth,) the ſcope of the Apoſtle is, to compare Chriſt with, and to diſtinguiſh him from the holy men of God, who were inſpired by the holy Ghoſt'; and to ſhew that he dwelleth otherwiſe in him, then in them. In him he dwelleth perſonally; In them only in regard of aſſiſtance, and energy. And from this ſcope of the Apoſtle it is evident, that the words are to be underſtood of Chriſt, as man. In them there may be a prolepſis, a prevention of an objection, that might be made, by the enemies of Chriſt, againſt the Apoſtles prohibition of all additions unto the Doctrine of Chriſt. Why muſt we, might they object, keepe ſo cloſe, and exactly unto the rule of Chriſt. Was he not a man? A man that was crucified? that died, and was buried? Had he not a ſoule and body, like us? Are there no men his ſuperiours, or equals? Are not the Philoſophers as wiſe and learned as hee? Are there not divers men as holy as he? why ſhould their traditions be rejected, and his precepts ſo inviolably obſerved? Had not Moſes immediate communion with God? what authority then hath he to abrogate that law, which Moſes received immediately from the mouth of God? Yea, but ſaith the Apoſtle, though he were a man, yet he was not a meer man. Your eyes are not open; and therefore you ſee in him nothing, but his manhood. But we that have faith, the evidence of things not ſeene, can behold the fulneſſe of the Godhead dwelling bodily in this man; that is, in his humane nature, which is ſo abject, and deſpicable in the eyes of unbelieving men. Though he tooke upon him the forme of a ſervant,p. 122and was made in the likeneſſe of men, and found in faſhion, as a man, humbling himſelfe, and becomming obedient unto death, even the death of the croſſe, yet being in the forme of God, he thought it not robbery to be equall with God, Philip. 2.6,7,8.

I proceede unto the ſecond extreame, or terme of this union, which we have expreſſed unto the full: All the fulneſſe of the Godhead. Here we may take notice of three gradations, the Gods head, the fulneſſe of the Godhead, All the fulneſſe of the Godhead. The latter ſtill being more emphatically, and fully expreſſive of the perfection of his Deitie, then the former.

The firſt ſignifies the ffFuiſſe autem & eſſe verum Deum docet primùm illa voce, Deitatis, cum verbo inhatandi, foreign, & cum adverbio foreign, conjuncto. Significat enim ipſam Dei eſſentiam perpetuò & inſeparabilitèr non ſimplicitèr ineſſe, ſed inhabitare in Chriſto, quatenus homo eſt, non ut in ſanctis hominibus per gratiam, & foreign, ne que ut in beatis Angelis, per plenitudinem gloriae; ſed foreign, id eſt, foreign inhabitare. Qui igitur verus eſt homo, eundem, id eſt, eandem perſonam eſſe verum Deum. Deinde, idem demonſtrat Apoſtolus, cum addit plenitudinem foreign; perfectum enim eſſe Deum, eóque patre ad Deitatem quod atti…et, minimè minorem: ficuti etiam liberi noſtri non minus homines ſunt, quàm parentes. Quid ita? Quia plenitudo humanitatis, tam in ipſis eſt liberis, quam in parentibus. Amplius etiam aliquid tradit: nempe Chriſtum eſſe unum eundem que Deum cum Patre. Quomodo? Quia non tantùm foreign, ſed etiam foreign in co inhabitat foreign. Non igitur una plenitudo Deitatis eſt in patre, & altera in filio, ſed eadem & tota plenitudo eſt in Chriſto, quae et in patre: eo que Pater & filius foreign, …us idem que Deus ſunt; alioquin non foreign eſſet infilio: quia aliquod aliud foreign eſſet in Patre: ità duo eſſent Dii: ſicuti etiam aliud foreign humanitatis crat in A damo, & aliud in Eva, & ideo licet ſpecie unus eſſent homo, numero tamen non crant, ſed duo homines. Nunc autem foreign eſt in filio, ait …poſtolus. Ergo nihil eſt Deitatis in Patre, quod non ſit etiam in filio. Quare non ſolùm verus & perfectus Deus eſt Chriſtus, ſed etiam unus & idem cum Patre Deus. Zanchius inlocum.verity of his Godhead.

The ſecond ſheweth the equality; and the third, the Identity thereof with the Godhead of the father.

The firſt ſignifies the verity of his Godhead. He was not only partaker of the divine nature, foreign, 2 Pet. 1.4. but the very Godhead dwelled in him. ggPraeterea non dicit foreign, id eſt, Divinitatem, ſed foreign, id eſt, Deitatem, ut magis etiàm expreſſe loquatur. Quamvis enim foreign ſaepe ſynonyma ſu…t, & Divinitatis nomen conſueverit naturae ipſi divinae ſignificandae adhiberi, tamen novorum Euty…hianorum pravitas huc nos ad…git ut haec duo diſcernamus, quod foreign id eſt, Divinitas, attributa, & quidem in iis, qui propterea divini vocantur, creata, potiùs quàm divinam naturam, eſſentialitèr declaret: Quamobrem etiam uſurpare malui parum alioqui Latinum nomen Deita…, quàm de ſententiâ Apoſtoli quicquam detrabere. in locum.Beza obſerveth, that 'tis not onelyonly foreign, the Divinity, which may ſignify created gifts, p. 123and endowments, but foreign 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 onelyonly 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: 'tis 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 p. 124Godhead dwelleth in him: hhApud Graecos differunt foreign & foreign, ſicut apud Latinos habitare, & commorari. Sic enim Cicero, natura, inquit, domicilium nobis non habitandi ſed commorandi dedit. Ideo etiam Petrus vitam noſtram foreign vocat eleganter, 1 Epiſt. 1.17. This note Cornel. a Lapide filcheth out of Beza, without the leaſt mention whence he hath it.foreign ſignifieth uſually not a temporary, but a durable manſion. The fulneſſe of the Godhead doth not ſo journe in the manhood onelyonly 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 foreign, hath dwelled, but foreign, 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 foreign 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 onelyonly 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. Andp. 125there 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, iiNotandae 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 plenitudinē, in aliis per diviſionē, 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. 3.1 Cor 12:4the 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; E…en as the reaſonable ſoule and body in man make one man.

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

1. I ſhall cleare the words from a miſ-interpretation of the kkQuâ de cauſa divinis monitis, incitamur, ut omnibus aliis diſciplinis poſthabitis uni Chriſto adhaereamus, in quo, id eſt, in cujus doctrina omnis divinitatis plenitudo continetur; in quod nihil aliud eſt quàm Chriſti diſciplinae cam vim eſſe, ut non partem aliquam ſalutiferae veritatis, non umbram, non nutu ſignificatam, ſed clariſſimam pleniſſimamque divinae voluntatis rationem complectatur. V…lkel. De verâ Relig. lib. 3. cap. 5. pag 47.Socinians, who in oppoſition unto the Deity of Chriſt, darken p. 126the text, with this enſuing gloſſe. In **Ex Divinitate quoque corporaliter in Chriſto habitante coëſſentialitatem hanc concludi minimè poſſe, inde perſpicitur, quod Divinit at is nomine, nec Dei, nec Chriſti natura, ſed divinae voluntatis notitia, Deí que colendi ratio intelligi poteſt, atque adeo debet. Quam quidem plenitu: dinis vocabulo amplificare, & corporaliter Chriſto, id eſt, ipſius doctrinae ineſſe, ideò aſſerere voluit Paulus, ut divinae veritatis cognitionem perfectam ſolidam, nulla que ex parte adumbratam, ut in lege fiebat, Chriſti inſtitutis contineri intelligeremus, id quod ſatis, oſtendit, Divinitatis nomine, eſſentiam ipſius Dei altiſſimi intelligi nequaquam debere &c. Volkel. l. 5. c. 10. p. 437, 438.him; that is, in the Doctrine of Chriſt dwelleth all-fulneſſe of the Godhead bodily: that is, the will of God is revealed and manifeſted perfectly, and fully: and that not in a darke, and ſhadowed way, as in the Law, but bodily; that is, clearly, and plainly.

To maintaine this interpretation, they are forced to faigne that there are two Metonymies in the words: that Chriſt is taken for his Doctrine: and the dwelling of allofulneſſe of the Godhead bodily therein, for the perfect, full, and cleare manifeſtation of the will of God.

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

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

Let us heare them ſpeake for themſelves.

1. Why muſt Chriſt here ſignifie the doctrine of Chriſt? why, ſaith **Chriſtum autem ſaepenumero, non Chriſti perſonam aut naturam, ſed per metonymicam dicendi figuram aliud quippiam, vel ad Chriſtum reſpiciens, vel ab illo profectum deſignare, ex tllis locis perſpicuum eſt, ubi Chriſtus myſterium inter homines appellatur, Col: 1.27. & ubi Chriſtum accepiſſe, Col. 2.6. Chriſtum didiciſſe, Eph. 4.20. Chriſtum induere debere, Rom. 13.14. aut eundem induiſſe, Gal. 3.27. in Chriſto eſſe, 2 Cor. 5.17. in Chriſto denique ambulare dicimur, Col. 2.6. Hoc autem in loco Divinitatis plenitudinem, Chriſto corporaliter inhaerentem, non naturae alicui, ſed philoſophiae, legalibuſ que inſtitutis, utpote umbratilibus opponi manifeſtiſſimum eſt. Unde efficitur, id ejus nomine intelligendum eſſe, quòd paulo ante diximus. Volkel. loco praedicto.Col 2:6Eph 4:20Rom 13:14Gal 3:272 Cor 5:17Volkeliius, it is plaine and evident, that oftentimes in Scripture Chriſt ſignifieth not the perſon, or nature of Chriſt, but metonymically, ſomething reſpecting Chriſt, or proceeding from him. And this he goeth about to manifeſt from thoſe places of Scripture, wherein Chriſt isp. 127termed a myſtery among men, Col. 1.27. And where men are ſaid to receive Chriſt, Col. 2.6. to learne Chriſt, Epheſ. 4.20. to put on Chriſt, Rom. 13.14. Gal. 3.27. To be in Chriſt, 2 Cor. 5.17. To walk in Chriſt, Col. 2.6.

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

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

I hope they will not ſay, that his doctrine is the head of all principality and power; that we are crucified in the doctrine of Chriſt; that we are buried, and quickened together with his doctrine; that the hand-writing of ordinances was nayled unto the Croſſe of his doctrine. Yea, but though they have no countenance from the context following, yet, they pretend, they have it from that foregoing, as llDicti Apoſtolici Col. 2.9. In Chriſtohabitat tota plenitudo Deitatis foreign hanc proferunt interpretationem, quòd in doctr. Chriſti voluntas Dei plenè & integrè nobis ſit manifeſtata Schmal: contra Frantz. p. 67. Catech. Racov. p. 354. Oſtorod. in diſp. contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus, quia in anteccdentibus agitur de doctrinâ Chriſti, quibus hoc dictum foreign ſubjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. & 9. De perſonâ & officio Chriſti. p. 444.Col 2:9Eph 4:20Heb 13:8Heb 13:9Gerhard inſinuates out of Schmalcius, & Oſtorodius. In the verſe immediately preceding (ſay they) Chriſt is put for the Doctrine of Chriſt; and Chriſt there is the antecedent unto foreign in the text. And if the Antecedent, Chriſt, ſignify the doctrine of Chriſt, the relative, in him, muſt doe ſo too.

For anſwer: in that clauſe, foreign, the doctrine and cōmand of Chriſt is implied, & ſignified mediately by the word Chriſt: for Chriſt ſignifies the unction of our Saviour, as unto his prieſtly, ſo alſo propheticall, and Kingly office: and therefore many Divines doe paraphraſe foreign thus: not after the doctrine or command of Chriſt. But the word Chriſt immediately here ſignifies the perſon of Chriſt, denominated from his unction unto all his offices, and ſo conſequently conſidered, as teaching, and governing of his Church, and that this is the immediate ſignification of the word here, and not any metonymicall ſenſe of it, for doctrine, is cleare from the coherence with the following words: for compare theſe two verſes, withp. 128the whole ſeries of the Apoſtles diſcourſe, down-wards, unto verſ. 16. and it will be apparent, that Chriſt, verſ. 8. and foreign verſ. 9. is the ſame with him, in whom the believing Coloſſians are ſaid to be compleat. Now this is the perſon, and not the doctrine of Chriſt; becauſe he is forthwith ſaid to be the head of all principality, and power, in whom they are ſaid to be circumciſed, and with whom they are ſaid to be buried and together with whom they are ſaid to be quickened, verſ. 10,11,12,12,13. Who is farther deſcribed, verſ. 14, 15. to have blotted out the hand writing of ordinances, that was againſt us, which was contrary to us, and to have taken it out of the way, nayling it unto his Croſſe, and having ſpoiled principalities and powers, to have made a ſhew of them openly, tryumphing over them in it. And theſe particulars can be averred onelyonly of Chriſts perſon, and not of his doctrine.

Unto this I ſhall ſubjoyne the anſwere of mmConnexio textus per noſtram interpretationem non labefactatur. Inde enim at que idcò filius Dei confilium & voluntatem Patris de noſtrâ ſalute nobis plenè manifeſtavit, quia eſt in ſinu Patris, Jo. 1.18. quia eſt verus Dei filius, Qui ſolus novit Patrem, Math. 11.27. Qui eſt verus Deus, in quo juxta naturam humanam tota plenitudo …eitatis habitat. Omnis plenitudo Deitatis non eſt voluntas Dei revelata, quià hìc ex parte cognoſcimus, 2 Cor. 13. v. 9 ſed ſignificat perfectiſſimam Dei eſſentiam. Gerhard de perſonâ & officio Chriſti pag. 444.John 1:18Matt 11:272 Cor 13:9Gerhard, unto this their argument. The connexion of the text (ſaith he) is no wiſe infringed by our interpretation. For therefore hath the Sonne of God fully manifeſted unto us the Counſell and will of the father, concerning our ſalvation, becauſe he is in the boſome of the father, John 1.18. becauſe he is the true ſonne of God, who alone hath knowne the father Matth. 11.27. Who is true God, In whom according unto the humane nature all fulneſſe of the Godhead dwelleth.

Enough hath been ſaid, to prove that the firſt pretended metonymy can have no place, without groſſe, and palpable violencing of the words.

And yet, there is leſſe colour for the ſecond: For was it ever heard, or read, that all fulneſſe of the Godhead ſignifieth the will of God, or the knowledge, or revelation thereof. This is ſuch a Catachreſis, for which they can bring no Preſident, or Paralell. It ſounded ſo harſh in the eares of their owne nnVidet Enjedinus perquàm durum eſſe foreign plenitudinem de voluntatis divinae patefactione accipere, ideo ſine ullo argumento fingit incuria ſcribarum ſcriptum faiſſe foreign pro foreign. Gerb. loc. praedict.Enjedinus, as that it drave him to affirme, that foreign was by the careleſneſſe of tranſcribers crept into the Originall, inſtead of foreign. But for this he brings no colour of proofe, only p. 129he adventureth on it, becauſe they have nothing elſe to ſay for juſtification of this evaſion. But becauſe they cannot here relieve themſelves from any ſuch uſage of the expreſſion elſewhere in any authour, either ſacred, or prophane, their next attempt therefore is, to put the words themſelves upon the rack, and to torture them, to ſpeake ſomething in their be halfe againſt the orthodoxe, and received ſenſe, which we have given. Three Arguments I find to this purpoſe brought by Volkellius.

The firſt ooVerbis Col. 2.8. Admonemur, ut Chriſt… capite noſtro contenti, id eſt, in ſolâ tllius diſciplinâ acquieſcentes, non Philoſophicis inſtitutis, quae ad Divinum cultum nihil afferunt momenti: non hominum commentis, per quantumvis veritatis ſpeciem inductis, non denique diſciplinae Moſaicae, quae ad Chriſti inſtituta reſpectu habito, umbrae inſtar obtinet, nos tradamus abducendos: Cùm in Chriſti doctrinâ, non adumbra…a aut imperfect a rerum divinarum, ſed corporalis, ea que tota ac plena id eſt, veriſſima ſimul atque abſolutiſſima divi…ae voluntatis expl catio con…neatur. Atque hmc eſſe omnem illam divinitatis plenitudinem à Paulo ibidem commemoratam, non autem, ut multi exiſtimant, divinam eſſentiam ſivè natur…m. tùm ipſa loquendi formula, tum verborum contextus, tum res ipſa do…et. Primò enim, is loquendi modus e…uſmodi eſt, ut divini…atis iſtius, de quâ Apoſtolus ſermonem habet, pa…tes qua…dam innuat; quandoquidem non divinitatem ſimpliciter, ſed ejus plenitudinem, & quidem omnem, ſeu totam, commemorat: ut facile appareat, id dicere voluiſſe Apoſtolum: In Chriſto, ſive in ipſius doctrinâ, non aliquam divinitatis particul…m contineri, qualis ſuo modo, vel in Philoſophia, vel in h…minum ſapientum inſtitutts, vel in diſciplinâ Moſaieâ comprchendi videtur: ſed omnem plenitudinem Divinitatis, id eſt, perfectiſſimam divinae volumatis explicationem comprehendi. Divin…m autem eſſentiam, ſeu ſubſta tiam in diverſ…s partes diſtrahi, ut nimirum in aliis particulatim, in aliis verò pleniſſimè habitet, nemo ſanus dixerit. …olkel. lih. 6. cap. 5. pag. 641. Vocabulum plenitudinis &c. ſatis oſtendrt, Divinitatis nomine, eſſentiam ipſius Dei alti…ſimi intelligi nequaquam debere. Quid enim alioqui neceſſe fuiſſet plenitudinis iſtius Divinitatis, & quidem omnis, meminiſſe? quaſi verò ſuſp…cari quiſpiam potuiſſet, eam in illo, in quo habitet, non plenam, vel non uſquequaque plenam eſſe. Volkel. lib. 5. cap. 10. pag. 437, 438.Col 2:8is taken from the impartibility, or indiviſibility of the Godhead. The Divine eſſence is impartible, and indiviſible, it hath no parts, ſo that whereſoever it dwelleth, it is full, and entire in all points. But now the Godhead, of which the Apoſtle ſpeaketh, hath parts, for he mentioneth not ſimply the Godhead, but the fulneſſe, nay all the fulneſſe of it. And therefore, I believe, he would have the Reader collect, that the addition of all-fulneſſe were ſupervacaneous, if by God-head were meant the eſſence of God. He for his owne part inferreth, that it ſignifies not the Divine eſſence, but the revelation of Gods will. In Philoſophy, in the traditions of men, and in the Moſaicall Law, the rudiments of the world, there were ſome few portions, or branches of Gods mind and will diſplayed; but in the Goſpel, in the doctrine of Chriſt, there dwelleth all fulneſſe of the Godhead: that is, a moſt perfect explication of Gods will is comprehended

For anſwer, 1. All-fulneſſe of the Godhead, doth no morep. 130ſignifie parts in the Godhead, then it doth to ſay, that totus Deus eſt ubique, for God is onelyonly totum perfectionis, and ſuch a whole hath no relation to parts.

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

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

A ſecond argument of ppDeinde in ipſâ verborum comprehenſione aperte videmus Divinitatis plenitudinem in Chriſto habitantem, doctrinis ab ip…ias diſeiplin… alienis opponi, & ſic Chriſtum hoc in loco, ſi modo oppoſitionem iſtam omni abſurditate liberare volumus, pro ſuâ doctrinâ accipi, vel ſaltem eatenus quatenus doctrinam illam tradidit, rovamquè religionem hominibus prae ſcrip…it, confiderari; quo pacto et alibi Chriſti nomen uſurpari videmus. Volkel. lib. 6. c. 5. p. 641.Volkellius proceedeth from the ceheſion of the words, with thoſe foregoing. The all-fullneſſe of the Godhead, that dwelleth in Chriſt, is oppoſed unto doctrines, unto Philoſophy, the traditions of men, and rudiments of the world. But now there can be no congruous oppoſition betwixt the p. 131divine eſſence, and doctrines. And therefore the divine nature is not here meant.

For anſwer, The minor is moſt falſe: for the Deity of Chriſt may very aptly be oppoſed, as the ſtrongeſt, and moſt convincing argument we have againſt all additionall doctrines, unto the doctrine or goſpell of Chriſt. From the all ſufficiency of his perſon, in himſelfe, it is very obvious, unto any man of tolerable reaſon and underſtanding, to inferre, that there is an all ſufficiency in his doctrine, and an all-fulneſſe in his ordinances. If the divine eſſence dwell in him, then he needeth no ſupply from philoſophy, from traditions, and the law of Moſes. The Apoſtle might indeed have oppoſed unto theſe doctrines the fulneſſe, and perfection of Chriſt's owne doctrine, but he rather chooſeth to lead unto the fountain of all that perfection, which is in his doctrine, the all-fulneſſe of the Godhead dwelling in his perſon. This anſwere qqDoctrinis, et traditionibus: hominum opponitur, non mod… Chriſti doctrina, quam Chriſti nomine accipere idem coact… eſt, ſed ipſe Chriſtus, quippe qui eſt caput uoſtrum, fons omnis ſalutaris ſapientiae ad vitam aeternam neceſſariae, ex quo omnes notitiae divinae rivuli in Eccleſiam derivantur. loc. praedict.Gerhard giveth unto Smalcius, and Oſtorodius. Not only the doctrine of Chriſt (ſaith he) is oppoſed unto the doctrines, and traditions of men; But Chriſt himſelfe, as being our head, the fountaine of all ſaving wiſdome, neceſſary unto eternall life, from whom all the rivulets of divine knowledge are derived unto the Church.

I goe on to the third, and laſt rrDenique vox corporaliter id, quod aſſerimus, oſtendit: nam pr…terquam quod, quicquid alii dicant, nequaquam oftendi poſſit quo pacto divina ſubſtantia corporaliter in quopiam habitare queat; ſatis tum ex hoc ipſo loco, tum ex verbis illis, quae infra v. 17. habentur, apparet, corpus opponi umbris; & fic corporalem inhabitationem umbratil…, qualis in lege f…it, id quod nihil ad divinam ſubſtantiam pertinet, ſed ad voluntatem. lib. 6. cap. 5. pag. 641.objection, which is taken from the word Bodily. For beſides, that it can in no wiſe be ſhewen after what manner the divine ſubſtance can dwell bodily in any one, it ſufficiently appeareth, both from this very place, and from thoſe words, which are afterwards in verſ. 17. that body is oppoſed unto ſhadowes; and ſo a bodily inhabitation unto an umbratile: Such as was in the law, which nothing appertaineth unto the divine ſubſtance, but unto the divine will.

For anſwere. 1. Here is a dictate, that the divine ſubſtance cannot dwell in any one bodily, which merits not any p. 132ſcholaſticall examination, but meerely deniall, and rejection.

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

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