Mixture of Scholastical Divinity with Practical, Text (4 of 9)

Mixture of Scholastical Divinity with Practical · Text (4 of 9)

p. 132For anſwer: we grant a communication of the properties of the Godhead unto the manhood in an orthodoxe ſenſe; that is, 1. ſſPerſonalis communicatio proprietatum eſt communio, vel concurſus ad caſdem operationes, ita ut fim…l praeſtentur ab utra que natura, ſed ſecundùm ſuas diſtinctas proprietates. Ames med. Theol. lib. 1. cap. 18. ſect 21.A concourſe with the humane nature unto the ſame operations; ſo that they are performed together by each nature, but according to their own diſtinct properties. 2. A predication of the perſon denominated from the humane nature, or, which comes all to one, a predication or affirmation of the humane nature expreſſed concretively: For the concrete of the humanity implieth the perſon that hath the humanity. p. 133Thus with warrant of the Scripture we may ſay, that the man Chriſt is omnipotent, omniſcient, omnipreſent This is the ſame, which ttAttributa Divina communicata ſunt humanitati Chriſti, non in ſe, ſed in ſuppoſito, ſeu perſonâ verbi: nam humanitati datum eſt, ut ſubſiſtat in perſona verbi, quae eſt omnipotens, omniſcia, ubique praeſens, vel ut alii loquuntur, per unionem hypoſtaticam factum eſt, non quidem, ut humanitas in ſe ſit omnipotens, omniſcia, & ubique praſens: ſed ut fit humanitas illius perſonae, quae eſt omnipotens, omniſcia, & ubique praeſens. Becanus Summa Theol. Tom. 5. cap. 7. quaeſt. 3. pag. 118, 119.others ſay, that the divine attributes are communicated unto the humanity, not in it ſelfe, but in the perſon of the word: that is, by the hypoſtaticall union it comes to paſſe; not that the humanity is omnipotent, omniſcient, and omnipreſent in it ſelfe; but that it is the humanity of that perſon, which is omnipotent, omniſcient, and every where preſent.

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

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

This premiſed, it followeth, that if this place of the Apoſtle import any ſuch communication of the divine Attributes, as they plead for, it then ſignifieth a communication of all the divine attributes, not onelyonly of omniſcience, omnipotency, & omnipreſence, but alſo of ſimplicity, eternity, independancy. but there is no learned Lutheran will undertake the patronagep. 134of ſuch a communication of ſimplicity, eternity, independency, unto the manhood of Chriſt. None of them, I believe, will be ſo groſſe, as to affirme, that the manhood is ſimple, and a pure act, ſeeing it is eſſentially compounded; that it was from everlaſting, ſeeing it was created in the fulneſſe of time; that it is independant▪ ſeeing it is a creature, and therefore dependant upon God the creatour. By their owne confeſſion the place makes nothing for ſuch a communication, as is before ſpecified, of theſe latter ſort of attributes, and conſequently, it can make nothing for ſuch a communication of any attributes whatſoever, unto the manhood of Chriſt. For all-fulneſſe of the Godhead cannot with any colour of reaſon be reſtrained unto one ſort of Attributes, more then unto another, but is equally and indifferently appliable unto all.

I had thought, for the preſent, to have ſaid no more of this argument, but juſt as I was diſmiſſing it, I lighted upon a paſſage in uuAttributa divina communicata humanitati, non ſolùm in perſonâ ver bi, ſed etiam in ipſa humanitate, non tamen proximè, immedia▪ tè & formalitèr; ſed tantùm mediatè, conſcquenter, & identicè: nam ſola ſubſiſtentia verbi proximè, immediatè, & formalitèr communicata eſt humanitati in ſe, & per illam proximè immediatè, & formaliter ſubſiſtit humanitas. Sed quia illa ſubſiſtentia reipſâ idem eſt cum eſſentia & a tributis divinis, ideò conſequenter, & identicè eſſentia & attributa divina communicata ſun… humanitati. Non ut humanitas per illa ſit omnipotens, omniſcia, & ubique praeſens, ſed ut per illa, q…atenus identificantur cum ſubſiſtentia ſubſiſtat. Sum. Theol. tom. 5. cap. 7. quaeſt. 3. p. 119.Becanus, that merits a little ſtay, and conſideration. Beſides that grant above mentioned, which the Orthodoxe make unto the Lutherans, he gratifieth them farther, and yeeldeth unto them, that the divine attributes are communicated unto the humanity, not onelyonly in the perſon of the word, but alſo in the very humanity it ſelfe: Howbeit, not proximè▪ immediately, and formally, but onelyonly mediately, conſequently, and identically; for onelyonly the ſubſiſtence of the word is communicated proximè, immediately, and formally unto the humanity in it ſelfe, and by it the humanity doth nextly, immediately, and formally ſubſiſt. But becauſe that ſubſiſtence is really the ſame with the divine eſſence, and Attributes, therefore the divine eſſence, and attributes are communicated conſequently, and identically unto the humanity, not that the humanity is Omnipotent, omniſcient, and omnipreſent by them, but that it ſubſiſteth by them, as they are really one and the ſame thing with the ſubſiſtence of the Word.

p. 135A hint he had of this conceit it ſeemes from Gregory De Valentia: For unto him he referreth the reader, and the words, which he relates unto, are as followeth. Agnoſcimus & ſubſiſtentiam, & etiam divinitatem at que perfectionem omnem verbi, naturae humanae communicatam eſſe uno quodam modo maximè reali, ut ſcilicet in perſonâ verbi ſubſiſtat, primariò quidem per ipſam verbi ſubſiſtentiam ſeu perſonalitatem, ſecundariò autem per Divinitatem etiam & perfectiones ejus, quae ab eâ ſubſiſtentia re non differunt, tom. 4. Quaeſt. 2. punct. 3. Sect. 3. pag. 131. We acknowledg, that both the ſubſiſtence, and alſo Divinity, and every perfection of the word is communicated unto the humane nature, after one way or manner, that is moſt reall: to wit, that it ſubſiſteth in the perſon of the word primarily, by the ſubſiſtence, or perſonality it ſelfe of the word, ſecondarily by the Divinity alſo, and perfections thereof, which doe not differ really from the ſubſiſtence.

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

For confutation of this their opinion, I ſhall at preſent alleadge but 2 arguments out of xxSi humanitas Chriſti aliquo mo o ſubſiſtit, aliquo modo eſt ſuppoſitum aut perſona, & proindè aliquo ſenſu verum erit Chriſtum aſſumpſiſſe ſuppoſitum, aut perſonam: at abſurdum eſt poſterius: Ergò etiam prius. Probatur connexum, quia ſuppoſitum & ſubſiſtentia reciprocantur, adeo ut omne ſuppoſitum habeat ſubſiſtentiam, & omne ſubſiſtentiam habe…s ſit ſuppoſitum. Dicet aliquis: ergo caro Chriſti pla…e deſtituitur perſonalitate. Reſpondetur, eam non deſtitui perſonalitate, hoc ſenſu, quaſi non ſit perſonae alicuì unita eſt enim u…ta perſonae foreign: ſed quod ſubſiſtentia propriè, & formaliter ei neque in ſit, reque attribui poſſit. Idem etiam ſic demonſtrari poteſt: Si humana natura Chriſti ſubſiſtit, vel per ſe ſubſiſtit, id eſt, ex ſe ſubſiſtentiam habet, vel ſubſiſtit quatenus exiſtit in perſona foreign: prius a null: admittetur at ne que poſterius man…feſta abſurditate caret; quòd ſic probatur▪ Caro Chriſti, quatenus exiſtit in p…rſoná foreign habet modum quendam exiſtendi, ſubſiſtentiae contrarium, ergo non ſubſiſtit. Probatur Antecedens; eſſe in alio ſuppoſito, & ſubſiſtere, ſeu eſſe per ſe, & extra omne aliud ſuppoſitum, ſunt duo oppoſiti modi exiſtendi, at caro Chriſti, quatenus exiſtit in perſonâ foreign, habet priorem modum exiſtendi, i. e. exiſtit in ſuppoſito: ergo non poteſt habere poſteriorem, qui ei è diametro opponitur. Philoſ. Theol. Exercit. 1. art. 12. pag. 55, 56.Baron againſt it.

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

p. 1362. To exiſt in another perſon, and to ſubſiſt, are oppoſite manners of exiſtence; for to ſubſiſt is eſſe per ſe, & extra aliud omne ſuppoſitum. But the manhood of Chriſt doth exiſt in the perſon of the word, and therefore it cannot be ſaid to ſubſiſt. If theſe men would have conſulted their owne Suarez, he would have rectified this their miſtake, and have told them, how that uſuall ſaying. The humanity of Chriſt ſubſiſts in the perſon of the word, is to be qualified, to wit, in regard of its termination unto, and ſuſtentation by the ſubſiſtence of the word. For having propounded this objection, Dices, humanitas Chriſti non ſubſiſtit proprie, quia non eſt in ſe, ſed in alio. He frameth hereunto this anſwer. Reſpondetur, non ſubſiſtere, tanquam id quod ſubſiſtit: ſed proprie verbum in illa ſubſiſtit, & illa dicitur in verbo ſubſiſtere, quia illius ſubſiſtentia terminatur, & quaſi ſuſtentatur: in tert. part. Thomae. tom. 1. diſputat. 8. ſect. 3. pag. 231. See of this farther above, p. 33.

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

For anſwer hereunto, 1. This expreſſion, All fulneſſe of the Godhead is without the humane nature of Chriſt, may p. 137have a yyEſt foreign, & non Extra carnem; quia non eſt ſepara…us a carne; … extra carnem; quia non eſt incluſus carni. Altin. loc. Com. part. 2. p. 261.twofold ſenſe. It may ſignify 1. A ſeparation of the Godhead from the manhood. 2. A deniall of incluſion in it.

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

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

But now the zzPrima objectio Lutheranorum ſumitur ex vi unionis hypoſtaticae hoc modo. Quando duae res inſeparabiliter inter ſe unitae ſunt, tunc ubi eſt una, ibi neceſſe eſt alteram eſſe; alioqui, ſi una eſſet alicubi, ubi altera non eſt, iam non eſſent inſeparabiliter inter ſe unitae. S…d humanitas Chriſti, & perſona verbi ſunt inſeparabiliter inter ſe unitae. Ergo ubieſt perſona ver bi: ibi eſt huma… nitas Chriſti; at perſona verbi eſt ubique; ergò & humanitas eſt ubique & confirmatur ex Damaſceno lib. 3. cap. 3. ubi ait, humanitatem et perſonam verbi, non ſolum inſeparabilitèr, ſed etiam indiſtanter unitas eſſe. Ita que non diſtat ab alia. Diſtaret autem, ſi una eſſet ubique, & altera in certo tantum loco. &c. Beca: Sum. Theol. tom. 5. c. 7. q. 4.Lutherans from the inſeparability, and indiſtance of the union, betwixt the two natures, plead for the coextenſion of the manhood, with the Godhead. When two things (ſay they) are inſeparably united, betwixt themſelves, then where one of them is, there it is neceſſary, that the other be alſo: otherwiſe, if one of them ſhould be ſome where, where the other is not, they ſhould not be inſeparably united betwixt themſelves. But the humanity of Chriſt, and the perſon of the word are unſeparably united betwixt themſelves; therefore where the perſon of the word is, there alſo is the humanity of Chriſt. But the perſon of the word is every where, therefore alſo the humanity of Chriſt is every where.

Divines generally out of Damaſcene affirme, that the manhood, and the perſon of the word are united, not onelyonly inſeparably but alſo indiſtantly, therefore one of themis not diſtant from the other; but one of them would be d…ſtant from the other, if one of them ſhould be every where, and the other onelyonly in a certaine determinate place.

For anſwere: the major is moſt falſe: for we ſee even in nature, that where there is no ſeparation betwixt the tearmes or extreames of an union, that yet the union is not by way of p. 138exequation, or equipatency: In a living man, the foule is not ſeparate from the head, and yet the head doth not exiſt, whereſoever the ſoule doth; for then it ſhould be in the feete. A ſtarre is inſeparably conjoyned with it's orbe, but becauſe it is leſſe in quantity, then it's orbe, therefore it is not whereſoever it's orbe is.

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

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

For anſwer; the conſequence is falſe; and the falſehood of it the learned Mr Barlow illuſtrateth by divers particulars. Exercit. Metaph. 6. p. 177, 178, 179. This preſent day hath a coexiſtence with whole eternity, that is ſimple, and indiviſible. But the duration of this day is not adequate unto the duration of eternity. Eternity was before this day, and it will be for ever after the period of this day. So the manhood of Chriſt is united in heaven, where it exiſteth, unto the whole indiviſible Godhead, but it doth not thereupon enſue, that it coexiſteth with the Godhead in all places beſides. The humane nature of Peter is preſent unto the Godhead in ſuch a determinate ſpace, but it would be madneſſe for any man hereupon to inferre, that becauſe the Godhead is indiviſible, therefore, if Peter doe preſentially coexiſt in one ſpace with it, therefore in all other ſpaces whatſoever. The whole indiviſible ſoule is united with the head, and ſo long, we cannot ſay, that it is any where ſeparated from the head, but yet, it would be a groſſe abſurdity for any man to ſay, that the head is preſent, whereſoever the ſoule is, for then it ſhould be where the hands, feete, and all the other members are. So the whole entire Godhead is no wherep. 139ſundered from the manhood, and yet the manhood doth not adequate it's immenſity. And this is ſufficient for anſwere unto the firſt Syllogiſme. As for the ſecond Syllogiſme, I deny the minor: to wit, that all-fulneſſe of the Godhead dwelleth in the manhood every where: all fullneſſe of the Godhead is every where; but it doth not dwell in the manhood every where.

The hypoſtaticall union may be conſidered terminatively, or informatively.

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

**Loc. Com. part. 2. p. 261Altingius in anſwer unto this argument confeſſeth, that the perſon of the word hath the humane nature every where perſonally united to it. And the learned Hooker hath touching this particular, theſe following expreſſions: Somewhat of the perſon of Chriſt is not every where in that ſort, namely, his manhood, the onelyonly conjunction whereof with Deity is extended as farre as Deity, the actuall poſition reſtrained and tyed to a certaine place, yet preſence by way of conjunction is in ſome ſort preſence. pag. 302. Eccleſ. Pol. And againe, pag. 303. Even the body of Chriſt it ſelfe, although the definite limitation thereof be moſt ſenſible, doth notwithſtanding admit in ſome ſort a kind of infinite and unlimited preſence likewiſe. For his body being a part of that nature, which whole nature is preſently joyned unto Deity, whereſoever Deitie is, it followeth, that his bodily ſubſtance hath every where a preſence of true conjunction with Deitie.

I hope the learned and ingenuous reader will not be offended, though ſuch an inconſiderable perſon, as my ſelfe, in the Common wealth of learning, aſſume the liberty of paſſing my cenſure upon theſe paſſages. For I profeſſe, it is not out of any diſreſpect unto the memory of theſe great ſchollars, but onelyonly out of affection unto the truth. If Ip. 140know any thing, in either Philoſophy, or ſcholaſticall Divinity, they are both guilty of a groſſe miſtake, and I cannot ſufficiently wonder, that it ſhould fall from ſo learned pen. You may ſee it acutely proved by aaSecundum verò quod erat probandum, repugnare ſcilicet unionem eſſe intrinſecam verbo, probatur ex multis implicantiis. Prima autem & fun damentalis eſt, quia haec unio nec poteſt eſſe creata nec inere ata…non creata, ut ab omnibus conceditur, etiam ab adverſariis, quia daretur mutatio in verbo: quod verò non poſſit eſſe inincreata, de quâ eſt quaeſtio, probatur. Primò, quià, ut ſaepiùs dictum eſt in diſput 4. Philoſ. in primâ diſſicultate, unio eſt eſſentialiter nexus actualis ſienim eſſet p…teutialis, requireretur alia actualis, quae actualiter nectat extrema: Standum eſt igitur potiùs in priori unione, & dicendum, quòd illa eſt actualis… ergo unio eſt actualis nexus, quomodo poteſt …ſte nexus concipi ab aterno in verbo, & non nectere, ſeu unire verbum actualiter cum naturâ creatâ? Secundo probatur, quià ha… unio di…eret …antum ordinem ad naturam creatam, ergò dependeret ab illa, eſt autem abſurdum ut res increata totum ſuum eſſe habeat dependentèr ab aliquo creato quia non haberet majorem neceſſitatem, quam ens creatum. Quod verò talis unio diceret ordinem eſſ…ntialem ad creaturam, probatur, nam non poteſt intelligi ratio extremi unius unionis cum al…ero ſine intrinſeco & tranſcendentali reſpectu ad illu… aliud. Quarto probatur, quia ratio actualis unionis exſuâ eſſentia eſt quid incompletum & ordinatum ad alterum; eſt enim eſſentialiter conjunctio duorum ad conſtitutionem vnius tertii-non ergo poteſt Deo convenire formalitèr & intrinſece, quin dicat imperfectionem in Deo, a quâ non poteſt abſtrahere. Remanet igitur ex dictis probatum, quod quid unio non poteſt afficere intrinſece niſi tantum unum extremum, & quon…am hoc extremum non poteſt eſſe verbum, ſequitur quod afficiat intrinſecè tantum humanitatem.Albertinus Corall. tom. 2. Quaeſt. 5. Theolog. circa quintum Corallar: de ſubjecto unionis hypoſtaticae. That the hypoſtaticall union regards, and affects the word only extrinſecally, as it's terme, and that it reſpects the manhood only intrinſecally as it's ſubject. This is the common opinion of Schoolemen, and for it Albertinus thus diſputeth. If the hypoſtaticall union be intrinſecall unto the word, it muſt be either created, or uncreated. It cannot be created: For this would inferre a change in the Godhead: neither can it be uncreated, becauſe actuall union hath ſuch an incompleate being, as is dependant upon, and eſſentially related unto ſomething elſe, and therefore utterly inconſiſtent with that infinite perfection which is in an uncreated being: The hypoſtaticall union therefore is not intrinſecall, but extrinſecall unto the allofulneſſe of the Godhead in Chriſt. Well, this promiſed, the abſurdity, and irrationality of what theſe men have aſſerted is apparent.

1. For Altingius: The union of the two natures can no where exiſt out of it's ſubject, but the humane nature is the ſubject, in which it is placed, and therefore impoſſible for it to exiſt, where the manhood is not. The manhood is not every where, and therefore the union is not every where, and conſequentlyp. 141the manhood is not every where united, but onelyonly there, where the manhood hath it's exiſtence; for denomination from the union only followeth the exiſtence of the union: It doth not, It cannot denominate, where it is not.

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

I ſhall adde one thing more, and then, I ſhall have done with what I have to ſay in refutation of theſe worthy Gentlemen. The hypoſtaticall union by the common conſent of School-men, is modus ſubſtantialis, not a ſubſtantiall entity, but only a ſubſtantiall manner of being, and the res modificata of it, the thing, which it modificates, is the humanity of Chriſt. But now it is utterly impoſſible, that modus, a manner of being ſhould have any exiſtence out of or apart from the Thing, which it modificates. Thus figure cannot exiſt ſever'd from quantity: Ʋbication, a re ubicata; duratio, a durante; ſeſſio, a ſedente. The ſubſiſtence, or perſonality of a finite narure, cannot exiſt without that nature. The Papiſts, who in order unto their monſter of tranſubſtantiation, hold it poſſible for accidents to exiſt ſeparated from their ſubjects, yet are unanimous in affirming, that mods cannot poſſibly by the divine omnipotency exiſt ſunder'd a rebus modificatis. All this being preſuppoſed, let any, that is tender of the reputation of Mr Hooker, tell me, what probability of coherence there is betwixt theſe two propoſitions of his, thatp. 142the actuall poſition of Chriſt's manhood, the res modificata, i… reſtrained, and tyed unto a certaine place; and yet that the modus, the conjunction thereof with the Deitie, is extended as farre as Deitie. I ſhall illuſtrate what I have ſaid, by inſtancing in the union of the ſoule with the head of a man, which though it be terminated unto the ſoule, is onelyonly placed in the head, tanquam ſubjecto, or rather, re modificatâ. Therefore this union is commenſurate unto the preſence of the head, and cannot be ſaid to be extended as farre as the ſoule, which is tota in toto, and tota in qualibet parte. Though then the ſoule, which is in the head, be in all the other members, yet we cannot ſay, that it is united with the head in them. As for the application of the ſimilitude, the reader may eaſily ſupply that out of what hath been already delivered.

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

But this is a Lutheran conceit, and very untrue; for from the infiniteneſſe, and ſimplicity of the word, it inevitably followeth, that if it be any where united with the manhood, that then it can no where be ſever'd therefrom; and we may illuſtrate it by that ſimilitude (which I have often alleadged) of the ſoule. We cannot ſay of the ſoule in the feet, that it is ſeparated from the head, becauſe the ſame indiviſible ſoule, that is in the feet, is ſubſtantially united with the head: and the union of the ſoule with the head is not in the feet, but in p. 143the head onelyonly: there is nothing touching this particular which I can thinke of, that remaineth unſatisfied, but only one paſſage more in Hooker, which I ſhall tranſcribe, and briefly reply unto. In as much (ſaith he,) as that infinite word is not diviſible into parts, it could not in part, but muſt needs be wholy incarnate, and conſequently, whereſoever the word is; it hath with it manhood, elſe ſhould the word be in part, or ſomewhere God onelyonly, and not man, which is impoſſible; for the perſon of Chriſt is whole, perfect God, and perfect man whereſoever, &c.

For anſwer unto this, I offer theſe following particulars.

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

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

3. If Mr Hooker had but conſulted the Schoolmen, he would never have troubled his readers with this objection, unto which they give a perſpicuous anſwer. This p. 144bbIlla autem propoſitio, Chri ſtus ubique eſt Homo, diſtinguenda eſt. Nam ſi illa p…rticula ubique, cadit ſupra praelicatum Homo, tunc falſa eſt propoſitio. Ratio eſt, quia praedicata ſupponunt pro formali ſignificato: ergò homo, quando eſt praedicatum, ſupponit pro humanitate. Cùm ergò dicitur, Chriſtas ubique eſt homo, ſenſus eſt, Chriſtus ubique habet ſuam humanitatem. Quod falſum eſt, ficut etiam falſum eſt dicere, Chriſtus ab aeterno eſt homo, id eſt, ab aeterno habet ſuam hamanitatem. Si autem particul… ubique conjun… gitur praeciſè cum ſubjecto, tunc admitti poreſt illa propoſitio, Chriſtus ubique eſt homo, id eſt, Chriſtus, qui eſt ubique, eſt homo. V…l Chriſtus ubique exiſtens, eſt homo. Hinc patet, eodem mode diſtinguendam eſſe hanc propoſitionem: verbum ali…ubi non eſt homo. Nam vera eſt hec ſenſu: verbum alicubi eſt fine humanit …: vel verbum alicubi non habet ſuam humanitatem. Falſa eſt hoc ſenſu: verbum alicubi exiſtens non poteſt dici homo: vel, verbum alicubi exiſtens, non eſt homo. Similes ſunt hae duae: Anima alicubi eſt fine capite, &, anima alicubi exiſtens, non eſt forma capitis, Haec enim falſa eſt, illa vera. Becan. Sum. Theol. tom. 5. cap. 7. quaeſt. 4. pag. 127, 128. De illa propoſitione, Chriſtus ubique eſt homo, ſi illud, ubique …at ſupra praedicatum, homo, D. Thom. dicit in rigore eſſe falſum, quia praedicata formalitèr tenentur: &, ideò illud, ubique cadit ſupra humanitatem ipſam, & ſignificat, illam eſſe ubique, ſeu ubique copulari tali ſuppoſito. Sicut haec etiam eſt falſapropoſitio, Chriſtus ab aeterno eſt homo, propter eandem rationem: & haec ſimilitèr, anima, ubicunque eſt, informat manum, &c. Si tamen adverbium pr…iſè conjungatur cum ſubjecto, admitti poteſt illa locutio: ſenſus enim erit, hoc ſuppoſitum, quod eſt ubique, eſſe hominem, & de illo ubique exiſtente verè dicipoſſe, eſſe hominem. Suarcz in tert part. Thomae diſput. 32. ſect. 4. pag. 532.propoſition, (ſay they) Chriſt is every where man, is to be diſtinguiſhed. The particle, every where, may be referred unto either the predicate man, or the ſubject Chriſt. If it be referred unto the predicate, and the ſenſe of it be, that the manhood is every where, or that it is every where coupled with the perſon of the word, then it is falſe: as it is falſe to ſay, that Chriſt was man from everlaſting, and as it is falſe to affirme, that the ſoule informeth the head, whereſoever it exiſteth. But now, if we referre it to the ſubject, and the meaning of the propoſition be, that Chriſt, who is every where, is man, then it is true, and ſound for Chriſt is every where in regard of his perſon. But this will yield no advantage unto the opinion of Mr Hooker, that the union, or conjunction of the manhood with the Deitie is extended, as farre as the Deitie. If any one of the admirers of Mr Hooker thinke, that I have wronged their great patron of ceremonies in this diſcourſe, I ſhall be contented to be diſciplined by them, ſo they will doe it with arguments, and not with invectives.

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

p. 1451. From the extreames of the union conſidered ſeverally, and apart, 1. From the perſon of the word, and the Godhead, in which it ſubſiſted from all eternity, and 2. From the humanity.

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

1. From the perſon of the word, from the ſimplicity, compleatneſſe, and unchangeableneſſe of it.

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

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

For anſwere unto this, 1. ccDuplex eſt compoſitio, una hujus ex his, alia hujus ad hoc. Prima compoſitio eſt, ſicut compoſitio hominis ex anima & corpore, ex quibus, tanquam ex partibus, conſiſtit intrinſecè. Secunda compoſitio eſt accidentis ad ſubjectum, vel ſubjecti cum accidente. Non enim ſubjectum compoſitum eſt ex ſubjecto & accidente: nec accidens ex accidente & ſubjecto, ſed unum eſt alteri compoſitum, id eſt, cum alio poſitum, quamvis aggregatum ex ut o que poſſit dici compoſitum ex eis: Tunc ad quaeſtionem dicendum, quòd perſona verbi poſt incarnationem non fuit compoſita prima compoſitione, quae eſt hujus ex his. Cujus ratio eſt, quia omne tale compoſitum dependet ex compone…tihus, tanquam ex partibus conſtituentibus ipſum, & eſt poſterius ipſis ſaltem ordine naturae. Sed perſonalitas Chriſti non dependet à natura divina & humana, tanquam ex partibus conſtituentibus ipſam, nec eſt aliquid poſterius ipſis. Imò praeexiſtit ſaltem alteri naturae, ſ…l humanae, ergò perſonae Chriſti non eſt compoſita ex natura divina & humana. Si autem loquamur de ſecunda compoſitione quae eſt hajus a… hoc, adh…c tal…s fit dupliciter, uno modo per inhaerentiam unius ad alteram, qualis eſt compoſitio accidentis ad ſubjectum, & hoc modo perſona verbi non eſt compoſita poſt incarnationem, quia nec ipſa, qua ſubiectivè exiſtit natura humana, nec natura humana poteſt alicui inhaerere. Quod patet per rationem quia omne quod recipit aliquid inſe, per modum inhaerentiae, ſe habet ad ipſum, ut potentia paſſiva ad actum & ficut perfectibile ad ſuam perfectionem. Sed perſona divina non poteſt ſchabere ad quodcunque aliud per modum potentiae paſſivae, vel per modum perfectibilis: ergo ipſa non eſt componibilis alicui per modum inhaerentiae. Alio modo ſit talis compoſitio per ſol…m dependentiam habitudinis relativè, ita ut unum fit inexiſtens, aliud verò ſubſiſtens terminans reſpectum & dependentiam inexiſtentis, & h…c modo perſona divina poſt incarnationem fuit compoſita, quia quae prius ſubſiſtebat in ſo…â natura divina, poſt incarnationem terminavit per ſuam ſubſiſtentiam dependentiam naturae humanae, &c. lib. 3. Diſt. 7. q. 3.Durand diſtinguiſheth of a p. 146twofold compoſition: Hujus ex his, & hujus ad hoc.

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

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

A ſecond anſwere is given by Aquinas. That this compoſition is not ratione partium, but ratione numeri, part. 3. q. 2. art. 4. His plaine meaning is, that the things reckoned up in this compoſition, to wit, the perſonality, or ſubſiſtence of the word,p. 147and the humanity, or the deitie, and humanity are not parts properly ſo called; for this would imply imperfection, and incompleatneſſe in the word: but yet they are things really diſtinct, and that in number, ſubſtantially united together. And the union (thinks he) of things really and numerically diſtinguiſhed, if it be not a meere aggregation, is ſufficient to make a compoſition, as the word may be taken in the moſt generall acception of it.

In a third place, The Scotiſts out of Bonaventure diſtinguiſh of a proper, and improper, or ſimilitudinary compoſition. They grant, that the perſon of the word after the incarnation, is compounded, taking the word compoſition in a large and improper ſenſe. But then they utterly deny, that it is compounded in ſtrictneſſe, and propriety of ſpeech. For as ddcompoſitio propriè & rigoroſè ſumpta neceſſariò expoſcit, quòd alterum ex componentibus habeat rationem actus, alterum rationem potentiae paſſivae, ſed nihil eſt in perſona Chriſti, quod habeat rationem actus informantis, & rationem potentiae ad ejus compoſitionem ergò nullo modo eſt dicenda propriè compoſita: Maior ex bis, quae ſupra notavimus patet. Miner verò oſtenditur. Quia ſi fiat comparatio inter naturam divinam & humanam, neutra ratione mactus informantis, nec rationem potentiae paſſivae habere poteſt, quia natura divina, cùm fit puriſſimus actus per ſe exiſtens, nec informari nec informare poteſt. Pratere à, quia in omni cōpoſitione compoſitum eſt quolibet ex componentibus perfectius, at natura Divina nihil perfectius excogitari poteſt, agitur, &c Si verò fiat comparatio naturae humanae & divinae, ad perſonam Chriſti, dici etiam non poteſt, quod ibi ſit compoſitum experſona & naturis, propter eaſdem rationes. Super. tert. lib. ſentent, controv. 3. art. 3. pag. 71, 72.Rada objecteth, all proper compoſition is of an informing act, and paſſive power. But now if we compare togeither, the perſon of the word, and his humanity, or the Deitie, and the humanity, as united togeither, they cannot be thus related one unto another. For the perſon of the word, and the divine nature, in which it ſubſiſts, is a moſt pure act, and therefore nec informari, nec informare poteſt. Adde hereunto, that that, which is compounded of parts properly ſo tearmed, is better, and more noble then each of the parts compounding, conſidered ſingle, and apart by themſelves. But Chriſt, the word incarnate, cannot be more noble, then the word conſidered praeciſe, as it was in it ſelfe from all eternity: for it was of infinite perfection, and there can be no greater perfection, then that which is infinite.

4. The Thomiſts, who doe moſt eagerly contend, that this is a compoſition properly ſo called, doe yet ſo refine the word, and take it in ſo abſtractive a ſenſe, as that it excludes all imperfection.p. 148Indeed the imperfections mentioned in the objections of Rada are peculiar unto ordinary, and naturall compoſitions. But this (ſay they) is an extraordinary and ſupernaturall compoſition, of which we have no more but this one inſtance; and therefore it is not to be meaſured by them. Cajetan is here very wary, and modeſt: For he dares not ſay abſolutely and ſimply, that the perſon of the word after the incarnation is compounded, but thinkes it fit to allay, and moderate the harſhneſſe of the expreſſion, and to ſay that it is a perſon compounded after an ineffable manner.

As for mine owne part, I muſt needs profeſſe, that I conceive the difference betweene them to be onelyonly a Logomachy, a ſtrife of words, proceeding from an itch in theſe two ſects to quarrell whereſoever they meet. And therefore the compoſing of it is not worthy any long digreſſion. The Scotiſts yield unto the Thomiſts that which theſe call a proper compoſition; to wit, an union of the perſon of the word, and the Dietie therein with the humanity. They confeſſe that the word, as incarnate, may be ſaid to be compounded in this ſenſe, that it ſubſiſteth, as in the divine nature, which is connaturall and intrinſecall thereunto, ſo in the humanity which is extraneous, as it were forreigne, and adventitious unto it; And this is all the compoſition, that the Thomiſts argue for. The controverſy then is onelyonly de modo loquendi: and yet herein, the Thomiſts are favoured by the notation of the word. For according unto that, compoſitio is quaſi poſitio cum alio: And compoſitum is quaſi cum alio poſitum. Now the manhood and Godhead of Chriſt are put togeither, and that not by aggregation, but in a way of ſubſtantiall union. Beſides, as eeCompoſitum eſt quod ex diverſis rebus conſtat, ſed Chriſtus Dominus, quatenus eſt terminus reſultans per banc unionem eſt verè unus conſtans ex multis rebus, ergò verè compoſitus. Confirma tur primò quia terminus hujus unionis non eſt ſimplex, ergo Compoſitus: Nam baec duo immediatè, & cont…adictoriè oppoſita ſunt. Antecedeus, ſc, quod terminus hujus unionis non eſt ſimplex in hunc modum probatur Terminus hujus unionis, ut ſic, reſultavit, ſeu incepit eſſe in tempore. Sed nihil, quod huiuſmodi eſt, eſt omnino ſimplex, ergò. Denique hic terminus reſultat ex unione plurium rerum diſtinctarum, ergò non poteſt eſſe omninò ſimplex. Sienim ſola ſignificatio vocis confideretur, ipſum nomen unionis opponitur perfectae ſimplicitati, ſi propriè de unione fit ſermo tum quià quae uniuntur, non ſunt idem, tum etiam, quia minus eſt eſſe unita, quam eſſe unum. Conſirmatur ſecundò, quia mag…s compoſitus eſt Chriſtus, ut eſt hic homo, quam ſola humanitas, quis Chriſtus intrinſecè includit humanitatem, & aliquid aliud, ergo: in tert. part. Thom. tom. 1. diſp. 6. Sect. 4. pag. 195. 196.Suarezp. 149diſputeth, Simplex and compoſitum are oppoſed contradictorily. And therefore Chriſt the word, as incarnate, muſt be either ſimple, or compounded. That it is not ſimple, he thus proveth; Becauſe union is oppoſed unto perfect ſimplicity: for thoſe things, which are united, are not the ſame; and to be united is leſſe then to be one. This argument ſo graveld Faber ffSimplicitas poteſt comparari ad duo. ſc. ad compoſitionem propriè dictam ex pluribus, & ad unionem ex pluribus: ſi loquamur primò modo, dico quòd perſona eſt ita ſimplex ante incarnationem ſicut poſt: Si verò conſideretur ſecundo modo, dico quòd poteſt dici compoſita, in lib. tert. Sentent. diſt. 6. quaeſt. 3. diſp. 16. pag. 84.Faventinus, that whiles he undertooke the ſolution of it, he confeſſeth, that the perſon of the word after the incarnation is compounded, as ſimplicity is oppoſed unto union, ex pluribus, of things really different; and yet this is all the compoſition that Suarez diſputeth for.

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

For however the perſon of the word, conſidered praeciſe in it ſelfe, be eternall, and independant, and therefore not after ggIllud, quod reſultat praeciſe ex vi hujus compoſitionis, non eſt ſuppoſitum divinum ut ſic, quia, ſuppoſitum divinum in hac compoſitione ſe habet ſpecificative, quod autem reſultat reduplicative ex hac compoſitione eſt ſuppoſitum humanum ut humanum, ut terminans ſcilicet naturam humanam, ut ſic autem ſub hac formalitate praeciſè ut eſt terminans, eſt poſterius humanitate & pendet ab illâ, quamvis abſolute et ſimplicitèr dicendum non ſit, quia propoſitio faceret ſenſum falſum, quod ſc ſuppoſitum Chriſti quod eſt ſuppoſitum verbi, ſit poſterius humanitate, & pendeat ex illa. Albertinus Corall tom. 2 tert. Corall. Theol. ex praedicam: ſubſtant. quaeſt. 3. dub. 1. pag. 113. Perſona Chriſti quatenus ſubſiſtit in natura divina, praeexiſtit incarnationi: quatenus verò ſubſiſtit in natura humanâ non praeexiſtit incarnationi, ſed eſt terminus reſultans per incarnationem. Becanus Sum. Theol. tom. 5. cap. 6. quaeſt. 2. pag. 101.the manhood, not dependant upon it. Yet the word conſidered, as Chriſt, as incarnate, as ſubſiſting in two natures, may under this reduplication be ſaid to be after the manhood, and to depend upon it; for it is the totall and adequate tearme, which reſults from the union thereof with the perſon of the word, and the Godhead therein: And it is diſtinguiſh't from the word, conſidered praeciſe, with that diſtinction, which is tearmed diſtinctio includentis ab incluſo: For it includes more then the word, to wit, the humanity.

A ſecond objection is taken from the compleatneſſe of the word. That which commeth unto a thing allready compleate, and perfect, commeth thereunto onelyonly accidentally, and maketh therewith onelyonly an aggregation, and not a ſubſtantiall union. But now the perſon of the word, from all eternity, was moſt perfect, and compleate. And therefore the adding p. 150or comming of the manhood unto it, is not ſubſtantiall, but accidentall.

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

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

Unto this I ſhall hhVerbum carnem dicimus factum non immutando quod erat, ſed ſuſcipiendo, quod non erat, noſtra auxit, ſua non minuit. Gregor. lib. 9. Epiſt. 61.anſwere briefely in the words of Becanus Sum. Theol. tom. 5. cap. 1. quaeſt. 1. pag. 8. Deus non mutatur per incarnationem Quia per illam non acquirit aut amittit ullam perfectionem intrinſecam. Tametſi enim fiat homo, tamen humanitas not fit intrinſeca Deitati aut perſonae, ſed ſolum illi unitur, ſine ullâ intrinſecâ Dei mutatione. Nec obſtat hic loquen…i modus: Deus per incarnationem fit homo, cum antea non eſſet homo. Nam licet rectè inde colligatur, aliquam mutationem factam eſſe; non tamen neceſſe eſt factam eſſe in Deo, ſed ſufficit factam eſſe in humanitate. God is not changed by the incarnation, becauſe, by it, he doth not acquire, or looſe any intrinſecall perfection: for although he be made man, yet the manhood is not intrinſecall to the Godhead, or perſon, but onelyonly united thereunto without any intrinſecall change of God, neither is this impugned by this manner of ſpeech: God by the incarnation is made man; Whereas before he was not m…n. For although thence it be rightly collected, that ſome mutation be made, Yet notwithſtanding, it is not neceſſary, that it be made in God, but it is ſufficient, that it be made in the humanity. But this doubt I have allready fully diſcuſſed on, Joh. 1.14. pag. 82, 83, 84. whither I ſhall remit the reader.

1. Another argument is taken from the Godhead, in whichp. 151the Perſon of the word ſubſiſteth. All-fulneſs of the Godhead is common unto all the three Perſons; and therefore, if it be hypoſtatically united with the manhood, in the Perſon of the Son, it is alſo united therewith in the ſame manner in the two other Perſons, and conſequently, we may ſay of the Father and holy Ghoſt that they are incarnate.

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

A ſecond ſor… of objections proceed on the manhood's part, and they are taken from the connaturalneſs of a proper perſonality, or ſubſiſtence of it's own thereunto, the reſultancy p. 152whereof therefrom was miraculouſly prevented, and ſtayed: For hereupon two objections will follow. The humanity of Chriſt will be by the perſonal union 1. Debaſed. 2. Violenced.

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

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

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

1. Hereby, there redounds no imperfection unto the humanity of Chriſt, but rather exaltation, and advancement: For notwithſtanding it, Chriſt wanted nothing, to make him a perfect man, becauſe he hath a perfect humanity, unto which is communicated a ſubſiſtence, infinitely tranſcending it's own; and therefore it is in the Perſon of the word after an higher manner, then if it had ſubſiſted by it ſelfe. The Apoſtle, Heb. 2.17: tels us, that Chriſt was made like unto his Brethren in all things. And Damaſcene hath a ſaying, that verbum aſſumpſit omnem rem, quam in na…urâ pl…ntavit. But they are both iiQuod verò attinet ad myſterium incarnati… nis, reſpondetur, non ſolum non eſſe inconveniens, verum potius eſſe neceſſarium ad explicandam veritatem illius myſterii, quòd verbum non aſſumpſerit in humana natura aliqu ïrationē poſitivā conſtitutivam perſonae, ſivè illa ſit res ō nino diſtinct a, ſivè modus tantum. Ex quo non ſequitur illam naturam non eſſe perfect am in eſſe naturae, ſed tantum ſequitur non eſſe perſonam. Et ita intelligendum eſt, quod Damaſcenus ait, nempè aſſumpſiſſe verbum quic, quid ad veritatem humanae naturae pertinet & ad formalem hominis conſtitutionem, non verò quod ſpectat ad perſonam creatam ut ſic. Suarez. Metaph. diſp. tom. poſter. diſp. 34. ſect. 2. num. 19. pag. 181. Reſpondetur, Subſiſtentiam non eſſe accidens, ſed ſubſtanti…lem quendam modum qui quidem pertinet ad complementum hominis in ratione ſuppoſiti & perſonae, non tamen ad complementum humanae naturae, nec hominis, ut homo eſt, for malitèr enim conſtituitur & eſſentialitèr, humanitate. Unde fateor deeſſe humanitati modum hunc, non tamen Chriſto deeſſe aliquid, ut ſit perfectus homo, quis perfectam habet humanitatem, & altiori ſubſiſientiâ ſubſiſtit, & hoc modo dicunt, Dam. 3. de fid. cap. 6. & alii patres …verbum aſſumpſiſſe totum, quod in noſtrâ naturâ plantavit, quia quod inaſſumptibile eſt, eſt incurabile, quia perfectiſſimam humanitatem ſibi univit, non tamen illum modum, qui non eſt de eſſentia hominis, ut homo eſt. Su…rez. in tert. part. Thomae. Diſp. 8. Sect. 3. pag. 226. 227.to be underſtood of ſuch things, as appertaine vntounto the truth of the humane nature, and formal conſtitution of man, and p. 153not of that, which appertaineth unto a created perſon, a… ſuch: For herein indeed, he is unlike other men. But this doth not caſt him, as man, any way behind either men, or Angels, in the point of dignity. For Chriſt man is an uncreated, an infinite perſon. Whereas they all are but finite, and created perſons.

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

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

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

For anſwer: the kkInfinita diſtantia perfectionis, quae eſt inter perſonam verbi & humanitatem Chriſti, non obſtat, quò minus haec illi uniri poſſit; modo inter hanc & illam fit ſufficiens proportio ad conſtituendum compoſitum. Eſt autem ſufficiens proportie, quia humanit is eſt capax ut actu ſubſiſtat per inſinitam ſubſiſtentiam: ſicut eſt capax ut à Deo producatur per infinitam potentiam. Sicu… ergò non ſequitur, Humanitas Chriſti, & omnipetentia Dei infinitè inter ſe diſtant: ergò illa per hanc creari non po…eſt. Sic etiam non ſequitur. Humanitas Chriſti, & ſubſiſtentia verbi inſinitè inter ſe diſtant: ergò illaper hanc ſubſiſtere non poteſt. Ratio eſt, quia infinita illa diſtantia in eo ſolùm conſiſtit, quòd perfectio creaturae infinitè diſtet à perfectione Dei: non autem in eo, quòd nulla ſit proportio creatoris ad crcaturam in genere cauſae & effectus, aut ſubſiſtentiae divinae ad creaturam ſubſiſtentem in genere principii terminantis, & rei terminatae. Becanus Sum. Theol. tom. 5. cap. 5. quaeſt. 1. pag. 8, 9.diſproportion between them in genere ent is p. 154is no barre unto their perſonall union; for notwithſtanding it, there is a proportion betweene them, in genere principii terminantis, & rei terminatae, though not naturall yet obedientiall, or of non repugnancy. Though then, they be infinitely diſtant, in point of perfection, yet they are proportioned in order unto a perſonall union. For there is an ability in the perſon of the word, to ſuppoſitate, and aſſume the manhood, and there was a capacity in the manhood to be aſſumed, ſupported, and terminated by the perſon of the word.

The ſecond argument from the compariſon of the extreames of this union togeither is taken from their diſparation. From this union reſult **Gerhard de perſona & officio Chriſti. p. 454. c. 9.perſonall propoſitions, as they are called, in which the concrete of one nature is predicated of the concrete of another nature: As God is man; and man is God. But now God and man are diſparates, and diſparates …not be affirmed of one another ſubſtantively. We cannot ſay a lyon is a fox, or a man is a beaſt. And if there be not truth in theſe perſonall propoſitions, the perſonall union, of which they are the ſequel, is but a meere fiction.

For anſwere: God and man are diſparate tearmes, when they both ſubſiſt with that ſubſiſtence, which is connaturall unto each. And this is the caſe of the humanity in all men, except the man Chriſt Jeſus, and in him the manhood was voyde of a proper, and connaturall perſonality, or ſubſiſtence, as being united with, and ſupported by the perſon of the ſonne. In him then, the Godhead and the manhood make but one perſon. And therefore, in the perſonall propeſitions ſpoken of, the ſubject and predicate, God and man, (as llPoſita aſſumptione humanae naturae ad perſonam verbi, illa propoſitio (Hic Homo eſt Deus) veriſſima eſt, ſecundùm omnes regulas Philoſophiae, cùm pro eod em ſuppeſito ſuppo…ant, tam hic homo, quam hic Deus. De Sacramen. Euchariſt. l. 3. cap. 19. Vide Scheib. top. c. 12. num. 32. & cap. 14. Bum. 35.Bellarmine well obſerveth) are taken for one and the ſame perſon, and therefore are nor diſparate tearmes. When we ſay, touching Chriſt, God is man, and man God, God is nothing but the perſon of the word, aſſuming the manhood, denominated after the Deitie: And man ſignifieth the very ſame perſon, denominated after the humanity, which is aſſumed unto the Godhead, and there can be no oppoſition betwixt a perſon, and it ſelfe, though there be a difference in the denominations of it from the ſeverall natures, in which it ſubſiſteth. To illuſtrate this great myſtery by a familiar, and apt ſimilitude.p. 155A peare tree, and an apple tree, when they have diſtinct ſubſiſtences, and are diverſa ſuppoſit…, then they are diſparate, and cannot be predicated one of another. We cannot then ſay, a peare tree is an apple tree, or an apple tree a peare tree. But when the branch of one is grafted into the ſtock of the other, and there is an union, and communion betwixt them, in point of ſubſiſtence: Why then, there is no longer any oppoſition betwixt them, but a conſenſion in regard of predication: ſo that we may truely ſay, that one and the ſame tree is both an apple tree, and a peare tree. Thus there is a diſparation betwixt God and man, when they have ſeverall ſubſiſtences, and then it is blaſphemy to affirme them of one another, to ſay, that God is man, or man God. But now in Chriſt, they have but one ſubſiſtence, or perſonality, and here it is hereſy to deny their mutuall predication of one another.

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

1. It may ſerve for terrour unto all the obſtinate, and impenitent enemies of Chriſt Jeſus, though never ſo great, and powerfull, here on earth: For their enmity is moſt fooliſhly directed againſt a perſon, that every way is infinitely their ſuperiour; in whom dwelleth all fullneſſe of the Godhead bodily. And therefore, he is God, the living God, the Lord, the Lord of Hoſts. He is God, and none elſe: and therefore, unto his name every knee ſhall one day bow, and all that are incenſed againſt him, ſhall be aſhamed, Iſay. 45.22,23,24. Rom. 14.11. Phil. 2.10. He is the living God, therefore, it is a fearfull thing to fall into his bands, to be obnoxious unto his vindicative juſtice, Hebr. 10.31. He is the Lord, how dare we then provoke him to jealouſy. Are we ſtronger then he, 1 Cor. 10.21. He woundeth and killeth, neither is there any that can deliver out of his hand, Deut. 32.39. He is able to deſtroy ſoule and body in hell fire, Math. 10.28. He is the Lord of Hoſt's, therefore, if his hand be ſtretched out, who ſhall turne it back, Iſay. 14.27. Becauſe he is the Lord of Hoſts, therefore, as you may ſee, in Iſay. 8. verſ. 13, 14, 15. compared with, Luk. 2. v. 34. Rom. p. 1569.32,33. 1 Pet. 2.7. He will be for a ſtone of ſtumbling, and a rock of offence, for a gin, and a ſnare, unto ſuch of his adverſaries, as are finally impenitent: Be they never ſo great and powerfull, He will be as a ſtone, and a rocke to daſh, and ſplit them in pieces. Be they never ſo crafty, and ſubtile, He will be for a gin, and a ſnare, to catch, and entangle them, unto their eternall deſtruction. We may apply here, that of Ely to his ſonnes, 1. Sam. 2.25. If a man ſinne againſt the Lord, who ſhall entreate for him. He that ſinneth with a high hand, preſumptuouſly and impenitently, againſt the Lord Chriſt, ſinneth againſt his judge; and therefore, none can mediate for his peace, and reconciliation.

2. This doctrine of the perſonall union is a ground of unconquerable comfort, and unextinguiſhable joy, unto the Church in generall, and all the members of Chriſt in particular. They are related unto one of the greateſt perſons, that is a perſon, that is God as well as man, and therefore, a rewarder of them that ſeeke him, Hebr. 11.6. rich in mercy, Epheſ. 2.4. Excellent in power, and in judgment, and in plenty of juſtice, Job. 37.23. his right hand is full of righteouſneſſe, Pſal. 48.10. that is, The Lords **Dickſon.power is not idle, but conſtantly working in equity and juſtice for performance of promiſes, and threatnings, for defending his people and puniſhing his enemies. The man, who is our ſhepherd, is fellow unto the Lord of Hoſts, Zechar. 13.7. and therefore He is Jehovah, the Lord of Hoſts, and therefore we may with David, be confident, that we ſhall never want &c. Pſ. 23. He is the Sonne of God, therefore his bloud cleanſeth from all ſins, 1 Joh. 1.7. therefore the gates of hell ſhall not prevaile againſt his Church, Math. 16.16, & 18. He is the firſt borne of every creature, Col. 1.15. therefore they, that are his, need not dread the malice and oppoſition of any creature. VVhen Zennacharib, in the dayes of Hezekiah, brake in with his forces, like a deluge upon the land of Judah, overwhelming it from one ſide unto another. The prophet Iſaiah upon this account, that it was the land of Immanuel, a land intereſted in Chriſt, who being God from all eternity, became one with us in the fulneſſe of time, bids, and as it were proclaimeth a defyance unto all the aſſociations, preparations, conſultations, andp. 157reſolutions of their adverſaries. Now therefore behold, the Lord bringeth up upon them the waters of the river ſ…ng and many, even the King of Aſſyria and all his glory: and he ſhall come up over all his channels, and go over all his banks. And he ſhall paſſe thorow Judah, he ſhall overflow, and go over, he ſhall reach eeven to the neck: and the ſtretching out of his wings ſhall fill the breadth of thy land, o Immanuel. Aſſociate your ſelves, o ye people▪ and ye ſhall be broken in pieces, and give care all ye of far countryes: gird your ſelves, and ye ſhall be broken in pieces: gird your ſelves, and ye ſhall be broken in pieces. Take counſel together, and it ſhall come to nought: ſpeak the word, and it ſhall not ſtand; for God is with us, Iſaiah. 8. verſ. 7, 8, 9, 10.

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

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

Becauſe the Church is eſpouſed unto her Maker, therefore no creature ſhall hurt her; Nay all the creatures, as there is occaſion, ſhall be ſerviceable unto her. Becauſe the holy one of Iſrael, the God of the whole earth, is her Redeemer, therefore ſhe may confidently expect a full deliverance: for withp. 158him is plenteous redemption, ſo that he will redeem his Iſrael from all he …iquities, Pſal. 103. verſ. 7, 8. And from the bondage of corruption into the glorious liberty of the Children of God, Rom. 8.21.

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

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

That the fulneſs of the Godhead in Chriſt is a ſtorehouſe of bleſſings, that never can be emptied, I ſhall yet farther evidence, p. 159by a brief view of the names, attributes, and workes of God, and their application unto Chriſt.

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

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

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

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

Another name of God given unto Chriſt is the Lord of Hoſts: and how comfortable the attribution of it unto Chriſt is, may be cleared from theſe two following ſcriptures. The firſt is Iſai. 8. verſ. 13, 14. Sanctify the Lord of Hoſts himſelfe, &c. and he ſhall be for a Sanctuary, &c. Becauſe he is the Lord of Hoſts, therefore he is a ſanctuary, which none can violate, a ſure refuge. That the Perſon there ſpoken of is Jeſus Chriſt, cannotp. 160not be queſtioned by any true Chriſtian. For Simeon in Luke. Paul & Peter applieth the latter part of the 14 verſe unto him, and that ſpeaks ſtill of the ſame Perſon, which the former part doth. Agune in Zech. 2. verſ. 8, 9, 10, 11, 12. Becauſe he is the Lord of Hoſts, ſent by the Lord of Hoſts, therefore he aſſureth the Church of the Jewes, that after their own glorious reſtitution, they ſhould enjoy a full victory over their enemies, unto whom for the preſent, they were vaſſals, and ſervants: And that this victory ſhould be gained very eaſily on his part, as it were with the ſhaking of his hand, or lifting up of his finger. And hereupon, he exhorts them to triumph, ſing, and rejoyce: and he back's his exhortation from a promiſe of his preſence in her, of the conjunction of the Gentiles with her, and of his government of her. For thus ſaith the Lord of H…ſts, after the glory hath he ſent me unto the nations, which ſpoyled you: For he that toucheth you, toucheth the apple of his eye. For behold, I will ſhake my hand upon them, and they ſhall be a ſpoile to their ſervants: and ye ſhall know that the Lord of Hoſts hath ſent me. Sing and rejoyce, o Daughter of Sion, for lo, I come, and will dwell in the midſt of thee, ſaith the Lord. And many nations ſhall be joyned to the Lord in that day, and ſhall be my people: and I will dwell in the midſt of thee, and thou ſhalt know, that the Lord of Hoſts hath ſent me unto thee. And the Lord ſhall inherit Judah his portion in the holy land, and ſhall chuſe Jeruſalem againe.

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

2. Proceed we next, from the names of God, unto his attributes, p. 161and conſider we what comfort, the aſcribing of them unto Chriſt, doth miniſter. I ſhall at preſent inſtance onelyonly in his eternity immutability, omnipreſence omnipotency, & omniſcience.

1. Then for his Eternity. Becauſe his goings forth have been from of old from everlaſting, therefore the remnant of his Brethren ſhall returne unto the Children of Iſrael. And he ſhall ſtand, and feed in the ſtrength of the Lord, in the majeſty of the name of the Lord his God, and they ſhall abide: for now ſhall he be great unto the ends of the earth. And this man ſhall be the peace, when the Aſſyrian ſhall come into the land, and when he ſhall tread in our palaces, Micah. 5.2,3,4,5. If he had beene but a meere man, if his coming forth had beene onelyonly from Bethlehem Ephratah, he had been utterly unable to have accompliſht any of all this. He could not have brought in the fulneſſe of the Gentiles, the remnant of his brethren, and have joyned them unto the believing Iſraelites: He could not have fed them: that is, he could not have made proviſion for them: He could not have governed, and protected them: He could not have been peace, and ſecurity unto them againſt the dreadfull fury of the Aſſyrians invaſion. Our Saviour Chriſt having averred, Joh. 8.51. that whoſoever kept his ſayings in his heart by faith, in his life by obedience, ſhould enjoy eternall life. The Jewes preſently oppoſed him herein, and the matter is argued pro and con, between Chriſt and them, ver. 52, 53, 54, 55, 56, 57. and at laſt Chriſt cloſeth up the diſputation with affirmation of his eternity, ver. 58. Before Abraham was, I am. Becauſe he was before Abraham, therefore, if a man keep his ſayings, he ſhall never ſee death.

Secondly, that perſon in whom dwelleth all fulneſſe of the Godhead bodily, is immutable; and this immutability, we have moſt clearly, and fully predicated of Chriſt in Pſalm. 102.26,27. (If we will allow the Apoſtle Paul, Heb. 1.10,11,12. to be a competent interpreter of the Pſalmiſt) and the predication hereof is in conjunction with two other excellencies of the divine nature: one but now mentioned, Eternity, ver. 24. The other preſently almoſt to be inſiſted on; the creation of all things, ver. 25. From all which he concludeth the perpetuity, indeficiency, and unbarrenneſſe of the Church, ver. 28.p. 1621. He affirmeth the eternity of Chriſt. His duration is coëxtended with the duration of all the creatures, Thy yeares are throughout all generations. Next, he ſignally aſſerts his creation of all things, ver. 25. Of old haſt thou laid the foundation of the earth: and the heavens are the worke of thy hands. And 3. As for his unchangeableneſſe, he doth not barely affirme it, but illuſtrate it alſo, by a compariſon of diſſimilitude; with the change of thoſe creatures which ſeeme moſt exempted from mutation, ver. 26, 27. They ſhall periſh, but thou ſhalt endure, yea, all of them ſhall waxe old like a garment, as a veſture ſhalt thou change them, and they ſhall be changed. But thou art the ſame, and thy yeares ſhall have no end. And from all this, he draweth this concluſion, that the Church of Chriſt ſhall ſtill, in all ages, be fruitfull, and bring forth children unto God. The children of thy ſervants ſhall continue, and their ſeed ſhall be eſtabliſhed before thee, ver. 28. Where, by the Children, and ſeed of the ſervants of God, he doth not underſtand ſuch, as deſcend from them by carnall propagation, but ſuch as retaine their faith, and imitate their piety. Becauſe Chriſt is Eternall, omnipotent, unchangeable, therefore his Church, which is conjoyned with him by an indiſſoluble bond, ſhall be perpetuall, and never totally faile from off the earth, never be extinguiſhed by the greateſt calamities, that are incident unto mankind.

Thirdly, If all fulneſſe of the Godhead dwell in him, then alſo omnipotency. Ʋnto us a child is borne, unto us a ſonne is given, who is the mighty God, Iſai. 9.6. And this is brought by the Prophet, as an argument for confirmation of thoſe ſweete, and precious promiſes of conſolation, redemption, and ſubduing of enemies, whereby he goeth about to comfort the godly and faithfull in Iſrael, and that in the utter devaſtation and depopulation of their country, verſ. 2, 3, 4, 5. In reference unto his omnipotency it is, that God ſpeaking of him in the Pialmiſt, ſaith, I have laid help upon ont that is mighty, Pſalm. 89.19. that is, mighty to ſave, Iſai. 63.1. able to ſave unto the uttermoſt, Heb. 7.25. Hence is it alſo that he is ſtiled by Zachariah an horne of ſalvation: that is, a ſtrong and mighty Saviour, Luk. 1.69. one that is able to doe exceedingp. 163abundantly above all that we can aſke or think, Eph. 3.20. able to keepe our ſoules, which we have committed unto him, 2 Timoth. 1.12. able to keepe them by his power through faith unto ſalvation.

Fourthly, Chriſt is omnipreſent. He was in heaven, as God, when, as man, he converſed with men here upon earth, Joh. 3.13. and therefore he is a very preſent helpe in trouble, Pſalm. 46.1. Though the heavens muſt receive his manhood, untill the time of reſtitution of all things, Acts. 3.21. Yet as God he ſits on the throne in the Chriſtian Churches, here on earth, Revel. 4. and will be with the faithfull miniſters thereof, unto the end of the world, Math. 28.20. and he will be in the mid'ſt of all aſſemblies of her members gathered in his name, Math. 18.20.

Fifthly, if there dwell in him all-fulneſſe of the Godhead, then alſo omniſcienc…: He knew what was in the heart of man, Joh. 2.25. He knoweth all things, Joh. 21.17. He is the wonderfull counſeller, Iſai. 9.6. And therefore can foreſee, and diſappoint all deſignes: and machinations againſt his Church, and Goſple. His people need not feare the depths of Satan, Revel. 2.24. for with him there is an ineffable depth of the riches both of wiſdome and knowledge, unſearchable judgments, and waies paſt finding out, Rom. 11.33.

To paſſe on from the Attributes of God, unto his workes, I ſhall at this time make mention of two, the Creation, and preſervation of all things.

2. Then, the creation of all things is attributed unto Chriſt, Joh. 1.3,10. Col. 1.16. Heb. 1.2. and therefore, we may commit the keeping of our ſoules unto him in well-doing, as unto a faithfull creatour, 1 Peter. 4.19.

2. The preſervation of all things is attributed unto him. By him all things conſiſt, Col. 1.17. He upholdeth all things by the word of his power, Heb. 1.3. Therefore, he can preſerve by the power of his grace, all his people from totall, and finall defection, and keep them by his power through faith unto Salvation, 1 Pet. 1.5. He can put his feare in their hearts, that they ſhall not depart from him, Jerem. 32.40. Enough hath been ſaid to prove, that the perſonall union is a ſufficient argumentp. 164for the all-ſufficiency of Chriſt, to carry on his great deſigne of ſaving the ſoules of ſuch, as belong unto the election of grace.

In a ſecond place, it is alſo a proofe of his Willingneſſe and readineſſe to do the worke. Can two (ſaith the Prophet) walke together, except they be agreed; Amos 3.3. So may we ſay, can the Godhead dwell in the manhood, except the Godhead intend reconciliation with ſome perſons in the manhood; to wit, the men, which the Father had given unto the Son out of the world, Joh: 17.6,9. God is a conſuming fire, and yet the fulneſſe of the Godhead dwelleth bodily in the humanity of Chriſt; and therefore, we may ſhape an affirmative anſwer unto the queſtion propounded by the Prophet Iſaiah, chapt. 33. v. 14. and may ſay that ſome among the ſons of men ſhall dwell with the devouring fire, ſhall dwel with the everlaſting burnings. The cohabitation of the Godhead with the manhood, in the perſon of Chriſt, is a full evidence, that as it is Revel. 21.3. the tabernacle of God is with men, and he will dwell with them, and they ſhall be his people: And God himſelfe ſhall be with them, and be their God. Such an infinite perſon as the Sonne of God, would never have aſſumed us unto himſelfe, in his incarnation, if his deſigne had not been to have communicated himſelfe unto us, by making us his houſe, his ſanctuary, his holy temple, his habitation through the Spirit, Eph. 2.20. in which he will dwell and walke. The high and lofty one that inhabiteth eternity, who dwelleth in the high and holy place, would never have dwelt and tabernacled amongſt us, Joh. 1.14. never have dwelt in the fleſh, unleſſe it had been his gratious purpoſe, to dwell with him alſo, that is of a contrite and humble ſpirit; To revive the ſpirit of the humble, and to revive the heart of the contrite ones, Iſay 57.15. The perſonall union (you ſee) conſidered ſingle by it's ſelfe, is a very high demonſtration of Chriſt's love unto mankind: But it is capable of farther amplification, and exaggeration by compariſon with his actions, and ſufferings in our nature. Hereby perceive we the love of God, becauſe he laid downe his life for us, 1 Joh. 3.16. Becauſe Chriſt, who was God, laid downe his life for us: becauſe he, in whom dwelled all fulneſſe of the Godhead bodily, ſubmittedp. 165himſelfe unto the ſhamefull, and painfull death of the croſſe, unto the curſe of the law, and the wrath of God; and that for us, that harboured nothing, but thoughts of hoſtility againſt him. This therefore ſpeaks ſuch a matchleſſe eminency of love, as is beyond the comprehenſion of either men, or Angels. To diſtruſt the conſtancy, and future expreſſions of ſuch a love, is a high piece of ingratitude. Seeing a perſon, ſo infinitely great and glorious, hath done, and ſuffered ſo much for the purchaſe of our ſalvation, we may therefore collect, that it was his abſolute decree, to apply, and conferre the ſalvation, thus purchaſed, and conſequently to accompliſh all things requiſite for the compleating thereof. He will make knowne the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory, Rom. 9.23.

Thirdly, from the perſonall union, we may be dehorted from embaſure of our natures by ſin. The relative preſence of God in the midſt of his people, was uſed as an argument againſt not only Morall, but alſo Leviticall and Ceremoniall uncleanneſſe, Defile not the land, which ye ſhall inhabit, wherein I dwell: for I the Lord dwell amongſt the Children of Iſrael, Num. 35. ver. 34. And the Lord ſaid unto mee, Son of man, the place of my throne, and the place of the ſoles of my feet, where I will dwell in the midſt of the children of Iſrael for ever, and my holy name ſhall the houſe of Iſrael no more defile, neither they, nor their Kings, by their whoredome, nor by the carcaſſes of their Kings in their high places, Ezek. 43.7. And the Lord ſpake unto Moſes, ſaying, Command the Children of Iſrael, that they put out of their camp every leper, and every one, that hath an iſſue, and whoſoever is defiled by the dead, &c. that they defile not their camp in the midſt whereof I dwell, Num. 5.1,2,3. Now this relative preſence is nothing almoſt, in compariſon of that ſubſtantiall, and perſonall preſence of the Godhead, in Chriſt's humane nature; and therefore, that is a more effectuall diſſwaſive from the pollution of ſin. There can be no greater grace ſhewed towards man, then that God ſhould vouchſafe to unite to mans nature the perſon of his only begotten ſon. Hooker. p 297We p. 166ſhould then be very mindleſſe of, and unthankfull for Gods thus gracing, and exalting of our nature, if we ſhould by ſinfull luſts, & corruptions, defile our natures, which are for ſort, or kind the ſame with that of the only begotten ſon of God.

4. From this doctrine of the perſonall union we may, firſt, be exhorted unto the worſhip of Chriſt, 2. Directed in our worſhip of God.

1. We may hence be exhorted unto a divine worſhip, and a religious adoration of him, Revel. 1.5,6. Chapt. 5.8,12,13,14. Chapt. 7.9,10. the fulneſſe of the Godhead in him is the ultimate, formall, and adequate object of divine worſhip, and calls for a divine faith, and truſt in him, Joh. 6.29. John. 14.1. John. 16.9. As alſo for ſuch an height of love, as cannot be given unto a meere creature, without Idolatry, Luk. 14.26. Becauſe he is the Lord, therefore ſerve him with feare, and rejoyce with trembling. He is the ſon, therefore kiſſe him leaſt he be angry, and ye periſh from the way, when his wrath is kindled but a little, Pſalm. 2. v. 11, 12. He is thy Lord, and worſhip thou him, Pſal. 45.11. He is the Lord of Hoſts, therefore ſanctify him, and let him be your feare, and your dread, Iſai. 8.13. He is God, and none elſe, therefore let every knee bow unto him: let every tongue ſwear by him, Iſai. 45.22,23. He thought it not robbery to be equall with God, Phil. 2.6. And therefore, let us honour him, even as we honour the father, Joh. 5.23. He is God over all, and therefore, let him be bleſſed for ever, Rom. 9.5. He is the mighty God, Iſai. 9.6. therefore let us humble our ſelves under his mighty hand, 1 Pet. 5.6. He is worthy to receive glory, honour, and power, for he hath created all things, Revel. 4. ult.

2. From the perſonall union, we may take direction for our worſhip of God. The Iſraelites under the old teſtament were to bring all their holy thinges, their offerings, and ſacrifices before the Altar, and Tabernacle, and afterwards the Temple, the habitation of Gods howſe, and the place, where his honour dwelt, Levit. 16.13,14. Deut. 12.5,6. They were to pray, and worſhip towards the city, which God had choſen, and towards the howſe, the holy temple, which God had built for his name, 1 Kings. 8.35,44,48. Pſalm. 5.7. Dan. p. 1676.10. But now the Arke, tabernacle, and temple were but types of Chriſt's manhood, and the preſence of God in them was but typicall. In the manhood it ſelfe, there is a perſonall preſence of the Godhead. And therefore, we ſhould bring all our duties, and ſervices, all our acts of worſhip unto Chriſt, man, and preſent them in his name, and through his mediation: that is, in our performance of them, we ſhould eye Chriſt man, as the inſtrument, and morall cauſe, meriting of, and interceding for their acceptation. From above the mercy ſeate, where God dwelt typically, betwixt the Cherubims, Pſalm. 80.1.2 Kings 19.15. there God communed with Moſes, and met with his people; Exod. 25.22. Exod. 29.42,43. Numb. 7.89. And this was to teach, that all the approaches of Gods people unto him, and all acts of their communion with him in faith, hope, love, prayers, prayſes, hearing of the word, and receiving of his ſacraments ſhould be in Chriſt, our alone mercy ſeate, or propitiation, 1 Joh. 2.2. as the way, and means of their acceptance: For in him onelyonly dwelleth all-fulneſſe of the Godhead bodily; and therefore, in him alone, for his ſake meerely, will God be well pleaſed with our perſons, and ſervices, all the worſhip, and honour, that we tender him.

For farther application of this point, I ſhall referre the reader unto what I have ſaid on Joh. 1.14. and for the preſent, I ſhall onelyonly diſpatch the conſideration of thoſe inferences, that the Apoſtle himſelfe drawes from it in this place, in the words foregoing and following.

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

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

1. The danger of it▪ it is a ſpoiling of the ſoule. The wordp. 168is foreign, and it ſignifieth to drive away, as a prey, or bootie. Thoſe, that ſeduce from Chriſt, by additions unto his Goſpell, are the worſt of thieves, or robbers: For they plunder men of truth and faith, of God and Chriſt, grace and glory; They carry away their ſoules from the fold of Chriſt, as a prey to be devoured by Satan. Beſides, it is not a ſimple theft, but a kind of ſacrilege, for it ſpoileth the ſoule, that was made after the Image of God, and conſecrated, as a temple unto God, and reedeemed from Satan for the ſervice of God, by the bloud of him, in whom dwelleth all fulneſſe of the Godhead bodily.

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

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

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

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

2. Becauſe our Apoſtle in the purſuite of his confutation p. 169of theſe ſeducers, diſputes againſt ſeverall branches of ſoperſtition verſ. 16, 17, 18, 20, 21, 22, 23. and expreſſely nameth will-worſhip, which is the ſame with ſuperſtition. I know the generality of interpreters thinke this clauſe to be added appoſitivè, or expoſitively, to explaine what is meant by Philoſophy. The Apoſtle doth not condemne all philoſophy, but onelyonly that, which is vaine, and deceitfull: And then the particle (and) is as much as even, or, that is. Beware leſt any man ſpoile you through Philoſophy, that is, vaine deceit. I doe not deny, but that (…) is many times redundant, or uſed only expoſitively, but I ſuppoſe that is, when there is ſome abſurdity in it's ſignifying a diſtinct thing. But now there can be no pretence for any ſuch abſurdity here, and therefore not to take it, as a conjunction copulative, ſhewing a diſtinct thing, would be to offer violence unto the text.Some thinke i… to be thus meant, Philoſophy, which is vaine deceit: but the conjunction doth ſhew that here a diſtinct thing is meant: therefore I take vaine deceit here for all religious rites, which carnall wiſedome inventeth and obtrudeth. Bayne in locum.

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

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

2. We have here the adjunct of ſuperſtition, vanity; vaine p. 170deceit. And vaine it is 1. Becauſe empty, in that it is not accompanied with the grace of God: For God ſanctifieth onelyonly his owne ordinances. 2. Becauſe unprofitable, to no purpoſe. In vaine doe they worſhip me, teaching for doctrines the commandments of men, Math. 15.9▪ The end, which men propound unto themſelves, in the worſhip of God, is the pleaſing of him. And this is an end, unto which ſuperſtitious practices, the carnall devices of men, are uſed altogether in vaine, becauſe they no wiſe conduce unto it: for they are ſo farre from pleaſing God, as that they rather anger, and provoke him. Thus the Iſraelites provoked him to anger, with their inventions, and with their counſell, Pſalm. 106.29,43.

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

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

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

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

Now 1. They are tearmed rudiments or elements in an alluſion unto Grammar, wherein letters are the rudiments or elements of all literature; even ſo the ceremonies of the Moſaicall law contained an elementary kind of inſtruction.p. 171They were as it were the Primer, the A, B, C, of the Church, ſuited unto her age of infancy. Even ſo we, when we were Children, were in bondage under the elements or rudiments of the world, Gal. 4.3.

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

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

You have ſeen the words expounded in themſelves, I ſhall in the next place briefely diſpatch the inference of this exhortation, from the dwelling of all-fulneſſe of the Godhead in him bodily, implied in the particle (for): Beware leſt any man ſpoile you through philoſophy and vaine deceit, after the tradition of men, after the rudiments of the world, and not after Chriſt; for in him dwelleth all fullneſſe of the Godhead bodily. From the fulneſſe of the Deitie, in the perſon of Chriſt, we may conclude the fulneſſe, perfection, and all-ſufficiency of his doctrine. And conſequently the danger, vanity, and deceitfulneſſep. 172of all additions thereunto whatſoever, whether heatheniſh philoſophy, Phariſaicall, or Popiſh, the traditions of men, or Judaicall, the rudiments of the world. What ſeducers can more ſpoile the flock of Chriſt, then the patrons of ſuch additionals: For they withdraw from all fulneſſe in the God head, unto that which is but vaine deceit. They lead from the fountaine of living waters, unto broken ciſternes, that can hold no water. The Philoſophy of the Gentiles hath indeed a ſhew of wifedome, but it was but folly, and thick darkneſſe, compared with the wiſdome of Chriſt. In him as man, were hid … the treaſures of …ſedome, and knowledge, verſ. 3. of this chapter. And as the ſonne of God, he was the eternall, uncreated wiſedome; He was full and perfect God: His knowledge then was infinite, and therefore he was able to provide, not onelyonly ſufficiently, but abundantly for the inſtruction and ſalvation of his Church, without the ſupply of humane traditions, or Moſuicall …eremonies. All men are lyars, and therefore, it would be a madneſſe to embrace the traditions of men, as long as we have the truth it ſelfe to inſtruct us. The higheſt perfection of the ſaints of God, is, to be pantakers of the divine nature, to have the Godhead dwell in them operatively, in regard of it's gracious effects. Whereas the ſonne of God hath the fulneſſe of the Godhead dwelling in him perſonally; and therefore in compariſon of his precepts, which are able to make even the ſimple wiſe unto ſalvation, Pſal. 19.7.2. Timoth. 3.16. the moſt ſpecious, and plauſible traditions of even the beſt of men, are in matters of faith, and ſalvation, moſt vaine, empty, and deceitfull trifles. In Chriſt dwelleth an all fulneſſe of knowledge, and we having ſo able a seacher, it would be extreame and unſpeakable folly in us, to fall back againe unto our horne booke, unto the rudiments of the world, unto an elementary, worldly, or carnall way of inſtruction, by the ceremonies of Moſes his law, that was accommodated onelyonly unto the Childiſh condition of the Church. Beſides, Chriſt himſelfe hath abrogated all ceremonies of the law, and from the all-fulneſſe of the God…head in him, we may gather his all-fulneſſe of power and authority to make ſuch an alteration. Becauſe he isp. 173God, he is Lord of the Sabbath, and all other ordinances in the Church. It is no leſſe therefore then a treaſonable preſumption, for men to revive thoſe lawes, which he hath repealed, to preſſe thoſe obſervances, which he hath aboliſhed. Interpreters upon the place, generally make this obſervation upon the coherence, that the Apoſtle giveth this generall refutation of thoſe three impoſtures before ſpecified, that they are not according unto the doctrine of Chriſt, not after Chriſt, to ſhew that this conſideration alone is ground enough to reject any doctrine, or part of worſhip. For he that derogates from the all-ſufficiency of Chriſts doctrine, detracteth from the alſufficiency, and infiniteneſſe of his Godhead. If men would but ſeriouſly conſider, how great, and glorious a perſon he is, how infinitely wiſe, they would not liſten unto impoſtors, but hang upon Chriſt's mouth onelyonly, for direction in matters of faith, and worſhip. They would never dare to preſume, to attempt any ſupply unto the unſearchable riches, or fulneſſe of wiſedome, the manifold wiſedome of God, diſplaid in his Goſpell, Epheſ. 3.10. In him dwelleth all-fulneſſe of the Godhead bodily; and therefore, beware leaſt any man ſpoile you through Philoſophy and vaine deceit, after the tradition of men, after the rudiments of the world, and not after Chriſt: The Deitie of Chriſt was the maine ground, why Peter profeſſeth in the behalfe of the reſt of the Apoſties, a reſolution to adhere conſtantly, and ſolely unto the doctrine of Chriſt, Joh. 6.68,69. 1. He layeth downe two reaſons for adherence unto Chriſt's doctrine alone, 1. The alſufficiency thereof to inſtruct us in the way unto eternall life, and ſalvation. Thou haſt the words of eternall life, verſ. 68. and this he maketh good from the alſufficiency of his office and perſon, verſ. 69. Thou art that Chriſt, the ſonne of the living God: Thou are not onelyonly man, but God. The ſonne of the living God: therefore, thou art all-ſufficient to be our Chriſt, our Prieſt, King, and Prophet; and therefore thou haſt the words of eternall life. 2. We have the utter inſufficiency of all created perſons, to give us any light herein, whither ſhall we goe, verſ. 68: that is, for the words of eternall life. Chriſt is the ſunne of righteouſneſſe, Mal. 4.2. & therefore, will infalliblyp. 174guide us unto heaven. But if we forſake him, and follow any other light, it will prove like that of an ignis fatuus, it will lead us into the ditch, into the bottomleſſe pit of hell.

We may enlarge this uſe farther, and proceede ab hypotheſi ad theſin: for the perſonall union of Chriſts Godhead with his manhood is a ſufficient argument, not only againſt the abuſe of philoſophy, traditions of men, and rudiments of the world, but alſo againſt all other additionals, in the matter of ſalvation, unto Chriſt whatſoever; and that in regard of any of his offices. Becauſe he is God man, Becauſe in him dwelleth all-fulneſſe of the Godhead bodily, therefore he he is able to ſave unto the uttermoſt; therefore he is an all-ſufficient Prophet, able fully to inſtruct his Church; therefore he is an all-ſufficient King, able perfectly to governe his Church; therefore he is an all-ſufficient Prieſt, able fully to ſatisfy, and merit, and conſequently able throughly to intercede for his Church. mmHinc colligimus: Quicunque verè cognoſcit, in Chriſto homine inhabitare plenitudinem Deitatis corporaliter, hoc eſt, Chriſtum eſſe & verum, eumque unum cum patre Deum, & verum hominem; is etiam agnoſcet, in ſolo Chriſto plenitudinem ſalutis …oſtrae poſitam elle: e…quecontentus fide Chriſtum apprehendiſſe, ſalu…em non quaeret vel ex Philoſophia, vel ex traditionibus hominum quorumcunque, vel etiam ex Moſis paedagogiâ. Ac proinde…cur homines tot ſuperſtitionlbus & idololatriis impliciti, in illis quaerant ſalutem, cauſam hanceſſe, quia non agnoſcuat id, quod hi… tradit Apoſtolus, nimirum in Chriſto homine inhabitare omnem plenitudinem Deitaris. Er cert… experientia hoc in multis declarat, & multos ego obſervavi, qui cum defeciſſent ad Arianiſmum & Samoſateniſmum. Poſteà etiam facti Pelagiani, ſalutem collocarunt in neſcio qua ſuâ, quam profitentur, perfectione vitae atque operum. Quid ita? Quia cum non agnoſcant Chriſtum pro vero Deo, neque etiam perſuadere ſibi po…unt, per eum peccata ſua expiata eſſe ſanguine illius. Tales ſunt ferè Anabap…iſtae omnes. Tales ſunt Turci & Judaei. Cur enim omnes in ſuis operibus ſalutem collocant ac quaeru…t, quam tamen nunquam inveniunt: Quia ignorant in Chriſto inhab tare plenitudinem Deitatis, eoque & omnem plenitudinem ſalutis. Et anteà Argumentum Apoſtoli (ut illud fuſius explicem) tale eſt. Qui o nnem alicujus rei plenitudinem, nunquam deficientem, domi ſuae & in promptu ſemper habet, atque ita habet quotieſcunque vult (el liceat ex tali plenitudine accipere, certè neceſse non fuerit, ut alibi quam domi ſuae talem rem quaerat: Imo fatuus fuerit, ſi alibieam quaerat, cum non alibi, quam domi ſuae reperiri queat▪ Quis enim non indicet illum eſse inſanum, qui cum domi ſuae quicquid auri & argenti reperiti poteſt, habe…t…idque ſemper in promptu, apud alios, qui non habent, quaerat aurum & argentum; At qui nos Chriſtiani, qui Chriſto per fidem inſiti ſumus, domi noſtrae habemus quicquid ad ſalutem noſtram neceisarium eſt. Habemus enim Chriſtum carnem noſtram, & caput noſtrum, in quo inhabitat, idque corporaliter, omnis plenitudo Deitatis, eóque bonorum omnium; atque ita in promptu illum hàbemus, ut ſempet nobis liceat de hac plenitudine, quantum capere poſsumus accipere; manu nimirum fidei. Stultum igitur & impium eſt, alibi quam in Chriſto, ſalutem, vel totam, vel partem quaerere, cùm in carne noſtra tota ſalus reſideat.Zanchy upon the words makes this collection, that whoſoever truely knoweth, that in Chriſt, man, dwelleth all▪fulneſſe of the Godhead bodily, that Chriſtp. 175is true God, and one God with the father, that he is true man, he will acknowledge, that the fulneſſe of ſalvation is placed in Chriſt alone; and therefore, he will reſt upon Chriſt onelyonly for ſalvation, and not ſeeke for it elſewhere. Indeed to ſeeke for it elſwhere is ſuch a piece of folly or madneſſe, as if a man, that hath a fountaine of living water in his owne garden, ſhould fetch water for his occaſions from ſtinking puddles: As if he that hath at home, in his owne houſe, a bottomleſſe mine of gold, and ſilver, ſhould ſearch for it over a vaſt wilderneſſe, where he can find nothing, but worth-leſſe pebbles.

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

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

I ſhall 1. explaine the words in themſelves. nnSecundum Graecorum expoſitionem, & vos in illo, tanquam capite, repleri eſtis divinitate; quatenùs ſcilicet dignitas capitis redundat in corpus. Senſum hunc probant, quia continuô ſubjungitur, Chriſtum eſse Caput: Eſtius in locum.Some underſtand the words of the Godhead it ſelfe, dwelling in Chriſt, in as much as the dignity of the head redoundeth unto the body. What loving wife, but lookes upon the honour of her husband, as reflecting upon her ſelfe? And good ſubjects thinke themſelves intereſted in the exaltation of their ſoveraigne. The extraordinary eminence, and renowne of particular perſons, for proweſſe, piety, learning, or any other perſonall worth, is interpreted a credit, and p. 176honour unto their whole nation. Thus, we men ſhould thinke our ſelves concerned in the perſonall union, Becauſe therein our nature was advanced unto as great an height of honour, as it is capable of. It is (ſay the Schoolmen) of all unions of things really different, the greateſt, and moſt excellent in genere unionis, and in genere doni. 1. In genere unionis; Becauſe it is a moſt ſtreight, cloſe, and intimate conjunction of things, betwixt which there is an infinite diſtance; to wit, of a pure act, with a paſſive power; of the higheſt ſpirit, with the loweſt; may of the ſupreame ſpirit, with fleſh; of an uncreated perſon, with a created nature.

2. It is greateſt, in ooEſt i ſta naturae humanae tanta et tam celſa & ſumma ſubvectio, ut quo attolleretur altius, non habet. Auguſt. de prae deſtinatione ſanctorum ca▪ 15.Esth 1genere doni: It is the greateſt gift God can beſtow upon mankind; for therein God communicates unto a created nature, that infinite, and uncreated perfection, which he hath in himſelfe, by communicating unto it a divine perſon, with a ſubſtantiall, and perſonall communication, then which no greater communication of the Deitie is imaginable.

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

2. It is evident from the adequate tearme, reſulting from this union, which is Chriſt▪ For he is more perfect, then any creature whatſoever. There be ſome, that have but a very remote intereſt in, and little benefit by this ennoblement of our nature, to wit, the enemies of Chriſt and his Church: for unto them, without repentance, it will miniſter but matter of greater terrour. How will they be confounded, to ſee, that he, whom they have all their lives long oppoſed, is ſo great and glorious a perſon, in whom dwelleth all fulneſſe of the Godhead? &c. But now all true believers whatſoever, are nearely, and deepely concerned, and intereſted herein, 1. In regard of their intimate relation unto him; they are his members, friends, ſpouſe, bone of his bone, fleſh of his fleſh. 2. Becauſe this dignifying of his humanity by the hypoſtaticall union, was for their ſakes, to make them compleate, to perfectp. 177their happineſſe, to render them righteous, and make them gracious, and glorious. This expoſition, though it containeth nothing but truth, yet I conceive, is not the ſenſe of the Apoſtle in this place. For the compleatneſſe here included in the word foreign, tranſlated compleat, or filled, denominates believers immediatly to be compleate, impleate, or filled. But however Believers have intereſt in, and relation unto the dwelling of all-fulneſſe of the Godhead in Chriſt, yet the fulneſſe of the Godhead dwelling in the humanity of Chriſt, doth not immediately denominate them compleat: For to aſſert that, would open a plaine way unto the errour of Oſiander, who held, that Believers are denominated righteous by the eſſentiall righteouſneſſe of Chriſt's Godhead. The groſſeneſſe of which tenet Gerhard loc. Com. tom. 2. de juſtificat. Chapt. 5. ſect. 195. pag. 677. proveth amongſt divers others by this conſideration, that if Believers may be called righteous, from the eſſentiall righteouſneſſe of God, then alſo they may be denominated omnipotent, from the eſſentiall omnipotency of the Deity. Indeed the fulneſſe of the Godhead denominateth believers compleate, mediately, and cauſally: For it is the Cauſe, and ground of all their ſpirituall compleatneſſe, and ſupernaturall perfection: ſo that they may be ſaid to be compleat from it, though they cannot be ſo properly denominated compleate with it. But this cannot be the ſence of the words, without a metonymie: And in expoſition of ſcripture, we are not to flie unto tropes, unleſſe there be ſome abſurdity, if the words be taken properly; And what abſurdity is there, if by the compleatneſſe, or fulneſſe, which is the abſtract of the concrete compleate, or filled, in the text, we underſtand not the fulneſſe of the Godhead dwelling in Chriſt, but a fulneſſe, or compleatneſſe derived, or communicated unto believers from Chriſt, with which they are truely inveſted, and which immediately denominates them.

Thoſe that goe this way to worke, in the expoſition of the place, are yet ſubdivided: For ſome reſtraine it unto the compleatneſſe of juſtification; Others enlarge it unto the whole perfection, which a Chriſtian participates fromp. 178Chriſt, unto the compleatneſſe, as of their juſtification, ſo alſo ſanctification, and glorification.

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