Mixture of Scholastical Divinity with Practical, Text (2 of 9)

Mixture of Scholastical Divinity with Practical · Text (2 of 9)

p. 47And the paſtoral office agreeth unto him in all fulneſs. 'He is the one ſhepherd, Eccleſ. 12.11. The chief ſhepherd, 1 Pet. 5.4: The great ſhepherd of the ſheep, Hebr. 13.20.

2. There was in Chriſt a fulneſs of the Prieſtly office, ſuch an unſpeakable ſuperexcellency of Prieſthood, as is incommunicable unto any other of the Sonnes of men.p. 48And therefore the Apoſtle Paul ſtileth him emphatically a great high Prieſt, Heb. 4.14: an High Prieſt of good things to come, chap. 9. verſ. 11: an High Prieſt over the howſe of God, chap. 10. verſ. 21: the High Prieſt of our profeſſion, chap. 3. verſ. 1: a Prieſt for ever after the order of Melchiſedech, Heb, 7.17: he hath foreign, Heb. 7.24: an intranſmiſſible Prieſthood, which paſſeth not from one unto another, as it is varied in the margent; which cannot paſs from his own perſon unto any Succeſſours, or Vicars, and Subſtitutes.

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

p. 49This fullneſſe of Chriſts Kingly office, is ſet forth in Scripture, by his Head-ſhip over his Church: for as head he hath ſuch a full influence upon his Church internall, and externall, as that he needeth no viceroy, no miniſteriall, or viſible head on earth. And that to be head of the Church, is a dignity proper unto Chriſt, and incommunicable unto any other, the incomparable Cartwright proves, as by others, ſo eſpecially by theſe two following arguments, in his confutation of the Rhemiſt annotations on the New Teſtament. pag. 487.

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

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

This fullneſſe of Chriſt's Kingly office is further ſignified, by his power of the keyes. foreign.The keyes of an houſe, towne or city, are a badge of power, and Authority; And therefore in the yeelding of places, the keyes are render'd unto the conquerour. In Garriſons the keyes are every night depoſited with the Governour. The Steward of an houſe hath the keyes of it committed unto him.

Thus it is ſaid of Eliakim, the Steward of Hezekiahs pallace: Iſai. 22.20,21,22. And it ſhall come to paſſe in that day, that I will call my ſervant Eliakim, &c. And I will commit thy government into his hand, &c. And the key of the houſe of David will I lay upon his ſhoulder: ſo he ſhall open, and none ſhall ſhut, and he ſhall ſhut and none ſhall open. 2 Kings 18.18. That herein he was a type, and figure of Chriſt, the principall ſteward of Gods houſe, is evident by the holy Ghoſts application of the words of the place unto Chriſt. Revel. 3.7. He hath the key of David, he openeth, and no man ſhutteth; and ſhutteth, and no man openeth: that is, ſaith Diodati, he is the ſoveraigne Lord, and governour of his Church, whoſe power is ſoveraigne and abſolute, not ſubject unto any contradiction, p. 50diction, oppoſition or hinderance. Indeed Chriſt gives unto Peter, in the behalfe of all the miniſters of the Goſpell, the keyes of the Kingdome of heaven, Math. 16.19. But that (as Durand. l. 4. diſt. 18 q. 1. noteth) is only a key of miniſtery. The key of excellency (ſaith hee) is Chriſts prerogative: as the key of Authority belongs principally unto God.

Laſtly, the fulneſſe of Chriſts Kingly office may be proved from the fulneſſe of his paſtorall office: for the duty of a ſhepherd is, as to feed, ſo to governe, and protect his flock; and hereupon Kings are termed ſhepherds of their people. Now what proofs we have for the fulneſſe, and perfection of Chriſt's paſtorall office, you may read above, touching his Propheticall office.

I come unto a ſecond ſort of proofes, that confirme Chriſt's Fulneſſe of Authority as Mediatour, as man, not only in, but alſo out of his Church, his Ʋniverſall ſoveraignty, and dominion over all Creatures in Heaven and Earth, Heb. 1.2. He hath appointed the ſonne heire of all things.

Eſtius obſerveth, that there is a Catechreſis in the word heire, very uſuall in Scripture, Pſal. 89.27. Gal. 4.1. For properly an heire ſucceeds a dead father. But the Apoſtle termes him an heire, becauſe his father hath made him as an heire, Lord of all things: He is the heire, the Lord, not only of all things in the Church; but alſo of all things in the world. He is the heire, the Lord of all perſons, Angels and men, elect and Reprobate: He is the heire, the Lord not only of all perſons, but of all things whatſoever, and that not only by nature, as God, but by appointment, as mediatour, according unto the nature, which he aſſumed. Whom he hath appointed heire of all things.

John 3.35. the father loveth the ſonne, and hath given all things into his hand. ggNon apponitur hic conjunctio enim, quia non referuntur haec verba ad immediate praecedentia, ſed ad illa, qui de caelo venit ſupra omnia eſt. Et ut penetres contextum adverte, quod quum dixiſſet illa duo (ſcilicet, qui de caelo venit ſupra omnia eſt, & quod vidit & audivit hoc teſtatur) proſecutus eſt priùs ſecundum: ſubjungendo & teſtimonium et reliqua ſpectantia adteſtimonium ejus, & modo proſequitur primum: ſcilicet, qui de coelo venit ſupra omnia eſt. Et aſſignat rationem quarè Jeſus, qui de coelo venit ſupra omnia eſt, ex paternâ dilectione. Pater inquit diligit ſilium.Cajetan fetcheth the coherence of the words not from thoſe immediatly foregoing, but from thoſe in, v. 31. he that cometh from Heaven, is above all. Here the Baptiſt aſſigneth a reaſon of this his ſupremacy, It is from his fathers love: p. 51the father loveth the ſonne, &c. And becauſe love is the ground, and reaſon of this his ſupreme Authority, hhFormalis ſermo cogit ad inteligendum quod de filio incarnato eſt ſermo. Nam dilectio quâ pater diligit filium, ratio eſt quod incarnato omnia tradita ſunt, & non eſt ratio quòd filio, prout eſt ab aeterno genitus, tradita ſint omnia; Quonia… non dilectione, ſed generatione omnia tradita ſunt unigenita Dei, ſed eidem unigenito filia hominis, ex paterna dilectione omnia tradita ſunt.Cajetan concludes, that it is to be underſtood of Chriſt, as he is incarnate, the ſonne of man: for all things are given into his hands, as he is the only begotten ſon of God, not by dilection, but by eternall generation.

John 5.22. The father judgeth no man; but hath committed all judgment unto the ſonne: that is, ſay ſome, he hath committed unto him all kingly power, power to governe the world, and to diſpoſe of all things therein: for judgment by a Synechdoche, may ſtand for the whole duty of a king; and conſequently, judiciary power by the like trope, may be put for all the power of a king.

John. 13.3. Jeſus knowing that the father had given all things into his hands, and that he was come from God, and went to God. Cajetan amongſt thoſe all things comprizeth the Devill, the heart of Judas, and every machination of the Jewes againſt Chriſt: And that this ſoveraignty over all things agreeth here unto Chriſt as man, is evident from the following words, where we have two grounds of it. 1. His incarnation, that he was come from God. 2. His exaltation, that was at hand; and went to God.

The chiefeſt creatures in heaven, and the chiefeſt creatures in earth, are not exempted from his dominion: for the chiefeſt in heaven are the Angels, and he is the head of all principalities, and dominion, Col. 2.10. Angels are made ſubject unto him, 1 Pet. 3.22. The chiefeſt creatures in earth are men; and his dominion extendeth vntounto all men. Thou haſt given him power over all fleſh, Joh. 17.2. Where by all fleſh is underſtood all men, and ſo it is frequently uſed in Scripture. Iſai. 40.6. Gen. 6.12. The moſt renowned, and glorious of all the ſonnes of men are potentates, the Kings, and Princes of the earth, and even they are ſubject unto his diſpoſall, however they may reſiſt his commands. He is the Prince of the kings of the earth, Revel. 1.5. He hath on his veſture, and on his thigh, a name written, King of kings, and Lord of Lords, chapt. 19. v. 16. and 17.14. He can prevaile with his father, for the depoſing, uncrowning, and dethroning of whom he pleaſeth, for the propagation of the Goſpell: he can depreſſe a p. 52Maxencius, and a Licinius, and raiſe a Conſtantine unto the Imperiall throne. But this his Authority reacheth unto more powerfull Princes, then any earthly Monarch whatſoever, unto death, the king of terrors, Job. 18.14. unto Beelzebub the prince of Devils, Math. 9.34. the prince and God of this world, John. 14.30. and 16.11.2 Cor. 4.4. the prince of the power of the aire, Epheſ. 2.2. For he hath the keyes of Hell, and death, Revel. 1.18. He hath the keyes of hell: he can caſt the Dragon, that old ſerpent, the Devill, and Satan, into the bottomleſſe pit, and ſhut him up, and ſet a ſeale upon him, that he ſhould deceive the nations no more, till the thouſand yeers ſhould be fulfilled, Rev. 20.3. He hath the keyes of death, and one day will unlock the graves of all men.

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

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

1. A comparatis, by a compariſon of ſimilitude. It is as it were a placing of him at Gods owne right hand in the heavenly places, v. 20. At the right hand of majeſty on high, Heb. 1.3. at the right hand of the throne of God, Heb. 12.2. For what is this his ſitting at the right hand of God, but the higheſt degree of his exaltation, whereby he enjoyeth the higheſt glory of his mediation, and that is properly, and formally a kingly glory; which doth alſo redound unto other of his offices, ſo that he exerciſeth a kingly prieſthood, and a kingly prophecy, as you may ſee in Ames. Med. lib. 1. cap. 23. Num. 32, 33, 34. The phraſe is metaphoricall, in alluſion to the cuſtome of great potentates, who placed at the right hand of their thrones, their moſt inward and powerfull favourites; or their heires, and ſucceſſors; or ſuch great perſons as were next in dignity, and office unto them. Solomon to honour his mother ſeated her on his right hand, 1 Kings 2.19. Ʋpon the kings right hand did ſtand the Queene in gold of Ophir, Pſalm. 45.9. When the mother of Zebedees Children deſired that her ſonnes might ſit the one onp. 53the right hand, and the other on the left hand of Chriſt, in his kingdome, what did ſhe crave, but the two chiefe dignities in his kingdome, Math. 20.21. Eccle: 12.12, 1 Eſdr. 4.29. By Chriſt's ſitting then at the right hand of God, is underſtood, as the unſpeakable glory, and dignity, ſo alſo the imperiall and ſoveraigne Authority, or dominion, which Chriſt hath as man, next under God, over the whole creation; And unto this interpretation of the phraſe we are guided by the ſcripture it ſelfe: The Apoſtle in his quot…tion of that of David, Pſal. 110. v. 1. The Lord ſaid unto my Lord, ſit thou at my right hand, untill I make thine enemies my footſtoole; thus varieth the words. 1 Cor. 15.25. he muſt raigne, till he hath put all enemies under his feet. From which variation we may obſerve, that with Paul, for Chriſt to ſit at the right hand of God, & toraigne, are all one: Thus Peter alſo having in his ſermon Act. 2. v. 34, 35. cited the very ſame place of of the Pſalmiſt, in v. 36. he expounds it by Gods making Jeſus Lord, and Chriſt. The ſame expoſition alſo he giveth of it, 1 Pet. 3.22. He is gone into heaven, and is on the right hand of God; Angels, authorities, and powers, being made ſubject unto him. To be at the right hand of God, is to have Angels, authorities, & powers made ſubject unto him: The largeſt comment that we have in ſcripture upon the phraſe, is in the place now under debate: Here the Apoſtle having affirmed, v. 20. that the working of Gods mighty power, ſet Chriſt on his owne right hand, &c. In, v. 21, 22. he fully explaineth, what is meant by his ſitting at Gods owne right hand; why! to be farre above all principality, and power, and might, and dominion, and every name, that is named, not only in this world, but alſo in that which is to come. To have all things put under his feet, to be given to be head over all things to the Church.

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

1. The moſt powerfull of it's objects: far above all principality, and power, and might, and dominion. Cartwright upon the placeWhere it is evident, that the Apoſtle heapeth up divers words of one and the ſame ſignificationp. 54thereby the more effectually to ſet forth the ſupereminent power of our Saviour Chriſt above all. A great deale of Curioſity there is in interpreters touching the diſtinction of theſe termes, ſome underſtanding them, partly of things in earth, and partly of things in heaven; Others only of things in earth: others only of things in heaven: and here the Papiſts, with a great deale of Confidence, talke out of a counterfeit or forged Dyonyſius, concerning the diſtinction of the Orders of Angels, as if they had with Paul been rapt up into the third heaven, and there exactly muſter'd all the heavenly Hoſtes.

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

2. We have the kingdome or ſupreme dominion of Chriſt illuſtrated from the moſt renowned of it's objects; Every name; that is, every perſon of name, or renowne. Famous, or renowned perſons were termed by the Hebrewes, **Apud Hebraeos viri celebres dicuntur foreign id eſt, viri nominis, quos graeci vocant foreign: quo modo etiam in vernaculo noſtro ſermone loquimur. Beza. Cornel. Alapide hath alſo the ſame note: but he fetcheth it out of Beza, as it will appeare to any one that will compare them together.perſons of name: and here we have a diſtribution of theſe famous, or honourable perſons p. 55from their places; that is named in this world, or that which is to come; that is, renowned here on earth, or in heaven, in the ſtate of heavenly bliſſe, which is ſaid to be future, or to come, not becauſe it doth not now exiſt, but for that it is to come unto us that live here in this preſent world.

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

1. Generall, over the whole creation, and hath all things put under his feet. Zanchy, by all things here underſtands the enemies of Chriſt, which ſhall be ſubjected unto him by way of conqueſt; he ſhall in a victorious manner, as it were, tread upon them, and trample them under his feet: As the Captaines of the men of warre with Joſhua, did tread upon the five kings, that were taken, Joſh. 10.24. For this **Qui de eccleſia non ſunt ſubjecti ſunt Chriſto, ficu… quae ſub pedibus habemus, nempe ut vilia, & digna quae conculcentur et conterantur. Zanchius.reſtriction of the phraſe to wicked men, and the enemies of Chriſt he giveth this reaſon: the ſheepe▪ the members of Chriſt are in his hand, not under his feete. no man ſhall pluck them out of his hand, Joh. 10.28.

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

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

p. 562. v. 8. In that he put all in ſubjection under him, he left nothing, that is not put under him. The Apoſtle (we ſee) is peremptory, and expreſſe, that no creature whatſoever is excepted, or exempted from this ſubjection; and therefore it would be ſaucineſſe in any man, to reſtraine it only unto enemies.

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

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

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

I conceive therefore that the words are meant in regard of the Church, ſo that in them is couched a compariſon of the greater with the leſſe, of Chriſts head-ſhip unto the Church, with his domination, which he hath above all other creatures. Chriſt may be ſaid to be an head unto the whole univerſe, He is the head of all principality, and power, Col. 1.10. But he is an head unto the Church, in a more ſingular, and eminent manner then he is unto any other of the creatures, then he is unto the Angels. He was unto the Angels only a mediator of confirmation or preſervation; unto us alſo a mediator of redemption; and therefore now being at the right hand of God, he preſents unto him in ourp. 57behalfe, the ſatisfaction of his death for the remiſſion of our ſinnes, the merit of his death for the ſupply of all our wants, and in ſuch a manner he doth not intercede for the elect Angels, who are free from both ſinne and indigency: Beſides, there is not ſuch a ſuitableneſſe of nature between him and the Angels, as there is between him, and the Church of the redeemed. For he tooke not on him the nature of Angels: but he tooke on him the ſeed of Abraham, Heb. 2.16.

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

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

1. An emphaticall affirmation. God alſo hath highly exalted him: It is not barely ſaid, that God exalted him, but foreign ſuper exaltavit, highly exalted him: Exalted him above all highneſſe. Exalted him unto the greateſt height of honour, and power, that the humane nature is advanceable; ſo highly he exalted him, that all Creatures whatſoever from the higheſt heavens unto the center of the earth, are far below him, as it were, under his feete.

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

1. We have the antecedent of it, Chriſts humiliation: Hep. 58humbled himſelfe, and became obedient unto death, even the death of the croſſe. Wherefore God alſo hath highly exalted him, &c. Not only Papiſts, but divers Proteſtants, as Peter Martyr, and Zanchy, are of the opinion, that, foreign, quapropter, wherefore, denoteth a meritorious cauſe, and not only a bare antecedent. Doctor Featly to compoſe the controverſy, diſtinguiſheth of Chriſt conſidered as a mediatour, and as man. Albeit, ſaith he, as mediatour, he merited for us, yet as man he might alſo merit for himſelfe. I ſhould rather ſay, that by his humiliation, he merited his exaltation, not for himſelfe, but for us, in our behalfe, and for our behoofe: He merited it, as it was the exaltation of a publique perſon, the head of the Church. The firſt light of this, I confeſſe, I had from M^r Cartwright, in his anſwer unto the annotations of the Rhemiſts upon Philippians 2. v. 9. Whereas the Rhemiſts had alleadged, Revel. 5▪9. Thou art worthy to take the booke, &c. for thou haſt ſlaine, and haſt redeemed us, v. 12. The place (ſaith M^r Cartwright) is nothing to this queſtion. For the worthineſſe there ſpoken of, is not conſidered in regard of that, wich Chriſt was worthy to receive for himſelfe, but in regard of that, which he was worthy to receive for us. Now he was worthy for himſelfe after the perſonall unitie, to know all miſteries, and to receive all glory, without regard of any worke that ever be did: But to be worthy to receive it, that we might be partakers of it, could not be (with ſafety of Gods juſtice) but by his obedience, and that to the death of the Croſſe. And this is the worthineſſe, which the Angels do ſo dignifie, and commend in Jeſus Chriſt, v. 12.

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

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

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

1. A more glorious name. How narrow is the fame of the p. 59moſt renowned of the ſonnes of men, in compariſon of that of Jeſus Chriſt, which is like the circuite of the ſunne, univerſall ſucceſſively unto the whole world. Hath the perſons of any men been adored, and worſhipped with that Zeale, and ſincerity, as Jeſus Chriſt hath been by his Saints? What mortall wight, or immortall Angell hath been ſo much upon the tongues, and hearts of men, as he? Whoſe life hath been read, or heard with that aſſent, that admiration, and thoſe affections, as his? No name, you ſee, hath been ſo celebrated, and magnified, as his. And indeed none deſerveth the praiſe, and glory, that his doth. For what are the conqueſts of the greateſt warriers, unto that victory of his over our ſpirituall adverſaries on the Croſſe? Where he ſpoiled principalities and powers, and made a ſhew of them openly, triumphing over them in it, Col. 2.15. No ſcepter like unto the rod of his ſtrength, Pſal. 110.2. no earthly throne like to his on the right hand of the majeſty on high. The exploits of the greateſt conquerours by the moſt formidable armies, are but trifl…, compared with his atchievements by the miniſtery of a few weake deſpiſed men.

2. Chriſts name is more unſpotted then any other name whatſoever, and therefore in this reſpect it out ſhineth all other names, farre more then the light of the ſunne doth that of the dimmeſt taper. The greateſt chieftaines in the world have had ſome blot, ſome odious but or other, upon their names, that have darkened all their glory. Thus the name of Alexander the great, was ſullied with pride, drunkeneſſe, and Luxury; the name of Hanniball ſtained with cruelty; the name of Julius Caeſar ſpotted and blur'd with ambition, and tyranny. But the name of Chriſt is, as a moſt glorious, ſo a ſpotleſſe name, Heb. 7.26. which is holy, harmleſſe, undefiled, ſeparate from ſinners. In a third place: It is a moſt powerfull name, that hath all the world at a beck, and that unto the very end of it. The power of mens names hath ſeldome out-lived their perſons. Thoſe, that in their life time have moſt flouriſhed in military glory, whoſe very names hath awed not only their owne, but bordering kingdomes; yet we ſee their authority hath died with them. After death their names have had a weake influence upon thoſe of their ſervants, and ſubjects, whom they have moſt obliged. In the Charnell houſe the greateſtp. 60coward may tread upon the duſt of the greateſt conquerour. The great name of Alexander could not ſecure his mother, ſiſter, wives, concubine, poſterity, from violent and untimely ends. The great name of **Three daies the corps of this great Monarch is ſaid to have laine neglected, while his ſervants attending to imbeazle his moveables: in the end his youngeſt Son Henry, had it conveyed to the Abbey of Cane; where firſt at the entry into the Towne, they who carried the corps, left it alone, and ran to quench an houſe on fire: afterward brought to be intombed, a Gentleman ſtands forth, and in ſterne manner forbids the interment in that place, claiming the ground to be his inheritance, deſcended from his Anceſtors, & taken from him at the building of that Abbey; appealing to Row, their firſt founder for juſtice: Whereupon they were faine to compound with him for an annuall rent. Such adoe had the body of him after death (who had made ſo much in his life) to be brought to the earth; and of all he attained, had not now a roome to containe him, without being purchaſed at the hand of another, men eſteeming a living dog more then a dead lyon. Daniel. Hiſt. England. p. 50, 51.William the conquerour could not procure him in his own dominions, a reſpectfull, quiet, and undiſturbed funerall. But now the name given unto Chriſt in his exaltation was no empty, & powerleſſe thing; but accompanied with the vaſt empire and authority. foreign ſignifies, as Beza noteth, dignitatem, & celebritatem nominis, cum re ipſâ conjunctam. He gave him ſuch a name, that thereat every knee ſhould how, of things in Heaven, and things in earth, and things under the earth: and that every tongue ſhould confeſſe, that Jeſus Chriſt is Lord, to the glory of God the Father, v. 10, 11.

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

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

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

Now all rationall creatures, and only rationall creatures, ſhall be judged, and therefore they, and only they, are here meant. However they may here in this world make head, and oppoſition againſt the kingdome of Chriſt Jeſus, yet at laſt,p. 61in the day of judgment, they ſhall ſubmit thereunto, if not voluntarily, yet by conſtraint: and from this bowing and bending, this ſubmiſſion of all intellectuall creatures unto Chriſt, we may alſo argue by way of compariſon from the greater unto the leſſe, for the univerſall ſubjection of all other creatures in their kind, unto his authority.

2. Ab abjuncto occupato; from the confeſſion hereof, which ſhall be not only internall in the conſcience, but ſome way or other externall, that every tongue ſhould confeſſe, that Jeſus Chriſt is Lord. The good Angels and the glorious Saints in Heaven together with the Devils, and damned ghoſts in hell, have neither bodily knees, nor fleſhly tongues, as men have, yet they have ſome meanes whereby they can, and ſhall, will they, nill they, teſtify their ſubjection unto the Lordſhip and dominion of Chriſt.

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

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

1. Who are the dead and the living here ſpoken of. He that expoundeth this of ſome only of the dead, and living, dares pervert Scripture from it's plaine ſenſe; ſaith M^r Baxter againſt M^r Tombes, pag. 229. To ſay nothing of Eſtius, and other Papiſts, that ſo interpret it, my poore plunder'd ſtudy affords five Proteſtants, that ſo expound it, Aretius, Pareus, Piſcator, Diodati, and Dickſon. The holieſt and moſt learned of men may miſtake in the ſenſe of a place of Scripture: but ſure (me thinkes) it is ſomewhat toop. 62ſevere a cenſure ſo ſay of ſuch learned, reverend, and godly men, that they dare pervert Scripture from it's plaine ſenſe. Such toothed expreſſions we muſt account but keeneneſſe in M^r Baxter. But if ſuch a paſſage had dropt from the tongue, or penne of others, very wiſe, and pious, men would have charged it at leaſt with the appearance of ſcorne and arrogance. But this expoſition hath countenance from the coherence. Whereas M^r Baxter ſaith nothing for the juſtifying of his ſenſe; only in a magiſteriall way he paſſeth a very bitter cenſure upon thoſe, that diſſent from him.

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

In a ſecond place, we are to enquire how Chriſts death, and reſurrection conduced unto this his Lordſhip over the dead, and the living. Why he died that he might purchaſe this Lordſhip over the dead, and the living, Revel. 5.12. and he aroſe and revived, that he might as man actually **notandum eſt non dicit, ut fiat dominus, ſcilicet ut accipiat jus & poteſtatem dominandi: ſed ut dominetur, id eſt, ut exerceat acceptae pateſtatis et dominii uſum. Nam Chriſtus a primo inſtanti ſuae incarnationis, ratione unionis Hypoſtaticae, fuit dominus omnium, ſed poſt mortem hujus dominii plenum exercitium accepit. Cornel Alapide.exerciſe and adminiſter it, that he might Lord or rule it over the dead, and the living: and indeed if he had not riſen, and revived, he could not have, as p. 63man, actually exerciſed this Lordſhip, becauſe if he had not riſen, he had ceaſed to have been man. In triduo mortis, as Aquinas reſolves and proves it, **Dicendum, quòd Chriſtum verè fuiſſe mortuum eſt articulus fidei: unde aſſercre omne illud, per quod tollitur veritas mortis Chriſti, eſt error contra fidem. Propter quod in epiſtolâ Synodali Cyrilli dicitur, fi quis non confitetur Dei verbum paſſum carne, et crucifixum carne, et quod mortem guſtavit carne, anathema fit. Pertinet ad veritatem mortis hominis velanimalis, quod per mortem definat eſſe homo vel animal: mors enim hominis vel animalis provenit ex ſeparatione animae, quae complet rationem animalis vel hominis. Et ideò dicere Chriſtum in triduo mortis hominem fuiſſe ſimpliciter, et abſolute loquendo, erronecum eſt.par. tert. quaeſt. quinquageſ: Art. quart. He was not man. He had not been able as man to have ſaved unto the uttermoſt, unleſſe he had lived for ever to make interceſſion for ſuch as belong unto him, Heb. 7.25.

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

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

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

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

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

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

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

1. Unto his Prieſtly office, as by their maſſing prieſts, andp. 64maſſe ſacrifice to propitiate for quick and dead, ſo by communicating unto the ſaints here on earth a power of ſatisfying, and meriting, and unto the ſaints and Angels in heaven a power of interceding.

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

Laſtly, he hath moſt ſacrilegiouſly detracted from the fulneſſe of Chriſts Kingly office, by uſurping the title and office of a viſible and miniſteriall head or viceroy in the church, without any the leaſt warrant, or commiſſion from him, the head and King of the Church: as alſo by taking upon him a vaſt, and almoſt unlimited power, of making lawes concerning eccleſiaſticall matters, obliging the conſcience per ſe, of themſelves, from his meer will, and authority.

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

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

Indeed the 1 Cor. 14.40. is much uſed by the Patrons of our ceremonies, to prove that the Apoſtle doth grant a generall licence, and authority to all Churches, to ordain ſuch ceremonies as ours. But that herein the place is abuſed, is evinced by the ſaid Ames med. Theol. lib. 2. cap. 13. Sect. 36. by two arguments. p. 65**Nequè quicquam Authoritatis in iſtiuſmodi ceremoniis inſtituendis ex co poſſunt homines fibimet arrogare, quod eccleſiis omnibus mandatur, ut omnia decenter et ordine faciant, 1 Cor. 14.40. Nequè enim ordinis, nequè decori ratiopoſtulat ut res aliquae ſacrae de novo inſtituantur, ſed utillae, quae à Deo ſunt inſtitutae, er modo adhibeantur, qui earum dignitati eſt conſentaneus: neque pertinent ordo & deco…um ad res ſacras tantùm, ſed etiam officia civilia, in utriſ que enim confuſio & indecorum ſunt vitia oppoſita debito illi modo, qui requiritur ad eorum juſtum ſiuem et uſum conſequendum.1 Cor 14:40Neither (ſaith he) can men take to themſelves any authority in ordaining ſuch ceremonies, from that, that it is commanded to all Churches, that all things be done decently and in order, 1 Cor. 14.40. For neither the reſpect of order, nor decency requires, that ſome holy things ſhould be newly ordained, but that thoſe, which are …ordained by God, be uſed in that manner, which is agreeable to their dignity; neither do order and decency pertaine to holy things only, but alſo to civill duties; for confuſion and indecency in both are are vices oppoſite to that due manner which is required to the attaining the juſt end, and uſe of them. Nay he undertakes to manifeſt, that this Scripture being rightly underſtood doth not only not juſtify, but plainly **Reply to Norton, pag. 9.10.11.12. Freſhſuit againſt Ceremonies, &c. The diſpute a pag. 56 uſque ad 81.condemneth them: & this argument he hath managed ſo well, as that he hath quite beaten out of the field Biſhop Morton, and his ſecond, D^r Iohn Burges. And none of the Prelaticall party hath hitherto dared to take up the cudgels againſt him: A great Schollar, I confeſſe, of theſe times, D^r Hammond in his view of the Directory. pag. 19. hath made a new attempt from the place. I ſhall tranſcribe what is argumentative in his words, and (I hope without offence unto the Doctor) examine them. I conceive (ſaith he) the cleare importance of that grand place to be, that all be done in the Church according to cuſtome and appointment. The former implied in foreign, (cuſtome being the only rule of decency, &c.) And the latter in plain words, foreign, according to order, or appointment (for ſo the words literally import) and then upon theſe two grounds is uniformity built, and neceſſarily reſults, where all, that is done in the Church, is ruled by one of theſe, by cuſtome, or by law, which being here commanded by St Paul, is a proofe of the more then lawfullneſſe of foreign preſcription of ceremonies in a Church, and of uniformity therein.

This ſenſe is, I believe, received by few interpreters, and therefore we might reaſonably expect, that he ſhould back it with very good arguments: Whether he hath done ſo, let the reader judge. That the importance of the former part of the words is, Let all things be done according to cuſtome, he thus goes about to prove. The former is implied in foreign (cuſtom… being the only rule of decency, &c.) He dares not affirme, that this is the immediate ſenſe of the place, but only that it is implied. It cannot be denied, but that decency doth imply ſuch p. 66cuſtomes, the omiſſion of which neceſſarily inferre undecency: But that the omiſſion of ſuch ceremonies as ours, doth inferre undecency, the Doctor and all his partie can never make good. What undecency can the Doctor prove to be in the adminiſtration of Baptiſme without the Croſſe, as alſo in publicke prayers and preaching without a ſurplice. But of this ſee further in Ames, in the places but now quoted. The D^r may perhaps looke upon him as an inconſiderable Adverſary. But we ſhall thinke his arguments conſiderable, untill the D^r, or ſome other of his partie, give a ſatisfactory anſwer unto them. In the meane while, let us examine the proofe, that the D^r brings for this ſenſe: and it is, becauſe cuſtome is the only rule of decency.

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

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

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

3. Laſtly, unto cuſtome, as you may ſee in both **foreign. Ariſt. Rhet. lib. 1. cap. 11. Actus maximè multiplicati conſuctudinem efficiunt. Thom. 1 a. 2 ae. q. 97. Art. 3.Ariſtotle & Aquinas, the frequent uſage of a thing is required. But now there may be decency or handſomneſſe in the firſt uſage of a thing; and of this decency cuſtome is not the rule, and therefore it is not the only rule of decency.

As for the other part of the words, Let all things be done in order; Ames in the place forementioned, ſheweth, that order requireth not ſuch ceremonies as ours; and he giveth this reaſon, becauſe order requireth not the inſtitution of any new thing, but only the p. 67right placing, and diſpoſing of things which are formerly inſtituted: and this he makes good from the notation of the word, from the definitions of order, which are given by Philoſophers and Divines, &c. from the context of the Chapter, and from the uſage of the word elſe where. But the Doctor, that the words may give ſome countenance unto our ceremonies, adventureth upon a new interpretation of them.

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

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

But we will for once ſuppoſe, though not grant, that the clear importance of the words, is, that all be done in the church according to cuſtome, and appointment. Yet the Doctor hath a hard taske to performe, before he can come nigh his concluſion, that the words of Paul are a proofe of the more then lawfulneſſe of preſcription of ſuch ceremonies as ours in a Church: For he muſt prove, that cuſtome, and order here are taken in ſuch a latitude, as that they include, not only the cuſtomes and appointments of the Apoſtolicall Churches, but alſo of all the Churches of God in ſucceeding ages: and the performance of this he will find not to be ſo eaſie, as he may imagine. I amp. 68ſenſible, that I have by this diſcourſe provoked a very learned and formidable adverſary; but it is only love of the truth hath engaged me in ſo unequall an encounter, and therefore I hope the Doctor will pardon and excuſe my boldneſſe. If he can by dint of argument prove the truth to be on his ſide, I ſhall not be ſorry, or aſhamed to be overcome by him.

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

2. From this fulneſſe of Chriſts office, and authority, we may inferre the derivation of all miniſteriall eccleſiaſticall power from him. Indeed the Church, and her officers may be hhNon latebat Bell…rm. diſtinctio illa, quam Thomas tradit in. 1. diſt. 12. q. 1. a. 3. Et contra Gentes. l. 3. c. 70. de mediato et immediato: dici ſcilicet haec vel ratione virtutis mediatae et immediatae, vel ratione ſuppoſiti. Immediatio (ut loquuntur) virtutis eſt, quando inter virtutem cauſae & effectum nulla alia virtus intercedit, aut alia cauſa proprie dicta iltius effecti: quamvis intercedat ſuppoſitum aliquod tanquam inſtrumentum: hoc ſenſu, omnes veri miniſtri vocantur et conſtituuntur in eccleſi â immediatè à Deo, immediatione ſcilicet virtutis. Eccleſia tamen intercedit inter Deum et miniſtros in illa vocatione tanquam inſtrumentum ejus: Et hoc ſenſu, mediate vocantur à Deo per Eccleſiam: Bellarm. ipſe l. 2 cap. 17. non malè hoc explicat, ſi loco Papae, ponatur in ejus verbis paſtor. In paſtore ſunt tria: Paſtoratus ipſe, qui eſt quaſi forma quaedam: perſona, quae eſt ſubjectum ejus: et conjunctio unius cum altero. Prima eſt â ſolo Chriſto. Secunda deſignatur ab electoribus: tertia eſt à Chriſto, mediante actu electorum. Electores igitur non dant poreſtatem, ne que ſunt cauſa poteſtatis illius quam habet Paſtor. Ames Bellar. Ener. tom. 1. pag. 250,inſtrumentall p. 69in ſetting apart of particular perſons unto the office of a miniſter, 1 Tim. 4.14. But as for the office it ſelfe, and the ſpirituall power, or authority, whether of order, or juriſdiction, which is annexed thereunto, that is only and immediatly derived from Chriſt himſelfe: it is purely his ordinance, and therefore we ſhould only act from, and under him, diſpenſe all ordinances in his name, that is, by his authority, in his roome and place. What the Apoſtle, 2 Cor. 5.20. ſpeaketh of preaching the word, is appliable unto the adminiſtration of all other ordinances: We may ſay, we Baptiſe, adminiſter the Lords Supper, and execute diſcipline in the ſtead of Chriſt, vice Chriſti, as Chriſts repreſentatives, and deputies, Math. 18.20. Luk. 24.47. Act. 4.17.18. and 5.28.44. and 9.27. Act. 2.38. and 8.16. and 19.5.1 Cor. 5.4. To performe the worke of the miniſtery in the name of Chriſt, is to performe it by commiſſion, power, and authority from Chriſt. But this is not all that the phraſe comprehendeth. That a thing be done in the name of Chriſt (ſaith Ames) there is indeed required the authority of Chriſt as the efficient cauſe. But moreover there is as well as that required, iiIn nomine Chriſti ut aliquid fiat, requiritur quidem Authoritas Chriſti, ut cauſa efficiens: ſed ſimul etiàm requiritur, ut materia, forma & finis actionis fit Chriſto, & voluntati ejus conveniens, ita ut tota natura actionis talis fit, qualem Chriſtus probat & agnoſcit pro ſuâ. Ames. Bellarm. Enerv. Tom. 2. l. 1. p. 1.that the matter, forme, and end of the action be agreeable unto Chriſt, and his will; ſo that the whole nature of the action be ſuch as he approveth, &c.

But to ſpeake of this ſomewhat more fully, and diſtinctly. To do a thing in the name of Chriſt, is to do it 1. in a manner ſuitable unto his dignity. 2. According unto his command and warrant. 3. for his glory. 4. with dependance upon and 5. with invocation of him for ſucceſſe. And thus all Chriſts ordinances muſt be diſpenſed by us, and received by the people, and that becauſe the diſpenſation of them, is by the authority and commiſſion of Chriſt.

1. We muſt diſpenſe them in ſuch a holy, devout, & reverend manner as is ſuitable unto the dignity of Chriſts Perſon, and office. Parker de politeiâ Eccleſiaſtic. lib. 3. cap. 4. pag. 21. informeth us, that with ſome, in the name of Chriſt ſounds as much as in the feare of Chriſt. And indeed if we did but ſeriouſly conſider the fulneſſe of his office, how great a Prophet he is, how high a prieſt, how glorious a King; we could not but tremble, when we ſpeake either from, or unto him, we could not but uſe all poſſible caution, p. 70and preparation in the adminiſtration of all his ordinances. I appeale unto thoſe that make as ſlender proviſion for the Pulpit, as for a table diſcourſe; and there vent ſuch raw, looſe, indigeſted and uncoherent ſtuffe, as makes their auditours even nauſeate the good word of God; VVhether this be to preach in the name of Chriſt; whether they that thus preach, have a due regard unto the honour of Chriſt, whom they repreſent: This command of miniſters to adminiſter ordinances in ſuch a manner, as is agreeable unto the great worth of their inſtitutive cauſe, is a virtuall and implied command of the people, to be obſervant of the like manner, in the receipt of them. If miniſters are in their preaching to handle the word, as the word of Chriſt, in ſuch a meet manner, ſo boldly faithfully, ſincerely, preparedly and decently, as it is fit the word, the Embaſſy of the high Prieſt, and Apoſtle of our profeſſion, the King of Saints, and head of the Church ſhould be delivered, why then …he people are to receive it, as the word of Chriſt, with ſuch holy, heavenly, teachable and tractable affections, as are due thereunto, and not at any hand to trifle and dally with it. But it is ſtrange, how unapprehenſive men are of the relation, which the word hath unto Chriſt: for men come with as unprepared, unreverent, unawfull, and undevout thoughts and affections to a a ſermon, as to a play. Here their maine errand was to paſſe away their time, to cenſure the poëts abilities, to judge of his play, it's plot, language, and fancy: And there what is their buſineſſe, but to ſpend the houre, to cenſure the miniſters gifts of prayer, and preaching, his matter, his notions, and expreſſions, to compare him with others, to ſee how farre he fals ſhort of thoſe, whoſe perſons we have in admiration. Oh! Beloved, as you tender your ſoules, think what you are a doing. You are about an ordinance brought unto you in the name of Chriſt; Think with whom you have to doe; It is with him that hath all power given unto him in heaven and in earth.

2. Becauſe power to diſpenſe ordinances is by the authority, and commiſſion of Chriſt, therefore miniſters and people in the adminiſtration of them ſhould doe all in the name of Chriſt: that is, they ſhould keepe exactly unto his command and rule, and not deviate therefrom, or adde thereunto. God hath placedp. 71Chriſt in ſuch an eminency over the Church, as Joſeph was ſet over Egypt; and Pharoah ſaid to Joſeph, thou ſhalt be over my houſe, and according unto thy word ſhall all my people be ruled: Without thee ſhall no man lift up his hand or foot in all the land of Egypt, Gen. 41. verſ. 40, 44. Thus Chriſt is over the houſe, the Church of God, which muſt be exactly regulated, according unto his word: nothing muſt be impoſed by the miniſter, or imbraced by the people in Gods worſhip and ſervice, without his warrant.

Thirdly, both miniſters and people in the managery of Chriſts ordinances, are to do all in the name of Chriſt, that is, for the glory and honour of Chriſt, for his names ſake, Math. 19.29. Pſal. 31.3. for this acception of this forme of ſpeech, Math. 18.20. Chamier quotes Chryſoſtome, Salmeron, Lucas Brugenſis, and interpreters generally conceive alſo that it is comprehended, though not only comprehended, in Col. 3.17. Whatſoever ye d… in word or deed, do all in the name of the Lord Jeſus.

If all our actions are to have this reference, then much more our ſacred actions, our acts of worſhip and religion; Men would never make them ſubordinate unto inferiour ends, if they were duely mindfull of that ſupereminent authority, from which they have their inſtitution: there is a ſtrange tradition of King Henry the ſeventh, that for the better credit of his eſpials abroad with the contrary ſide, he did uſe to have them curſed or excommunicated at Pauls (by name) amongſt the bed-roll of the Kings enemies, according to the cuſtome of thoſe times. What was this, but to bow heaven unto earth, and make religion ſtoop and lackey unto policy; Sir Francis Bacon.but though Atheiſticall and Machivilian politicians have thus ſerved their turnes upon the ordinances of Chriſt, it would be very ſtrange that the Miniſters of Chriſt, and ſtewards of the myſteries of God, ſhould be thus unfaithfull: Who can wee expect ſhould be carefull of promoting Chriſts glory in his ordinances? if they, who by ſpeciall commiſſion be intruſted with their diſpenſation, be neglective thereof, & make their principall ayme in them the furtherance of their private deſignes, the ſhewing of their parts, venting of their paſſions, winning of applauſe, filling of their purſes, ingratiating, or ingrandizing themſelves with the great men of the world. All the authority, that we have in ſpirituall, and Eccleſiaſticallp. 72matters, is only by commiſſion from Chriſt, and therefore we ſhould be, if not aſhamed, yet afraid to imploy it any otherwiſe then for him; and yet there have been ſome miniſters in all ages that have abuſed their calling unto his diſſervice, and diſhonour, their chiefe end in the worke of the miniſtery hath been their owne advancement in temporals, and therefore they have made the Goſpell bend unto the vaine and ſinfull humors of men, upon whom their preferment in the world hath depended, they have wreſted and perverted the word of Chriſt unto the patronage of their erroneous prejudices, and baſe luſts; Knowles his Turkiſh Hiſtory.the Grecian Biſhops were wrought upon by the flattery and large promiſes of Andronicus, to give him a generall abſolution from the perfidious perjuries, and bloody murders he had committed, which obtained, he had for a while the ſame Biſhops in great honour, but ſhortly after in greater contempt; as men forgetfull of their duties, and calling. Herein I believe Baſilius, the then Patriarcke of Conſtantinople led the dance unto them, of whom M^r Fuller gives this character. He & Andronicus were a Patron and Chaplain excellently met, For what one made law by his luſt; the other endeavoured to make goſpell by his learning. In ſtating of any controverſy Baſilius firſt ſtudied to find out what Andronicus intended or deſired to do therein: And then let him alone to draw that Scripture, which would not come of it ſelfe, to prove the lawfullneſſe of what the other would practiſe. Thus in favour of him he pronounced the legality of two moſt inceſtuous matches; And this Grecian Pope gave him a diſpenſation to free him from all oathes, &c. which he had formerly ſworne to Manuel or Alexius. King Philip the ſecond of Spaine, had a counſell of conſcience, for the direction of his enterpriſes, which often ſtretched their conſciences to bring him out of many difficulties, and free him from the bands of his promiſes, but theſe, and all others of the like ſtampe, have left but an infamous memory behind them; for men generally refuſe to pay any reſpects unto their names, that have been diſregardfull of the name and honour of their heavenly Maſter. Michael Paleologus, to aſſure the Greek Empire unto himſelfe and poſterity, acknowledged, againſt the light and dictates of his conſcience, the ſupremacy of the Pope of Rome, and did his utmoſt to unite, and conforme the Greek Church unto the Latine; but this his politique device, (as is gravely obſerved by the author ofp. 73the Turkiſh hiſtory) yeelded him not ſo much, as the credit of an honourable funerall, but dying in this attempt, not far frō Lyſimachia, was there, by his ſonne Andronicus his commandment, for whoſe advancement he had ſtayned, both his faith & honour, obſcurely buried in the feild a good way frō his cāp, as unworthy of a better ſepulchre, for betraying that religiō, which in his own judgment was moſt agreable unto the will, & mind of his Saviour.

Fourthly, Miniſters and people ſhould approach all ordinances in the name of Chriſt, that is, with dependance upon him for their ſucceſſe and efficacy; thus the forme of ſpeech is uſed concerning God, Pſal. 20.5. In the name of our God, we will ſet up our banners. In the name of God, that is, depending upon God for aſſiſtance: and why may it not have the ſame ſenſe applied unto Chriſt? our confidence in prayer, preaching, Baptizing, adminiſtring of the Lords ſupper, exerciſe of diſcipline ſhould be only upon the aſſiſtance of Chriſt, and not upon the ordinances in themſelves, or upon the parts, gifts, and graces of any Miniſters whatſoever; for what are the ableſt and holieſt miniſters, but inſtruments? and therefore whatſoever they act towards the Salvation of mens ſoules, is in the vertue of Chriſt their principall agent.

Without the concurrence of his Spirit, the ſacraments will prove but blankes, or empty and naked ſignes, the word, otherwiſe the power of God unto ſalvation, will prove altogether powerleſſe, or elſe the power of God meerly unto conviction & condemnation; the delivery of a man unto Satan will but irritate, and exaſperate, and contribute nothing unto the ſalvation of the Spirit in the day of the Lord Jeſus. Mahomet the great Turk… hearing that Scanderbeg would cut helmets, head pieces, and pouldrons cleane aſunder with his Scymitar, he ſent to him for it, thinking that there had been ſome extraordinary vertue in it, and when Scanderbeg had ſent it, he put it into their hands, who had the ſtrongeſt armes about him, but perceiving no ſuch wonders as was reported of it, he ſent it back with ſcorne, ſaying that he could get as good for his money out of every cutlers ſhop, & that he credited not what was related to him thereof, but Scanderbeg, in the ſight of the Meſſenger, having made ſtrange and admirable proofes of it, bad him tell his maſter, that it was not the vertue of the ſword, but the ſtrength of his arme. To apply this unto our preſent purpoſe, the word of Chriſt is quick and powerfull, and ſharper then any two-edged ſword, piercing even to thep. 74dividing aſunder of ſoule and ſpirit, and of the joynts and marrow, Heb. 4.12. But now this is not by any vertue inherent in it, but by the power and Spirit of Chriſt concurring with it, actuating, applying, and mightily enforcing of it. In Iſa. 53.1. The Goſpell is refer'd to the Prophets and Apoſtles, in regard of miniſtry and diſpenſation, our report; but it is refer'd to the Lord, only in point of efficacy and operation, the arme of the Lord. Upon the Lord Chriſt therefore let us depend, and to him let us repaire for the ſucceſſe thereof, which brings me to the laſt particular.

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

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

Laſtly, This fulneſſe of Chriſts office beſpeakes our due reſpects; it challengeth faith in him, obedience unto him, and worſhip of him. All Saints ſhould obey the King of Saints;p. 75the members of the Church ſhould follow the full direction of their head, both inward, and outward: ſervants ſhould be ruled by the ſonne, and Lord of the family: ſheep ſhould be guided by their ſhepherd: the ſtones in the ſpirituall building ſhould be regulated unto the foundation: Not to hearken unto the meſſenger of the Covenant, how can it be interpreted any other, then a refuſall of the Covenant. To ſlight the high Prieſt of our profeſſion, what is it, but a vertuall renouncing of the Chriſtian religion. To be diſobedient and diſloyall unto the King, and head of the Church, what is it, but an interpretative diſclaiming of his ſoveraignty over the Church. Conſider the Apoſtle and high Prieſt of our profeſſion Chriſt Jeſus, Heb. 3.1. The Greeke word, foreign (as Pareus noteth) is very emphaticall: for it ſignifies not barely to underſtand, apprehend, or behold a thing, but farther; with very great and earneſt endeavour to bend and apply the mind unto the conſideration of a thing, to conſider it diligently, and heedfully. Conſider the Apoſtle and high Prieſt of our profeſſion is as much, as ponder the perfection of Chriſts office, with all poſſible diligence and attention, with all your heart and minds. But now words of knowledge, in Scripture, imply the affections and practice; Conſider the Apoſtle and high Prieſt of our profeſſion, that is, attentively and deeply weigh the fulneſſe, and dignity of his calling, and accordingly feare, love, worſhip, ſerve and obey him. Give him all honour, and glory, throw all your faith and hope upon him, ſeeke for your ſalvation only in him, and carefully decline all offence of him. The Apoſtle Peter having proved, 1. Epiſtle, Chapt. 2. verſ. 6. out of the Prophet Iſaiah, that Chriſt is the chiefe corner ſtone, elect, and precious, which God hath laid in Zion, the ſpirituall houſe of his Church: he inferreth hereupon, verſ. 7. that he is of great price and excellency unto every believer: unto you therefore which believe he is precious. Here the abſtract foreign is put for the concrete foreign; and the putting of Abſtracts for their Concretes uſually encreaſeth and heightneth a matter, and puts weight and an emphaſis upon it. Ʋnto you that believe, he is an honour: that is, he is or ſhould be very honourable, and exceeding precious in your eies; and indeed whom ſhould we eſteeme, reverence, and honour, if not the foundation of our ſalvationp. 76that by the faithfull, and full diſcharge of his office, upholds every one of our ſoules, from ſinking into the very bottom of hell and damnation. Can we have too high an eſtimate of ſuch a perſon? Who would not come unto him, and by faith leane upon him. Saint Peter exhorts hereunto, and backs his exhortation with many motives, He is a ſtone, a chiefe corner ſtone, verſ. 4, 6. and therefore you may ſafely rely upon him. He is a living ſtone, a vitall foundation, and therefore quickneth whom he will, Joh. 5.21. He maketh every member a lively ſtone.

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

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

2. It will be very comfortable unto us, Behold I lay in Zion a chiefe corner ſtone, and he that believeth on him, ſhall not be confounded, v. 6, that is, ſhall not be diſappointed of his hope:p. 77all other foundations will faile men, and prove but as a Spiders web, Job. 8.14. ſo that whoſoever relieth on them, ſhall be covered with ſhame, and confuſion of face: In the words, I believe, there is a litotes, by deniall of Confuſion and ſhame, is underſtood the affirmation of extraordinary comfort, and confidence. He that believeth on him, ſhall not be aſhamed or confounded: that is, he ſhall lift up his head with a full joy, triumph, and unſhaken confidence, whereas others ſhall hide their heads, and not be able to looke the lambe in the face, as being utterly abaſhed at the vanity, and deceitfulneſſe of thoſe foundations, upon which they have built, and relied.

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

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

p. 782. I ſhall proceed to that uſe and application which may be made of the fulneſſe of Chriſts authority in generall over the whole univerſe, wherein I ſhall not wholly exclude his fulneſſe of authority over his Church, but ſhall ſometimes have reference thereunto.

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

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

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

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

1. The Dignity of miniſters ſhould mind them of, and move them unto their duty, not to walke beneath the eminency of that relation, which they have unto their great Lord, and maſter, the prince of all the Kings of the earth. His name is above every name, and therefore they who are choſen veſſels to beare his name, Act. 9.15. ſhould be very carefull not to caſt any reproach, or diſhonour upon his name: not to occaſion the blaſphemie thereof by any either indiſcretion, or ſcandall in their converſation. It would be a very great, and foule incongruence, if whereas Chriſt, who hath a fulneſſe of all authority, hath given them anp. 79office worthy of double honour, yet notwithſtanding they ſhould render their perſons vile, and contemptible.

2. The dignity of miniſters ſhould be a powerfull incentive unto their people to give them all due reſpect, double honour, as the Apoſtle phraſeth it, 1 Timoth. 5.17. I cannot enforce this uſe better, then in the words of one of the beſt of our Engliſh Prelates, Biſhop Lake. He that looketh upon the perſons of miniſters only, will not much eſteeme either them, or their words; but adde whoſe miniſters they are, and that requireth reverence to be yeelded to their perſons, and obedience to their doctrine. Eſpecially, if we conſider, that all thoſe to whom they come, are at his mercy from whom they come; for he hath power over them all; and ſuch power he muſt have that ſends: ſo it is not a meſſage ſent by a King to a neighbour King, but by a King to his vaſſals; the more are they to be reſpected, and their words heeded. States, and Princes in all ages have had a very deep reſentment of injuries done unto their Embaſſadours. How ſeverely did David revenge the diſgrace that Hanun put upon his meſſengers, 2 Sam. Chapters 10, 11, 12. And the Romans extinguiſhed Corinth, though the eye of Greece, for violating their Embaſſadours, and yet the violation was ſo ſmall, as that Florus could not tell, whether it were voce, or manu. What ſeverity then may they expect in the day of retribution, the greateſt part of whoſe religion is to heap indignities upon the meſſengers of Chriſt Jeſus, whom he hath ſent with the offer of peace, and pardon unto the ſonnes of men. For if earthly Potentates be ſo tender, and touchy in the point of their Embaſſadours honour and ſafety, can they dreame, that Chriſt, who hath all power given unto him in heaven & earth, ſhould be ſo tamely inſenſible of the affronts, that are offered unto his Embaſſadours, as without repentance to ſuffer them to paſſe unpuniſhed and unrevenged? Doth not he himſelfe tell us, that a bare contempt of his miniſters, much more all violent and other injurious treatings of them, reflect in the upſhot upon himſelfe, and his father? He that deſpiſeth you, deſpiſeth me: and he that deſpiſeth me, deſpiſeth him that ſent me, Luk. 10.16. They have their commiſſion from him, and he hath his from his father: He ſends them, and his father him. As my father hath ſent me, even ſo ſend I you, Joh. 20.21. If then we ſlight, wrong, or violencep. 80them, both he and his father may juſtly interpret it, as done unto themſelves.

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

p. 81But indeed his juſtice doth not goe alwaies in the ſame path, or pace. His patience many times grants a reprive unto his greateſt enemies, during their lives here on earth. Latter ages have hardly afforded a more bloudy, and cruell adverſary unto the Church of Chriſt, then the Duke of Alva: and yet Chriſt ſuffered his hoare head to goe downe to the grave in peace. But there will come a day of wrath, and revelation of the righteous judgment of God, and Chriſt. And then Chriſt will put all his enemies under his feete: His father will make them all his footſtoole. Then the ſtouteſt, and proudeſt of his enemies ſhall be ſufficiently ſenſible of their Impotency, and when it is too late, repent their mad and ſucceſſeleſſe aſſaults of his kingdome. And the kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and every bond-man, and every free-man, ſhall hide themſelves in the dens, and in the rocks of the mountains; and ſhall ſay to the mountaines and rocks, fall on us, and hide us from the face of him that ſetteth on the throne, and from the wrath of the lamb, Rev: 16.15,16.

How will the boares out of the wood, that have waſted the vineyard of the Lord, and the wild beaſts of the field, that have devoured it, Pſal. 80.13. The Foxes, the little Foxes, that ſpoile the vines, the tender grapes, how I ſay, will they be filled with deſpaire and confuſion, when they ſhall come to be cenſured for this by the Lord of the vine-yard? How will they be able to look in the face the Lord of the harveſt, whoſe chiefe deſigne hath been to hinder the ſending of labourers into the harveſt; & to obſtruct their worke, and labour there in? how will thoſe Tobiak's and Sandallat's, &c. be confounded, who have uſed all their intereſt and power in the world to oppoſe the building, repairing and reforming of the houſe, the Church of God, when for this they ſhall be called unto an account by the ſonne, that is Lord of the houſe? When thoſe that have all their lives long been obſtinate profaners, and impugners of the ſabbath, and all other ordinances, when they ſhall ſee their judge, the Lord of the Sabbath and all other ordinances, how unſpeakable will their horror, and amazement be? One great part of the torments of thoſe, that have waged warre againſt the ſaints, will be, that the doome of the everlaſting ſtate of their ſoules is to proceed out of the mouthp. 82of the King of Saints. No tongue can decypher, no heart imagine the terrours that will overwhelme thoſe wolves, that have worried the ſheepe of Chriſt, when they ſhall ſee themſelves drag'd unto the tribunall of the great ſhepherd of the ſheepe. At that laſt day the lot of all Chriſts enemies will be fatall, and diſmall, and Chriſt himſelfe giveth ſo comprehenſive a character of his enemies, as takes in all, that in the Church viſible are not active for his cauſe, and glory; all that concurre not with him in promoting the ſalvation of mens ſoules; all that endeavour not according to their callings to gather in unto his Church. He that is not with me (ſaith he) is againſt me: and he that gathereth not with me ſcattereth abroad, Math. 12.30.

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

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

But now Chriſt will handle none of his enemies with more rigour, then thoſe, that take a commiſſion from him. If the builders reject the head of the corner, the chiefe corner ſtone, what can they expect, but either to fall on this ſtone, or to havep. 83this ſtone fall on them, and ſo to be broken in pieces unto perdition, to be ground unto powder, to periſh utterly by the higheſt degrees of puniſhment. What Prince or ſtate but would moſt ſeverely puniſh the perfidiouſneſſe of ſuch Embaſſadours, as being ſent to pacify a rebellion ſhould underhand animate unto it? Oh, what doth more encourage, and harden men in their rebellion againſt Chriſt, then the diſobedience of thoſe, whoſe office it is to take them off from it? Rebels againſt Chriſt are unmeete orators to perſwade unto loyalty, & ſubmiſſion unto him, becauſe altogether unlikely to prevaile. We are Embaſſadours for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead, be ye reconciled to God, 2 Cor. 5.20. But the Rhetorick of our Pulpits will never wooe men hereunto, when our lives ſpeake a contradictory language. It is altogether improbable, that we ſhould perſwade men to be reconciled unto Chriſt, when they ſee us our ſelves unreconciled, and in defiance of him; what more treaſonable almoſt in warre, then for commiſſion-officers to give aſſiſtance unto the enemy. Our miniſtery is a warfare, 1 Cor. 9.7. and is it not high treaſon then, for miniſters by their doctrine, or example, to give ſuccour unto, or to cooperate with the enemies of Chriſt Jeſus, the ſins and errours of their people.

For a captaine to exhort his ſouldiers to fight valiantly, and preſently to run over unto the enemy, will adde ſcorne and deriſion unto his treaſon: and we may ſay as much concerning miniſters exhortations of their people unto a ſpirituall warfare; if when they come downe from their pulpits, they runne over unto the tents of ſin, Satan, and the World, and march under their colours. I ſhall conclude this uſe with Math. 24. verſ. 48, &c. unto the end. Where we have the Character, and the puniſhment of a wicked miniſter. 1. the Character, his ſinne againſt Chriſt, his fellow miniſters, and his flock or people. 1. His ſin againſt Chriſt, is, unbeliefe of his judiciary power, one branch of his ſoveraignty: that evill ſervant ſhall ſay in his heart, my Lord delayeth his coming, verſ. 48. (2) We have his malignity againſt ſuch of his fellow miniſters, as are pious, and painfull: and ſhall begin to ſmite his fellow ſervants, verſ. 49. (3) We have his participation of, and fellowſhip with the ſins of his people: And to eate, and drinke with the drunken: verſ. 49. Laſtly, we have Chriſts puniſhmentp. 84of him for this: The Lord of that ſervant ſhall come in a day, when he looketh not for him, and in an houre, that he is not ware of: and ſhall cut him aſunder, and appoint him his portion with the hypocrites: there ſhall be weeping and gnaſhing of teeth, v. 50, 51.

Ʋſe 2. of Conſolation.A ſecond uſe is of Conſolation. A great comfort it was to Joſephs Brethren, when once they were reconciled unto him, that their brother was the ſecond perſon in the Kingdome, and governour of Egypt, and all the houſe of Pharaoh. So it is an unſpeakable conſolation unto all that are reconciled unto Chriſt, that the very humanity of Chriſt their elder brother is ſecond in authority unto the all powerfull Trinity, and that for theſe two following reaſons, becauſe they are aſſured 1. of communion in it, and 2. benefit by it.

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

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

p. 851. Then, if Chriſt as mediatour hath all power given unto him in heaven and earth, his members then may be confident, that nothing ſhall hinder their ſalvation; not ſinne, nor Satan, nor wicked men.

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

1. Againſt the guilt of ſinne. The father would never have thus highly advanced him, given him ſuch a vaſt and boundleſſe dominion, if he had not fully ſatisfied his juſtice, and cleared the debts of all his members. We reade in the relation of the proceedings againſt S^r Walter Rawleigh at the Kings bench barre at Weſtminſter 1618. October 28, that when he was demanded, why execution ſhould not be done upon him, according to the judgment pronounced at Wincheſter againſt him: His anſwer was, that he was told by his counſell, that in regard his majeſty ſince the ſaid judgment had been pleaſed to employ him in his ſervice, as by commiſſion he had done, it made void the ſaid judgment, and was a verification unto him, and gave him as it were, a new life, and vigor. This plea, though juſt and agreeable unto reaſon, and unto law too, as I have been informed by thoſe, that are very well skild in the lawes of the land, yet could not ſave the life of this worthy Gentleman with his partiall, and prejudiced Judges. Yet this we are ſure of, the commiſſion which God hath given unto Chriſt over all creatures in heaven and earth, may ſecure all true believers from the curſe, and condemnation of the law: for it was a reall acquittance and full diſcharge unto him, their ſurety, and ſo a virtuall pardon of them: Hence the anſwer, or apology of a good conſcience unto the cry of ſinne, the accuſation of the law, and the concurrence of this anſwer unto our ſalvation, is made by the Apoſtle Peter to depend upon the reſurrection of Jeſus Chriſt, his going into heaven, and his being there on the right hand of God, and the ſubjection of Angels, authorities, and powers unto him, 1 Pet. 3.21,22. Hence is it alſo that the Apoſtle Paul inferreth the non-condemnation of the elect rather from Chriſts exaltation, then his death; becauſe his exaltation is a cleere and full evidence, that his death is abundantly ſatisfactory unto the juſtice of God. Who is he that condemneth? It is Chriſt that died, yea rather, that is riſen againe, who is even at the right hand of God, p. 86who alſo maketh interceſſion for us, Rom. 8.34. many, ſin, Satan and the law, may be ready, and very forward to accuſe, but none of theſe have any power to condemne: for it is Chriſt that died for us. And in the death of ſuch a perſon, as Chriſt, there cannot but be a fulneſſe of ſatisfaction. But of this, without his reſurrection, we could have had but little aſſurance; and therefore that, with the following parts of his exaltation, the Apoſtle makes the chiefe ground of his confidence: yea rather that is riſen againe. He haith paid the utmoſt farthing; for he is delivered out of priſon. He is riſen, nay, he is exalted unto a throne, a crowne, a Kingdome: He hath all power given unto him, in heaven, and earth: He is ſate downe at the right hand of God; and there he hath authority to make interceſſion in the behalfe of all the elect for whatſoever he pleaſeth. If he were not diſburd'ned of the guilt of our ſinne, God would never have thus highly exalted him, never ſuffered him to have been thus neare him, to have had ſuch power, and prevalency with him. Becauſe the father hath committed all judgment unto the ſonne, Joh. 5.22. the ſonne himſelfe concludeth the freedome of all believers from condemnation. Verily, verily, I ſay unto you, He that Heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation: but is paſſed from death unto life, Joh. 5.24.

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

Secondly, The fulneſſe of Chriſts authority may comfort all his members againſt the power, rage, and raigne of ſinne, what complaint more uſuall with believers, then that of the violence of their luſts? Oh, ſay they, our corruptions are ſo powerfull and vigorous, as that we are afraid they will ſometimep. 87or other break out unto our either diſgrace, if not undoing: why! if they would but looke off from themſelves upon Chriſt Jeſus at the right hand of his Father, they might behold him inveſted with authority to mortify their moſt violent luſts, to ſubdue their moſt head-ſtrong corruptions. He gave his Apoſtles power againſt uncleane ſpirits to caſt them out, Math. 10.1. and to heale all manner of ſickneſſe, and all manner of diſeaſes. He gave the ſeventy diſciples power to tread on Serpents and Scorpions, and over all the power of the enemy, Luk. 10.19. So he gives unto his diſciples and members, power to caſt out uncleane habits, & every ſerpentine luſt, which are the ſpawne and broode of that great Serpent. Indeed no wind ſo boiſterous & impetuous as the unmortified paſſions of men, no ſea ſo tempeſtuous, ſo rough or reſtleſſe, as the hearts of unregenerate men, Iſa. 57.20. The wicked are like the troubled ſea, when it cannot reſt, whoſe waters caſt up wire and dirt. The ſea is calme ſometimes, but there is a perpetuall tempeſt in their boſomes, their luſts are alwaies raging, they are like a troubled ſea, when it cannot reſt, they caſt up nothing but mire and dirt: All their words and actions are not only ſinfull, but ſins, mire and dirt. But now Chriſt is ſuch a manner of man, as that he can eaſily rebuke both, the very wind & ſeas obey him, Mark. 4.41. He hath ſuch authority from his father, as that he can in all the elect with a word as it were, ſtill the wind of paſſion, and calme the ſea of ſinne, and ſtay it's proud waves.

Secondly, The fulneſſe of Chriſts power and authority yeelds comfort againſt the ſtrength, malice, and temptations of Satan. Chriſt hath the keyes of hell, and therefore they that have intereſt in Chriſt, have no reaſon ſlaviſhly to feare all the Divels in hell: Satan indeed is the prince of the power of the aire, but what is the power of the aire in compariſon of the power of our mediatour, All power in heaven and earth? Satan is compared to a ſtrong man armed, Luk. 11.21. but in the next verſe we find, that Chriſt is ſtronger then he, able to overcome, and bind him, to take from him all his armour wherein he truſted, and to divide his ſpoiles, Math. 12.29. Luk. 11.21,22. The Seed of the woman is able to overpower the ſeed of the ſerpent, the utmoſt miſchiefe that the ſeed of the ſerpent, the Divell, and his inſtruments can doe, is, but to bruiſe the heele, and that isp. 88no mortall wound, for it is farre from either head or heart: but the ſeed of the woman, Chriſt Jeſus, ſhall bruiſe the head of the ſerpent, that is, deſtroy the power, the Kingdome, and workes of the Divell, 1 Jo. 3.8. It is true, we wreſtle not againſt fleſh & blood, but againſt principalities, againſt powers, againſt the rulers of the darkneſſe of this world &c. Eph. 6.12. But let us be ſtrong in the Lord Jeſus, and in the power of his might, for it is a power farre above all principality & power & might and dominion, &c. Eph. 1.21. Chriſt is the head of all principality and power, Col. 2.10. And therefore Paul had good reaſon to be perſwaded, that neither Angels, principalities, nor powers ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord.

Laſtly, The fulneſſe of Chriſts authority is a ſupport, and comfort unto all that belong unto him againſt oppoſition of men, whether violent by perſecution, or fraudulent by hereſy, & ſchiſme. Why ſhould any member of the Church be diffident, and diſtruſtfull of it's owne, or the Churches ſafety? ſeeing the head of the Church, who hath the key of David, openeth, and no man ſhutteth, and ſhutteth, and no man openeth, that is, governeth and protecteth his Church irreſiſtably: if we take the word (irreſiſtably) in oppoſition unto a final, complete, and victorious reſiſtancy, why ſhould we feare the malice and enmity of weak men, as long as we have the love and favour of ſo potent a Saviour? if he be our friend, no matter though we have all the world for foe, If he be with and for us, who can be againſt us, Rom. 8.31. In that terrible invaſion of Iſrael by Shalmanaſer, which ended in the utter ruine, deſolation, and captivity of the whole nation, deſcribed Iſay. 8. ult. to be a time of trouble and darkneſſe, and dimneſſe of anguiſh, far ſurmounting their former troubles, though very great and grievous cap. 9.1. yet the prophet goeth to ſupport the ſinking ſpirits of the believing and penitent party with the promiſe of comfort and liberty, v. 2, 3, 4. the ground of all which he makes to be Chriſts ſoveraignty verſ. 6. though the remnant of Chriſts people amongſt the captiv'd Iſraelites walked in darkneſſe, and dwelt as it were in the ſhadow of death, yet they ſhall ſee a great light verſ. 2. the light of ſprituall comfort and deliverance ſhall ſhine upon them, they ſhall joy according to the joy of harveſt verſ. 3. they ſhall be freed from the bondage of their ſpirituall enemies; the yoke of their burden, thep. 89ſtaffe of their ſhoulder, the rod of their oppreſſours ſhall be broken, as in the day of Midian, verſ. 4. for unto us a child is borne, unto us a ſon is given, upon whoſe ſhoulders the government of the Church & the whole world is caſt verſ. 6. And this government is managed, as by unconceivable wiſdome, He is the wonderfull Counſellor, ſo by unſpeakable love, the Zeale of the Lord of Hoſtes will performe this. And the ground of this aſſertion is his relation unto us, He is our everlaſting Father, v, 6. If the Church be full of diſorder and Confuſion, 1 Cor. 14.32. if the Spirits of the prophets be not ſubject to the prophets, 1 Cor. 12.17. if the whole body affect to be the eye, and the hearing, why! his government is upon the throne of David and his king dome to order it; if the Church be in a weake and tottering condition, his government is upon the throne of David, and upon his Kingdome to eſtabliſh it, verſ. 7. We find Pſal: 80. that when the hedges of the Church of Iſrael were broken downe, the hedge of diſcipline, the hedges of God and the Magiſtrates protection, verſ. 12, 13. ſo that all they which paſſe by the way did pluck her: The Beare out of the wood did waſt it: and the wild beaſt of the field did devoure it. Why then! the alone refuge and Sanctuary of her genuine members was, the exaltation of Chriſt, verſ. 17, 18. Let thy hand be upon the man of thy right hand: upon the ſon of man whom thou madeſt ſtrong for-thy ſelfe; So will we not go… back from thee. As if the Pſalmiſt ſhould have ſaid, if our bleſſed Saviour be highly exalted, & a name given him above every name, and hath all power given unto him in heaven and earth, why then we may wax confident of our perſeverance, for he wil imploy this his power and authority to preſerve us from Apoſtacy and defection, the ſhipwrack of faith and a good conſcience, ſo that we ſhall never draw back unto perdition, Heb. 10.39. And this will ſatisfy and compoſe our ſpirits, let the world goe how it will, let all things be turned topſy turvy, ſo as we goe not back from thee O Lord of Hoſtes, ſo long as there is not in us an evill heart of unbeliefe, we hope we ſhall poſſeſſe our ſoules in patience. Though the vineyard of the Lord be burnt with fire, and cut downe, though there be ſcarce left among us ſo much as the face of a Church viſible, men may throw us out of our earthly enjoyments, they may ſhut us up in a deep and darke dungeon, and there exclude the light of the Sunne from us, but in ſuch a condition the power of our Mediatour ſhould uphold our ſpirits; He hath the Key of p. 90David; and openeth and no man ſhutteth, if he open heaven gates unto us, not all the men in earth, not all the Devils in hell, are able to ſhut, or barre them againſt us. If we be caſt upon a time of trouble, ſuch as never was ſince there was a nation even to that ſame time, why at that time Michael ſhall ſtand up, the great Prince which ſtandeth for the children of thy people, and at that time thy people ſhall be delivered every one, that ſhall be found written in the booke, Dan. 12.1. This place of Daniel you may expound by Revel. 12.7. where we have a warre raiſed in heaven, that is, in the Church of God, by the Dragon and his Angels, that is, Satan and his adherents, but they are encountered by Michael and his Angels, who give them a totall rout and overthrow, verſ. 8. They prevailed not, neither was their place found any more in heaven. They had no more power to tyrannize over the Church. And it is obſervable, that the Inſtruments of this great victory are none but poore martyrs; for ſuch as theſe were the Angels of Michael, that is Chriſt, deſcribed to be, verſ. 11. They loved not their lives unto death. The ſtrongeſt weapons of their warfare are their ſufferings. The victory that overcometh the world is the faith and patience of the Saints, 1 John. 5.4. The ſhedding of their blood drawes blood from their adverſary, and their death puts life into the cauſe which they dye for; ſo that we may ſay of them as of the King of Sweden at the Battell of Lutzen, they conquer when they are killed. If that befall our Church which Paul foretold of the Church of Epheſus, that grievous wolves enter in among them, not ſparing the flock, Act. 20.29. If foxes ſpoyle the vines and tender grapes, Cant. 2.15. If hereticks, falſe teachers, ſeduce weake Chriſtians, eſpecially new converts, why he is the great ſhepherd of the ſheepe, and is able to repreſſe them and chaſe them away: If never ſo malitious & potēt adverſaries aſſayle the houſe, the Church of God, why Chriſt is the Lord of the houſe, and he is faithfull to him, that appointed him, Heb. 3.2. & therefore there is no need of any other garriſon for it's protection, then his power, and care, Pſalm. 2.1,2,3,4,9. the Kings of the earth ſet themſelves, & the rulers take counſell together, againſt the Lord, & againſt his anointed, ſaying. Let us breake their bands aſunder, and caſt away their cords from us. He that ſitteth in the heavens ſhall laugh: the Lordp. 91ſhall have them in deriſion. Thou ſhalt breake them with a rod of Iron, thou ſhalt daſh them in pieces like a potters veſſell. If ten Kings that have one mind, and have given their ſtrength and power unto the Beaſt, make warre with the Lamb, the Lamb ſhall overcome them, for he is Lord of Lords, and King of Kings, Rev. 17.13,14. To conclude this firſt branch of this uſe of conſolation. The Apoſtle Paul having ſpoken largely of the Soveraignty confer'd upon Chriſt in his exaltation, Heb. 2.5,6,7,8. in the end of the eight verſe he moveth a doubt againſt it, but now we ſee not yet all things put under him; we ſee it indeed with an eye of faith, but not with an eye of ſenſe, and carnall reaſon; we may ſay of that as the Apoſtle doth of the future ſtate of the Saints of God, it doth not yet appeare what we ſhall be, but we know, that when he ſhall appeare, we ſhall be like him, for we ſhall ſee him as he is, Joh. 3.2. but though it doth not yet appeare, yet we believe it, and faith is an evidence of things not ſeen, Heb. 11.1. And the Apoſtle in his anſwer unto the doubt layeth downe a very good argument for the ſtrengthening of our faith herein. But we ſee Jeſus who was made a little lower then the Angels for the ſuffering of death crowned with honour and glory, verſ. 9. ſeeing he is crowned with glory, and placed at the right hand of God, and then hath all power given unto him, in heaven, and earth, he will exerciſe this his power, and authority, for the good of his Church and overthrow of his enemyes, and at the laſt day he will put all, either perſons or things, that oppoſe him, abſolutely under his feete, he will ſubdue them and trample upon them as upon a footſtoole.