A TREATISE Concerning THE FULLNESS OF CHRIST, Considered ACCORDING UNTO 

1 His relations.  
2 His Natures, Divine and Humane.  
3 His twofold state of Humiliation and Exaltation.    
OXFORD, Printed by H. H. for Th: Robinson. 1656.   

UNTO HIS HONOURED FRIEND COLONEL HENRY HENLY, A worthy example of personal piety, and public affections, HENRY JEANES, With his unfeigned prayers for the prosperity of him, and his, devoteth this part of his labours.   

THERE DWELLETH IN CHRIST ALL FULLNESS.  COLLOSS: 1.19. 
For it pleased the Father, that in him should all fullness dwell.  
FRom verse the 15th, unto the 20th, we have a full, and pithy description of our Redeemer, Christ Jesus; and that by his inward, by his outward relation. First, by the  relation he beareth unto his Father, in the beginning of the 15th verse; who is the Image of the invisible God. As for his  relations; they are either unto the creatures, in general, or else unto the Church, in special: Unto the creatures in general, he carrieth the relation▪ 1. Of first borne; the first borne of every creature: the latter part of the 15th verse. 2. Of Creator and Preserver, verses 16th and 17th. Unto the Church in special he is referred, as head, verse 18th. And he is the head of the body, the Church. Of which relation we have an amplification, a confirmation.  
1. An amplification from two other titles dependant thereon, and resulting therefrom: Who is the beginning, the first borne from the dead, that in all things he might have the pre-eminence: Who is the beginning; that is, the cause and principle unto all his members of their resurrection; of their spiritual resurrection from the death of sin here; of their corporal resurrection from the grave, the death of nature hereafter. The first borne from the dead; the first that was borne from the dead; that is, the first that risen by his own power, unto a present and plenary participation of glory: That in all things he might have the pre-eminence, In that he was not only a Creator, and Preserver of the living, but also a raiser, and restorer of the dead. Of this relation of headship unto his Church we have 2 a Confirmation, from his fitness, and qualification for it. For it pleased the Father, that in him should all fullness dwell Upon which words we may look 1. according to the reference they have of a proof unto the foregoing. 2. as they are in themselves.  
1. According to the reference they have of a proof unto the foregoing, which is implied in the particle, (for.) Here to clear the Apostles meaning, we must know, there is wanting this proposition: He, in whom all fullness dwelleth, is to be the head of the Church. This is to be supplied, as necessarily understood, and then we have a full, complete syllogism to prove Christ the head of the Church. He, in whom all fullness dwelleth, is to be the head of the Church, because qualified, and fitted for it; but in Christ dwelleth all fullness, and that by his Father's decree▪ therefore he is the head of the body, the Church. In the head of the Church, you see, there resides all-fulness. Were it not so, the Apostle had reasoned but weakly, in inferring Christ's being head of the Church, from the dwelling of all-fulness in him. If any one want this fullness, it will go well with him if among the members of the Church he can find a place; of head, the name, and honour, he cannot challenge, without the just imputation of excessive, both pride, and folly. I cannot but marvel then, how it comes about, that the Popes of Rome have for a long time laid so eager claim unto this title: for what fullness, save that of sin, and Satan, can be ascribed unto the greatest part of them, since their arrogant, and sacrilegious usurpation of this incommunicable attribute of our Redeemer. We may say of them as Paul of the Gentiles, Rom. 1.29: they are filled with all unrighteousness fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity: & of this, the miserable face of almost whole Christendom is too palpable an evidence. Antichrist is styled in scriptures that man of sin, 2 Thes. 2.3. For this reason perhaps, because he is not only full of sin, but the fullness of sin dwelleth in him. Satan hath filled his heart, as Peter spoke of Ananias, Act. 5.3. And good reason there is, Satan should communicate unto him a double portion, the greatest portion of his spirit, for he is his eldest son, the son of perdition, 2 Thes. 2.3. his vicar-general, the most powerful and universal agent he hath here upon earth.  
Thus you see standeth the context. If we look upon the words, as they are in themselves, so for the better unfolding of them, we must know, that in Christ there was a manifold fu●ness according to the divers considerations of him; and considered he may be either relatively, or absolutely.  
1. Relatively, and so again three ways.  
1. As an object of all promises, and prophecies delivered under the law: and also as an antitype unto legal types and ceremonies. And so there was in him that fullness of truth, of which the Evangelist St. John speaketh, John. 1.14. The word was made flesh, and dwelled amongst us, full of grace, and truth. He is said to be full of truth, because he is the performance of the promises, the fulfilling of the prophecies, the fulfilling of the typical prefigurations, of the whole ceremonial law. Quia plenus gratiae, saith Bonaventure, tulit peccata; quia plenus veritatis solvit legis promissa: because full of grace, therefore he bore our sins in his body on the tree, and so suffered the curse of the Law; because full of truth, therefore he accomplished all the promises of the old Testament. In him all the promises of God were yea, and Amen, 2 Cor. 1.20. Now, I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, Rom. 15.8. Full he was of truth, because in him were fulfilled all the prophecies, that ran of the Evangelical Church, and therefore he is said Dan. 9.24. to seal up the vision and the prophecies. Quoniàm Christus est signaculum omnium prophetarum, adimplens. omnia quae retro erant de eo nunciata, as Tertullian contra Judaeos observeth upon the place. Because Christ is the seal of the prophets, fulfilling whatsoever was foretold of him. Full he was of truth, because he made good the prefigurations of the whole ceremonial law. In them there was an emptiness; they were but shadows, figures, Col. 2.17. A fullness then there must be in Christ, who is the body of those shadows, the substance of those figures: In him they were to be filled full, fulfilled, perfected, and accomplished. And so the new Testament, whereof he is the substance, is said, by Aquinas, to fill up, or fulfil the old, because whatsoever was promised, or prefigured in this, is really, and truly exhibited in that, 1 a ² ae quaest. 107. Art. 2. Whereas it is said, Col. 2.9. that in him dwelleth all fullness of the God head bodily, Lombard thinks that bodily, is as much as completiuè: So that he understands by the words, Christ's fulfilling the signs, and ceremonies of the law: For as they are said to be shadows of things to come, not in a proper, but metaphorical sense, and in reference to them God was said to dwell in the material Temple, made with Hands, only umbratilitèr, after a typical, dark, umbratile, and latent way: Even so the fullness of the Godhead is said to dwell in him bodily, only metaphorically, in opposition to legal shadows, because God by him accomplished whatsoever they prefigured, or shadowed.  
Hence than we may infer the plucking away of Moses his vail, the abrogation of all Levitical sacraments, sacrifices, observances, all typical ceremonies whatsoever. When we have Christ the Antitype, there is no need of the ceremonies, the Types: they are as the bones, Christ as the marrow; and therefore the perverse Jews are fitly by Jerome compared unto dogs, in that as dogs they do as it were only gnaw the bones, dote on the bare types, and in the mean while neglect Christ Jesus, the marrow, Mannah hidden in them. The law was given by Moses, full of types and shadows, void and empty of grace, but grace and truth came by Jesus Christ, John. 1.17. As grace to pardon the breaches., to remove the curses, to enable for obedience unto the precepts of the moral law; so truth to abolish the types, and resemblances of the ceremonial law. Whereupon he is termed the end of the law, Rom. 10.4. to note, that all the ceremonies of the law had in him their perfection, and accomplishment, and consequently period, and abolishment. They were but figures, and presence of the truth nullifies all figures; they were but shadows, and presence of the body, and substance evacuates all shadows: they were but obscure glimmerings, weak and faint representations, dark and misty prefigurations of the day spring from on high, that is, a light to them which sat in darkness, a light to enlighten the Gentiles, and the Glory of the people Israel. When this light therefore is risen upon the world, they must needs vanish, it's brightness and lustre cannot but dim tapers, and candles in comparison of the sun of righteousness: and approach of the sun makes all lesser lights useless. Bernard in his first Homily super missus est, tells us, that the promises made of Christ unto Abraham, Isaac, and Jacob were as the seed, the types foreshadowing him as the blossoms, Christ himself as the fruits.  
Answerable unto which is that of Aquinas prim. secun. quaest. 107. Art. 3: that the new Testament, where of Christ is the sum, is contained in the old, tanquam frumentum in spicâ, tanquam arbor in semine. Now prodeunte fructu, flos decidit; quia veritate apparente in carne, figura pertransit: when the fruit appears the blossom falls off; when the truth appeareth in the flesh, the figure thereof passeth away. All Levitical rites were but promissiva signa, as Austin termeth them, predictions of Christ to come, and therefore farther observation of them would be a flat, and real denial of Christ's coming in the flesh. But now this cessation of the ceremonies was not at once, in an instant, but sensim, paulatim, saith Austin, leisurely by degrees, by little and little. As the mystery of our redemption signified by them, had its inchoatum in the cratch at the birth of Christ, it's consummatum on the cross, at the death, and passion of Christ. Even so the ceremonies of the law themselves began to cease upon Christ's coming, but were together with the sins of the world to be utterly canceled upon the cross, Ephes. 2.15,16. Col. 2.14. Aquinas prim. secun. quaest. 103. Art. 3. upon the first breaking out of the light of the sun of righteousness upon the world, all shadows began to waste & lessen: Upon the initial promulgation of the Gospel in Christ's own personal preaching, nay, upon the very proclamation of Christ's approach by his forerunner, John Baptist, the ceremonial law was in the wain; and therefore it is said, that the Prophets, and the law proph●…sied until John, Math. 11.13: because, however the ceremonial law was not abrogated by John, or as soon as John preached, yet aegrotare tunc caepit, as Maldonate hath it, non multò post Christi mortem moritura; it thereupon began presently to languish, weaken and sicken; and upon the cross it actually gave up the Ghost: To which purpose some have observed, that the last character of the Hebrew Alphabet was a plain figure of Christ's cross, to show, that his sacrifice thereon ended all legal sacrifices, and ordinances whatsoever. But now, however ceremonialia presently upon Christ's death became mortua, dead, void of all efficacy, and power to bind, yet were they not mortifera, deadly, until there was a plenary promulgation of the Gospel. And therefore the Apostles gave them an honourable funeral by observation of them, even after their power of obligation was quite expired in Christ's death.  
From this abrogation of Jewish ceremonies some of the ablest patrons of humane ceremonies of mystical signification, do allow us to dispute against the pedagogy, and school of them, whereby the mysteries of faith, and doctrines of the gospel are wrapped up in new shadows, which God had freed from the old, which were of his own institution, and meant to have published plainly by the preaching of the Gospel, and Sacraments, a clearer kind of teaching; and not again to be adumbrated by new shadows: for this were to turn us back to our spelling book. So Doctor John Burges in his rejoinder to Ames pag. 265. 267 268.  
But the old Non-conformists were not content with this, but argued hence farther for the abolishing of all significant ceremonies of humane institution whatsoever, not only those which Doctor Morton termeth Sacramental, which signify some grace conferred by God, but also those, which he calleth moral, which signify man's spiritual duty, and obedience towards God; such as the surplice, cross, etc. Neither is this inference so irrational, as the Prelatical party have heretofore represented it. To make which appear, I shall desire you to take notice of that, which the judicious Mr. Bayne observeth on Col. 2.17.  
The Papists (saith he) may hence be in part answered: they object, that their ceremonies are not here condemned, but such as signified Christ to come. Though in other regards they are taken away then of signification, yet they must know signification respecting Christ is twofold. 1. Of that, which concerneth his own individual person, as his manifestation in the flesh, suffering, etc. 2. Of that which representeth any thing to be done in the body of Christ mystical, to be done spiritually of Believers. And that Christ is to be taken here in this latitude 
a If that of the Fathers may go for currant, that distinction of ●l●ven footed beasts, and such as chewed the cud, did teach, that Christians must be discreet, and given to meditate on the word, though it is liker that the permitting them only pure creatures, did signify, that we must desire the sincere milk and food of the Gospel: or creatures of middle nature d●d admonish us, how our spiritual food of knowledge though it be fare higher than the world; yet it is fare inferior to that we shall be fed with when we walk by sight.  he doth not barely affirm, but prove. Indeed that divers Jewish ceremonies were only moral signs, signifying unto us moral duties, is affirmed by most expositors, upon the books of Exodus and Leviticus. That the ceremonial difference betwixt meats enjoined, Levit. 11: had a moral signification, the Fathers generally held, as you may see in Bishop 
b Veteres plerumque moralem illam significationem consectantur in suis commentariis; & sigillatim ostendunt in prohibitis animalibus affectus & mores pravos esse fugiendos. Sic Origines, Hom. 7. in Levit. Sic Tertul. de cibis Judaic. unde non pigebit quaedam adscribere; ut homines mundarentur pecora culpata sunt, scilicet ut homines qui eadem vitia haberent, aequales p●coribus aestimarentur. Et paulo post in 15. animalibus mores depinguntur humani, & actus, & voluptates; mundi sunt fi ruminent, id est, in ore semper habeant praecepta divina, etc. Cum suem edi prohibet lex, reprehendit caenosam, & luteam, & gaudentem vitiorum sordibus vitam. Haec & multa plura Tertul Eandem rationem sequitur Theodoret quaest. 11. in Levit. Et Augustinus totam rem paucis hisce verbis complectitur, Quos cibos, inquit, Judaei vitabant in pecoribus, nos vitare oportet in moribus.  Davenant, in his Commentary on Col. 2.17: where he allegeth divers sentences out of them, wherein they explain, what they thought it to be. In the first seven days of the Passeover, the Jews were by the ceremonial law to eat unleavened bread, and to put away leaven out of their houses, Exod. 12.15.  
Now that the duty of Believers was shadowed by this ceremony, appears by Paul's application of it, 1 Cor. 5.7,8. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our  is sacrificed for us. Therefore let us keep the feast not with old leaven, neither with the leaven of malice, and wickedness: but with the unleavened bread of sincerity and truth.  
Thus you see clearly proved, that many legal ceremonies did only shadow out some duty to be performed by Believers, who are the body of Christ. And this place, Col. 2.17: is to be extended unto all legal rites whatsoever, and therefore all of them are to be abolished, not only those, which signified Christ to come, but also those, which taught the Church by their signification. Now from this ground the Authors of the abridgement of that book, which the Ministers of Lincoln Diocese delivered to King James, pag. 41.42. conclude, that all humane ceremonies, being appropriated to God's service, if they be ordained to teach any spiritual duty by their mystical signification, are unlawful. It is much less lawful for man to bring significant ceremonies into God's worship now, than it was under the Law. For God hath abrogated his own, not only those that were appointed to prefigure Christ, but such also as served by their signification to teach moral duties, so as now (without great sin) none of them can be continued in the Church, no not for signification. Of this judgement were the Fathers in the Council of Nice, and Austin, Martyr, Bullinger, Lavater, Hospinian, Piscator, Cooper, Westphaling, and others. And if those ceremonies that God himself ordained to teach his Church by their signification, may not now be used, much less may those which man hath devised. This reason our Divines hold to be strong against popish ceremonies, namely, Calvin, Bullinger, Hospinian, Arcularius, Virel, D. Bilson, D. Rainolds, D. Willet, and others. Yeae this is one main difference which God hath put between the state of that Church under the Law, and this under the Gospel, that he thought good to teach that by other mystical ceremonies, besides the ordinary Sacraments, and not thiis. And of this judgement is Calvin, Bullinger, Chemnitius, Danaeus, Hospinian, Arcularius, our book of Homilies, D. Humphrey, D. Rainolds, D. Willet, and others. All which Divines do teach that to bring in significant ceremonies into the Church of Christ is plain Judaisme. This argument so pinched Bishop Morton, and after him D. John Burges, who undetook in his behalf to rejoin unto the reply of D. Ames, as that to avoid the force of it, they both affirmed, that the use of some Jewish rites with a mind or intention not Jewish, is lawful; and they instance in circumcision, as it is used under Prester John, not as a Sacrament or as necessary, but as a national, and customary rite. The falsehood and danger of which assertion, you may read at large confirmed by D. Ames in his fresh suit against ceremonies, pag. 274, 275, 276, 277.  
Lastly, we may hence learn, what a gracious mercy of God it is unto us to be reserved until this time of Reformation, as the Apostle terms the time of the Christian administration of the Covenant of Grace, Heb. 9.10. wherein we have fully, and really exhibited that, which was but promised, and foreshadowed unto the Jews. Of his fullness have we received grace for grace, John. 1.16. that is, (as chrysostom expounds the words) for the grace of the old Testament, the grace of the new; for dark figures, and resemblances, the things figured and resembled, for obscure shadows, the very truth and substance: for the paschal lamb, the Lamb of God. For typical sacrifices, the true expiatory sacrifice of Christ Jesus himself: for typical high Priests, a great high Priest, that is passed into the heavens, Jesus the Son of God, Heb. 4.14. For a Mosaical Tabernacle, a true, a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building, Heb. 9.11. For that antiquated, and abrogated way unto the Sanctuary, the blood of beasts, or the material vail, which was dead, uneffectual, unable to bring to everlasting life, we have a new and living way, which Christ himself hath consecrated for us, the flesh, the humanity of Christ, Heb. 10.20.  
Those words of our Saviour, Mat. 13.16,17. Luk. 10.24: however they be chief to be understood concerning the Apostles, & such disciples as bodily conversed with our Saviour, yet they may be extended in some degree, and proportion unto all Believers, after the manifestation of Christ in the flesh. It may be said unto every one of them, Blessed are your eyes, for they see; and your ears for they hear. Blessed are the eyes, which see the things that ye see: For many. Prophets and Kings and righteous men have desired to see those things, which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.  
Indeed the Church before Christ, as our Saviour said of Abraham. John. 8.56: saw the day of Christ, his coming in the flesh afar off, through a vail, or cloud of ceremonies, and by the faith of prophecy, Heb. 11.13. But we see it by the faith of History. Unto them Christ was, as a Kernel hidden in the ground, as contained within God's promises. Unto us he is as a branch grown forth, Isai. 4.2. 
Diodati.  Hence it is, that the ceremonies of the old Testament were Prophetical, prenunciative of things to come; the Sacraments of the new Testament Historical, commemorative of what is past. As therefore the truth of History is held to be more real, than the truth of prophecy; because it is a declaration of a real performance of that, which was promised. So the Christian administration of the Covenant of grace may be said to contain in it a fullness of truth: that is, a more real verity, than the Levetical, or Mosaical. According to the which difference, as is observed by the reverend Morton, in his book of the institution of the Lord's Supper, pag. 213. St. John the Baptist was called by Christ, a Prophet, in that he foretold Christ, as now to come; but he was called more than a Prophet, as demonstrating, and pointing him out to be now come, Math. 11.9. Joh. 1.15,29. The ceremonial law, saith the Apostle, had a shadow of good things to come, and not the very Image of the things, Hebr. 10.1. In which words Calvin, Pareus, Cornelius Alapide, and others, conceive that there is an allusion unto the custom of Painters, whose first rude or imperfect draught is termed a shadow, or adumbration, upon which they lay afterwards the lively colours, & so draw the Image unto the life with all its lineaments. The rites of the old Law were but a rough draught, but obscure, and confused shadows in respect of the ordinances of the Gospel, which are a lively, and express Image, a distinct and perfect picture of Christ and his benefits. Thus you see Beloved, that God hath respited us to live in a time of greater light, and fuller revelation than the Patriarches lived under. O, let us not receive so great a grace of God in vain, but walk suitably thereunto: let us improve this privilege unto the best advantage of our souls by making use of it, as an engagement unto a greater eminency in knowledge and piety, than was in those days. O! it were a shameful and ungrateful part, that the Saints of the old Testament should see farther, better, and more distinctly, through the cloud of ceremonies, a light that shone in a dark place, 2 Pet. 1.20: then we through the clear mirror of the Gospel, in which we may with open face, behold the glory of Christ shining, 2 Cor. 3.18. that their souls should thrive, grow fat, and full with the shadows of the Law, and ours be lank and lean with the more solid, and substantial ordinances of the Gospel.  
2. Christ may be considered under the relation of an head unto his Church; and so the Church belongeth unto him, as his fullness. The Church, which is his body, the fullness of him that filleth all in all, Ephes. 1.23. This assertion at the first blush, seemeth very strange. For if in Christ dwell all fullness; all the fullness of the Godhead, bodily, Col. 2.9. If he be all in all, if he fill all in all, how then can either the Church triumphant, all whose members own all their perfection unto his influence, or the Church militant, which, alas! is but a company of poor creatures, and sinners, empty of all good, save what floweth from him, be possibly imagined to be his fullness, any ways to fill and perfect him? why the very proposal of the doubt in some sort clears it. That which in the text seemingly contradicts the Churches being Christ's fullness (he filleth all in all) insinuates after what manner it must be understood: for from Christ's being of himself so full, as that he filleth all in all, the inference is not only easy, but necessary, that the Church is not his inward fullness, serving to supply his defects, and inwardly to fill and perfect him; but only his outward fullness, serving to magnify his mercy, and outwardly to fill and honour him; and from her he hath indeed an external filling glory, and perfection. Even as a King receiveth glory from his subjects, in the multitude of the people is the King's honour, Prov. 14.28. or as a husband is honoured by a virtuous wife, She is a crown to him, Prov. 12.4. A Father credited by his offspring, children's Children are the crown of old men, Prov. 17.6. Or as a Gentleman is graced by his numerous retinue. Aquinas upon the place saith, that the Church is Christ's fullness, even as the body may be said to be the fullness of the soul: And the body may be so termed, because it is for the service of the soul, because the soul works in, and by it; and without it cannot put forth many of its operations. So the Church is for the service, praise, and glory of Christ, Isai. 43.21. Christ exerciseth, and manifesteth the power and efficacy of his spirit in her: She is, as it were, a vessel, into which he poureth his gifts, and graces. Without a body how can the operations of the soul be visible? And if it were not for the Church, how could the power, and efficacy of Christ's grace be discernible? As a general, or Commander may be said to be filled, when his army is increased, his conquests enlarged; so Christ, when Believers are added unto the Church, Acts. 2.47. The illustration is not mine, but Hierom's. The expression will not seem harsh, if we consider the titles of the Church in the old Testament. She is the glory of God, Isai. 4.5. Even as the woman is the glory of the man. 1 Cor. 11.7: a crown of glory in the hand of the Lord, and a royal Diadem in the hand of God, Isa. 62.3: the throne of his glory, Jer. 14.21. that is unto him a name of joy, a praise, a glory and an honour before all the nations of the earth, Jer. 13.11. and 33.9.  
For the further clearing of this text, we will consider Christ, personally, essentially, mystically.  
1 Personally, as he is Son, the second Person in the Trinity, having in the Godhead a subsistence distinct both from that of the father, and Holy Ghost; and so he is full of himself.  
2. Essentially, according to his natures, both Divine, and humane, as he is God, as he is man; and so also he is full by himself, full and perfect God, full and perfect man. So then the Church is not his fullness.  
3 Mystically, as he is head of his Church: and so he is not perfect without her, being his body mystical. So then the Church is his fullness. Can the head (saith the Apostle) say to the feet, I have no need of thee, 1 Cor. 12.21. Christ hath deigned to be our head: how then can he be full and complete without us? As a King, the head politic, though for his own particular person he be never so absolute, and excellent, yet as a King, he cannot be complete without Subjects: without them he may be a complete man, but not a complete King. So Christ, though as Son, as God, as man, he be every way full by himself, yet as head he accounteth himself maimed, and incomplete without his members; without them he may be a complete Son, God, man; not a complete head. For want of the term, which a relation respects, bringeth even a nullity of the relation: It being impossible to define, or conceive relations, but in reference to their terms. No man can be a father without children; a King without subjects: Even so nothing can be a head, which is destitute, of a body, and members.  
The ground of this is the near, and expresseless union between Christ, and his members, which is such, as that the members of the Church are said to be partakers of Christ, Heb. 3.14.  
And the Church hath a kind of subsistence in Christ, and consequently in the Deity. The Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ, 1 Thes. 1.1.  
Nay, hereupon the name of Christ is communicated unto the Church, 1 Cor. 12.12. As the body is one, and hath many members, and all the members are of that one body, being many are one body: so also is Christ.  
Where under the name of Christ not only the head, but the whole body of the Church is comprised. Jesus and all his members make but one Christ, one body, one person mystical.  
Whether ●or no this be the fullness in the text, is not much controverted. Indeed Theodoret with some few others have been of the mind that it is, but their gloss hath little colour from either the words or scope of the text.  
For, 1. the fullness spoken of in the text is an all-fulness. Now the Church (as Cornelius Alapide observeth) is barely styled the fullness of Christ, never the all-fulness of him.  
2. Zanchy allegeth another reason, which I for my part shall wave. The fullness of the text dwelleth in Christ-Now the Church (saith he) dwelleth not in Christ, however Christ dwelleth in the Church, and in the hearts of all his members by faith.  
But I cannot sufficiently wonder at the incogitancy of so learned and judicious a Divine, when I consider these following places of Scripture, Joh. 5.56. 1 Joh. 3.24. 1 Joh. 4.16. Psal. 90.1. Psal. 91.1. Psal. 101.6. Isai 33.14,15.  
3. But there is a third reason, which together with the first, is of a convincing nature. The all-fulness that is here said to dwell in Christ, is brought by our Apostle as an  qualification, in order of nature antecedent unto his relation of head unto the Church, his body. Whereas the Churches being Christ's fullness is consequent thereunto, and resulting therefrom.  
And besides, if we would speak properly, and strictly, it is not so much an attribute given unto Christ, as unto the Church.  
I should therefore dismiss any larger prosecution of it, and proceed; but because I intent to speak some thing of every branch of Christ's fullness, I shall therefore briefly hint the use and application, that may be made of this.  

Use 1. Of information.  1. Is the Church the outward fullness of Christ, considered as head, we may then be informed, what is the nature, and quality of her true members; that they are effectually called, and truly sanctified, linked unto Christ with an internal union by the bond of the spirit on his part, and of faith on theirs. Indeed as in the body natural there are hairs, nails, evil humours, and many other things, which yet belong not integrally thereunto, as proper members: So if we regard not the inward, and invisible essence, but the visible state, or outward manner of the Churches being, there adhere unto her many uncalled, unjustified, and unsanctified persons, but its only as excrements, or ulcers: For every true member of the Church is a part of Christ's fullness, and therefore must receive of his fullness grace for grace, must be endowed with all saving, and sanctifying graces, otherwise how can it concur to the making of Christ full, and complete.  

2. Refutation.  Whence 2. may be inferred the gross error of the Papists, in avouching, that external profession, and conformities, outward subjection to the Pope of Rome are sufficient to constitute one a true member of the Catholic Church, although he be a Reprobate, an Unbeliever, an Hypocrite, so gross as Judas, or Simon Magus, a professed, and notorious impious wretch, that is utterly devoid of all spiritual life, and grace whatsoever. If he take up a room in the Church, it matters not with them, though he neither do, not can perform vital actions, yet he shall pass for a true part thereof.  
This bold and unreasonable assertion receives a plain overthrow from this text. The Church being Christ's mystical body, is his fullness, and so every member of the Church is a part of his fullness, which cannot be affirmed of a Reprobate, unbelieving, hypocritical & graceless person, who is so fare from either filling, and honouring Christ, the head, or beautifying the Church, his body, that he highly dishonours him, and disfigures her. Spalleto therefore confesseth that Reprobates have a place in the Church, only presumtiuè, not veracitèr. Nay, so clear is the evidence of this truth, that it wrung from Bellarmine, even whilst he was opposing it, these following confessions, that Reprobates, unbelievers, Hypocrites, and wicked persons are only exterior parts, dry, dead, and rotten members of the Church, appertaining thereunto only as hairs, nails, evil and corrupt humours do unto the body of man: that they are knit unto the Church only by an external conjunction, not of the Church, nisi secundum apparentiam, & putatiuè, non verè: that they are not of the soul, but merely of the bulk, and body of the Church visible. Why, what could we ourselves say more in defence of our, and confutation of their opinions? He grants them to be but dry, dead, and rotten members of the Church; and should we admit such to be true, and proper members of the Church, what a corrupt, stinking, and carrion-like body should we attribute to our 
c Scripturae clare docent sanctam Ecclesiam Catholicam, quae Christi corpus mysticum appellatur, ex solis electis, vocatis, justificatis, & sanctificatis constare; Quia Ecclesia sancta▪ catholica, non modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi dicitur, ad Ephes. 1.23. jam cogitare apud vos, utrum membra mortua & putrida rectius dicantur complere corpus cui agnascuntur, an corrumpere, & deformare.  doct●ssimus Augustinus putavit speciosam columbam, id est, Sanctam Catholicam Ecclesiam, tali membrorum peste non ornari aut compleri, sed turpari; quia illa multitudo improborum Ecclesiae adjacet forin●…cus, & super numerum, ad quam Ecclesiam verè pertinet certus sanctorum numerus praedestinatus ante mundi constitutionem. Quandoquidem igitur soli pii & sideles persiciunt hoc corpus Christi, impii autem & infideles potius insiciunt, manifestum est ex impiis hoc corpus non constare. Tetrum ergo illud, tabidum & cadaverosum corpus, quod maximam ob partem ex mortuis & putridis membris coalescit, licet vicarium illud caput sibi unire baud dedignetur, verum tamen caput viva membra solummodo tan quam sua agnoscet & amplexabitur. Davenant. Determinat. quaest. 46. pag. 217.  Saviour? Is it probable, nay is it possible, that such a body should be the fullness of him, that filleth all in all? God forbidden, that ever we should be guilty of such blasphemy either in thought, or word. I appeal to any indifferent man's judgement, and conscience, whether or no, dead and rotten members perfect the head, complete and adorn the body, to which they are joined, or do not rather, as I said before, dishonour the head, infested and cumber the whole body. He confesseth that they are united to the Church but by an outward conjunction; and was ever any man so deprived of common sense and understanding, as to call a wooden leg a part of the body to which it was annexed; as to term wens, words, and moles, sores, and botches, members of the body, in which they were? To conclude this use, the Church is Christ's outward fullness, and therefore every true member of the Church externally perfects, and helps; as it were, to complete, and fill up Christ taken mystically, as head of his body mystical, the Church. Now I shall demand any ingenuous adversary, whether or no Christ be made the fuller, and completer by damned castaways, cursed hypocrites, whom unquenchable fire awaits, desperate impenitents given over to a Reprobate sense, and hardened Unbelievers, who are condemned already, upon whom the Wrath of God already abideth. Should Christ lack one of these, would he esteem himself maimed? were his body incomplete without them? or rather would it not remain the more complete, when all such are quite cut off from it? Thus you see, all that are in the Church, are not of the Church, do not belong thereunto as genuine and proper members. And thus much for information, and reformation of the judgement.  
I shall next proceed on to practical uses, and they are either of reprehension, exhortation, or consolation,  

Use 1. Of Reprehension.  1. To begin with those of reprehension.  
1. Is the Church Christ's fullness? then are they much overshot and deeply to be blamed, who stop their ears, and harden their hearts against Gods gracious and loving calling of them out of this wicked and miserabe world unto the glorious society of the Church. How would they canvas to be admitted into many other societies? Why, they are earnestly entreated, and wooed to be of this, by which yet true and greater honour would accrue unto them, than the Empire of the whole world could yield. For the Church is the fullness of him, that filleth all in all; Every member of the Church is a part of that f●lness; and yet they like fools, shall I say, rather like madmen, scorn the privilege, turn the deaf ear to all his invitations.  
Had the Churches being Christ's fullness but its due meditation, it would work a more thankful acceptance of this so gracious an offer. But alas! this is hid from most of our eyes.  

Use 2. Of Reprehension.  2. Is the Church Christ's fullness? then are they sharply to be taxed, who contemn, jeer, and flout the true members of the Church, making them as the filth of the world, and as the offscouring of all things, 1 Cor. 5.13. bestowing upon them many unbeseeming terms of derision. Why! know they what they do? They durst not thus abuse the reteyners of a great man; How then dare they adventure to injure in this manner the members of the Church, which is the body of Christ, the fullness of him that filleth all in all? If they are not ashamed, yet me thinks, they should be afraid hereof, seeing the wrong in an high measure reflects upon Christ himself, and he in point of honour must needs be sensible of it. What? Vilify his body which he hath been pleased so highly to honour, as to esteem his fullness. Can such an affront pass unpunished, unrevenged? What? abuse the members of the Church, without whom he accounteth himself incomplete, and maimed: and yet not fear a thunder bolt, but rather hug and applaud themselves in their Atheistical Sarcasmes.  

2 Exhortation.  As for the exhortations that may be drawn hence, they concern either Aliens from, or members of the Church, considered mystically, as the body of Christ.  

1. Of Aliens from the Church.  1. Then, all that are as yet Aliens from the Church may from the Churches being Christ's fullness be instructed to labour after a place in her, I mean, the place of a living member of her, which hath spiritual combination with, and quickenance from the head of the Church, Christ Jesus; and is not only externally tied unto him, by sacramental admission into his body or Church visible, by a bare outward profession of him. How vainly are men ambitious after places of credit in great men's houses, and Princes Courts: why to be a member of the Catholic Church is a place of high honour, and unspeakable dignity. What? Be a part of Christ's fullness! As it were perfect, fill and complete him, who filleth all in all? Why this is a privilege, that humane expressions cannot reach. O therefore, do your utmost to attain it, and with all diligence, care, and constancy apply yourselves to the use of those ordinances, which God hath sanctified for communication of this favour.  

2. Of Members of the Church.  A second second sort of exhortations concerns such, as have assurance, that they are members of the Church; and they may hence be exhorted unto three duties, one regarding God, another respecting the Church, and a third themselves.  
1. The first regards God, and it is thankfulness unto him for his advancement of them unto an honour & privilege so great, as that by means thereof they become parts of Christ's fullness. The blessing is great in itself, but made far greater by the condition they were in, when God called them thereunto, to wit, in open defiance with, and rebellion against him, Their father was an Amorite, their mother an Hittite, they were polluted in their own blood, and yet then was the time of Christ's love unto them, than spread he his skirt over them, and covered their nakedness, Ezek. 16. took them so near unto him, as that he made them one with himself, a part, and portion of himself. Surely, it would raise them to an high degree and measure of love, and gratitude, but duly, and throughly to consider, that he who is so high, as that he is over all, Ephes. 1.22: as that he is fare 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, vers. 21; should descend so low, as to reckon himself made full, and complete by weak, and unworthy men, rather worms and no men: that he who is so full, as that he filleth all in all, should yet be pleased so fare to humble himself, as to call his members his fullness, who, alas! are naturally empty of all spiritual good, and full of sin, and misery.  
A second duty unto which we may hence be exhorted, respects the Church: Is the Church Chrift's fullness? then compassionate her sufferings, do and suffer your utmost for her delivery.  
To see the fall of great men, the funeral, or ruin of great cities, works in those, that either see, or hear of it, a kind of relenting or commiseration. Why the Church of God, his body, his fullness, is all in flames, and shall not this command our most serious passions, our sincerest, and heartiest prayers, and our utmost endeavours for her deliverance!  
A Third exhortation regards themselves; and it is to walk worthy of their high relation, not to discredit it, but to adorn it rather in an holy conversation. The misdemeanours of favourites reflects upon their Princes: And do not the evil lives, and actions of the Church's members redound unto the dishonour of Christ, the head of the Church, especially seeing he hath taken them into so straight, and intimate a fellowship with him, as that he hath made them of his body and fullness. As they that honour him shall be honoured, so they that cast any disgrace upon him, or his body, shall be sure to meet with shame and dishonour at the last. Let them therefore be exhorted not to receive so great a favour, as exaltation to be a part of Christ's fullness, in vain, but to walk fittingly to the excellency of so high a condition, as becometh the members of him, who filleth all in all.  
Lastly, those that after an impartial examination of their relation unto the Church find themselves not only to be in her, but of her, as true, proper, and living members, may upon this their assurance ground divers consolations, and that especially in these five following particulars.  

Use 1. Of consolation.  1 If you are members of the Church, and so consequently parts of Christ's fullness, why then you may rest confident of all true blessings, all spiritual honour, and advancement. He will be unto you a sun, and a shield: he will give you grace, and glory, no good thing will he withhold from you, Psal. 84.11. You are his own, and therefore he is nearly interested in your good, your bliss, and prosperity: and consequently will be as careful of promoting it, as you yourselves will, or can be. For, who will not use his utmost care, and fidelity in his own concernments? All the members of the Church are one with Christ, in a very near relation, so that he, and they, make but one Christ: they are as parts, and portions of himself: they are his fullness, and therefore in all their advancements he is honoured, and after a sort farther filled. Whereupon divers Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 1.23. passively, and render the words thus; qui omnia in omnibus adimpletur; which is filled all in all, that is, is filled in all his Saints, according to all graces, and virtues requisite unto their eternal salvation.  
By conferring then any grace, or virtue, or any other blessing upon them, he conferreth it as it were upon himself, he honoureth, and filleth himself: and on the contrary, if he should deny blessings unto them, he should deny them unto himself, which is a thing not to be imagined.  
Because the Church is Christ's fullness, because the members of the Church are said to be parts and portions of this fullness, therefore as the Apostle phraseth it, Hebr. 3.14: they partake of Christ: they partake of all his communicable perfections.  
1. Of the satisfaction and merit of his death and sufferings, Phil. 3.10. 1 Pet. 4.13. (2) of the graces of his spirit, Joh. 1.16. (3) of his glorious dignities, privileges and relations. We are by him a royal Priesthood, spiritual Kings and Priests, sons and coheirs with him. Nay (4) We shall reap from him not only relative, but real glory, when he shall appear, we shall be like him, 1 Joh. 3.2. and that not only in our souls, but in our bodies, Phil. 3.21. It is said of him, that at the day of judgement he shall be glorified in his Saints, 2 Thes. 1.10. There is saith D. Sclater upon the place, a personal glory of the Mediator, Joh. 17.5 And there is his social glory, as I may term it, resulting unto his person, from the glory, which he communicates unto his Children. And of this the Apostle here speaks. Conjunct with the glory of Saints is the glory of Christ: so nearly, at that in their glorification, himself is glorified. Every Saint then may warrantably be assured, that Christ will take all possible care for his glorification.  
2 You may hence find great cause of consolation in, and against the forest afflictions. For being parts of Christ's fullness, whatsoever evil befalls you, he will deeply resent it, he will be most tenderly affected with it, nay exceedingly afflicted in it. In all their afflictions (saith the Prophet) he was afflicted, Isai. 63.9: that is, he compassionates their afflictions, and as it were sympathizeth with them. He is touched with the feeling of our infirmities, Hebr. 4.14. 
Zech. 2.8. Judg. 10.16. Psal. 106 44.  Hereupon is it, that Christ looked upon Saul's persecution of his members, as reaching himself; and therefore cried unto him from heaven, Saul, Saul, why persecutest thou me. I am Jesus whom thou persecutest, Act. 9.4,5.  
Thus when the foot is trodden on, the tongue in the head complaineth, why treadest thou on me? linguam non tetegit: compassione clamat, non attritione, saith one Clemens Monilianus, speaking of this passage of Saul. The party complained of toucheth not the tongue at all, and therefore this cry and complaint of the tongue is not so much out of 
d Hinc autem Theologi quidam putant ostendi, sanctorum passiones fidelibus prodesse ad remissionem poenarum, quae vocatur Indulgentia. Ex hoc tamen Apostoli loco nobis non videtur admodum solide statui posse; Non enim sermoiste, quo dicit Apostolus se pati pro Ecclesiâ, necessario sic accipiendus est; quod pro redimendis peccatorum poenis, quas fideles debent, patiatur. Estius in Col. 1.24.  pain or passion, as sympathy, and compassion.  
Now the ground of Christ's thus sympathising with his members is their mystical union with him. As Christ the head, and his body make one Person mystical, one full Christ: so the passions of the head, and of the body, and members make one complete mass, or body of passions: with such difference for all that between the one sort, and the other, as that the passions of the head are satisfactory and meritorious for the redemption of the Church; the afflictions of the members only for the edification of the Church, 2 Timoth. 2.10. 2 Cor. 1.6. Phil. 1.12,13,14. As the Church than is Christ's fullness, so the Church's sufferings are in some sort the fullness of the sufferings of Christ; and therefore Paul calls his sufferings, the filling up of that which is behind of the afflictions of Christ, Col. 1.24. Which words are not to be understood, as if Christ's personal sufferings were not sufficient for the satisfaction of God's justice, and the working of our redemption.  
Such a sense of the words, even 
e Quod ergo noster interpres dixit, ea quae desunt passionem Christi, non sic accipien● dum quasi Christus sit ad redemptionem nostram ideoque supplmento Martyrū opus habeat; quod impium est sentire.  Thomas eum sensum haereticum esse pronunciat, eò quod Christi sanguis sufficiens sit ad redemptionem etiam multorum mundorum. Estius in locum.  Estius a Papist, confesseth to be impious: and Aquinas censureth it to be heretical.  
We must therefore with Lyra upon the place, distinguish of two sorts of Christ's sufferings, they are either, in corpore proprio, or in corpore mystico.  
His sufferings in corpore proprio, in his natural and humane body, had the lasts words of Christ, upon the Cross, to bear witness unto the fullness of their measure, and merit.  
By the afflictions of Christ therefore, the remainders of which Paul's sufferings were said to fill up, understand we his general sufferings, in corpore mystico, in his Church, as a member with the rest: for as head, he will suffer even to the end of the world in his faithful Ministers, and members.  
It is usual to attribute the wounds of the hand, or feet, unto the whole man; and therefore the Apostle, because he is a member of the body of Christ, may very well call his afflictions, the afflictions of Christ: for Christ, and his members make but one Christ, 1 Cor. 12.12: and therefore that which the poorrest and meanest of his members suffer, he also suffereth.  
When his hungry and thirsty members are not relieved with meat and drink; when his members, that are forced to flee from City, to City, and to be strangers unto their native soil, are not taken in, and hospitably entertained; when his naked members are not clothed, when his sick and imprisoned members are not visited, and ministered unto, be interprets the neglect, and omission of these offices of love towards his members, as reflecting upon himself. He shall at the last day say, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me, Math. 25.42,43,44,45. Well therefore droop not under any condition, though never so sad, and seemingly desperate, under any want and distress, though never so great, and in the eye of sense and carnal reason never so remediless. For if you are members of Christ, Christ you see hath a share in all your miseries, and pressures, and therefore you may assure yourselves of his presence to sweeten them unto you, and of his spirit to strengthen, and support you under them.  
3. We may hence infer the stability of the Church in general, the perseverance of every member of the Church in particular.  
1. The stability of the Church in general.  
The Church is Christ's fullness, and therefore it shall never fail.  
What man would suffer himself to be mutilated, and dismembered, if he were able to hinder it? And will Christ then, think you, suffer any thing to prevail against his Church, which is his fullness? What were that but to maim and imcompleate him? For the preservation of the Church Christ hath a twofold influence upon her; and that perpetual, , and uninterrupted, the influence of his truth, and the influence of his power.  
1. The influence of his truth to teach and enlighten her, Joh. 16.13.  
2. The influence of his power to guide and protect her, so that the gates of hell shall never be able to prevail against her, Mat. 16.18.  
2. We may hence infer the perseverance of every member of the Church in particular. If you are members of the Church, and so parts of Christ's fullness, why then rest assured of perpetual preservation in that state of union and fellowship, you enjoy with him. The mountains shall departed, and the hills be removed, Isai. 54.10. But you shall be as mount Zion, which cannot be removed, but abideth for ever, Psal. 125.1 For as members, you make Christ, your head, more full; and so loss of you would be a great blemish, and as it were maiming to his body mystical, which that he should not hinder, we cannot so much as imagine but with infinite wrong, unto either his power, or wisdom, Joh. 6.37. Jer. 32.40. 1 Cor. 1.8. 1 Pet. 1.5. John. 10.28,29. Math. 16.18. Rom. 8.38,39.  
4 The members of the Church may hence be comforted against the fear of death. Is the Church Christ's fullness, why then every member of the Church may be assured of a resurrection unto a glorious, and immortal life: for Christ will not suffer any part of his fullness to be overwhelmed with corruption, but will assuredly raise them, and set them in heavenly places, Eph. 2.6. But of this I have spoken at large, pag. 149, 150: and therefore thither I shall refer the Reader.  
Fifthly, and lastly, you may hence be comforted against a low degree, and a low esteem.  
1. Against a low degree, state, or condition. Suppose you are of never so low degree, why to be a part of Christ's fullness, is a more true, real, and greater honour than the dignity of the greatest Potentates, who are without Christ in the world.  
Lastly, if you are members of the Church, here is wonderful comfort to you against that base and low esteem, which Aliens have you in. The swaggering gallant perhaps scorns your company, Drunkards make songs upon you, all the world derides your profession, reckoning you to be but as the offal and refuse of all things.  
But what of all this, Christ accounteth more honourably of you, so honourably as that he holds not himself complete without you. If men have the favour and good opinion of the Prince, they will contemn the snarling of the multitude.  
Why the King of the Church, the King of heaven and earth, Christ Jesus, God blessed for ever, highly loves, and honours you, esteems you as parts and portions of himself, as parts of his fullness. Me thinks than you should extremely slight whatsoever these Rakehell's think, or say of you.  
I proceed unto the last relative consideration of Christ. Lastly therefore he may be considered according to the relation he hath of a cause towards our salvation. And so there dwelleth in him a fullness of office, and authority, an all-fulness of sufficiency to accomplish it.  
1. An all-fulness of office and authority: For the opening of which, I shall at large handle those words, Math. 28.18. All power is given to me, in heaven, and in earth.  
Here by power may be understood, either a physical power of efficacy, or a moral power of authority.  
1. A physical power of efficacy, and that is, say some, the omnipotency of his Godhead, or else as others determine, a spiritual power of his manhood.  
1. Some take this all power for the omnipotency of his Godhead: and they are again subdivided.  
1. Divers Orthodox writers affirm that omnipotency is given unto Christ, as he is the eternal Son of God.  
Others 2. as the Ubiquitaries, hold that it is given unto him, as man.  
1. Divers Orthodox writers aver, that omnipotency is given unto Christ as he is the eternal Son of God; and that again two wa●es. 1. By eternal generation. 2. In respect of the declaration thereof at his resurrection.  
1. They affirm that omnipotency, together with all other divine properties are communicated from the Father unto the Son by eternal generation; and whereas perhaps some may think it strange that any thing should be given unto the eternal Son of God; to satisfy such they allege John. 5.26. As the Father hath life in himself, so hath he given unto the Son to have life in himself. That is, as the Father hath the divine essence, or Godhead independently: So hath he given unto the Son, to wit, non gratuito dono, saith Cajetan, sed naturali●generatione, to have it also without dependence on any. The learned Gillespie in his Aaron's rod blossoming, etc. pag. 217. 218. Undertaketh to prove this interpretation to be agreeable, as unto the analogy of faith, so also unto the cohesion and dependence of the words. Christ (saith he) being to give a commission to the Apostles to go and preach the Gospel to all nations, he first anticipateth a great objection, which might arise in the Apostles minds; they might think, how shall we be able to carry the Gospel through the nations? We shall have all the powers of the world against us.  
To remove this fear he said, all power is given unto me in heaven and in earth; as if he had said; Do you believe that I, who send you out, am the Son of the living God? Then know assuredly, that my divine power and sovereignty shall be for you, and I will so overrule all the Kings, and Potentates, and States of the world, as may be most for my glory and your good; fear not therefore, but go, and preach to all nations.  
The same Author addeth, that all power in heaven and in earth may be said to be given unto Christ, as he is the eternal Son of God, in another respect, namely, in respect of the Declaration thereof at his resurrection. He was declared to be the Son of God with power, by the resurrection from the dead, Rom. 1.4.  
This sense, he tells us, Gomarus, and others give in answer unto the Ubiquitaries, as also that they clear it by Augustin's rule. Aliquid dicitur fieri, quando incipit patefieri. And this is no more strange, then to say, That Christ was begotten that day, when he was raised from the dead, Act. 13.33.  
Unto both these interpretations I oppose these following particulars.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Beza urgeth upon the text against the Lutherans, signifieth properly not might, and ability, but right and authority; And why shall we recede from the proper acception of the word, without some cogent reason, which to me is yet invisible.  
2. A gift, to speak properly, is free and arbitrary; Whereas the communication of omnipotency unto the Son, by eternal generation, is natural and necessary, and therefore cannot be said to be given, unless by a metaphor. And then as for manifestation of this omnipitency by the resurrection, that is said to be a donation thereof only metonymically.  
Now why should we hunt for tropes, as long as the words may fairly be interpreted in their native, and proper sense.  
3. In all probability, the power that is here given unto Christ, is for its general nature, the same, which in the following words he 
d Loquitur hic, non de qualibet potestate, sed ea, quam Apostolis dabat, id est, de potestate regni sui spiritualis acquirendi, colligendique, quam ad rem Apostolos mitt●bat. Maldonat in locum.  communicates unto his Apostles: But this is a power of office and authority, a power to teach, and baptise all nations; and therefore unlikely, that the former should be a power of efficacy. And these exceptions I make against both interpretations jointly.  
Against the first I shall yet farther argue in particular; And my arguments shall be drawn 1. from the ground. 2. From the Antecedent; and 3. from a comparison of this donation.  
1. From the ground of this donation, God's free love and grace, Joh. 3.35. Because God loveth the Son, therefore he giveth all things into his hands. Phil. 2.9. God hath given him a name, which is above every name.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hath given freely, and frankly out of grace.  
But now the communication of the Godhead, and its properties, and consequently omnipotency unto the Son, is not by grace, but by nature. For the Father did not beget the Son freely, as freedom implieth indifferency, and is opposed unto not only coaction, but also  and natural necessity: Because it was not in the power of the Father to forbear the begetting of his Son; he could not but beget him: and therefore the Father's generation of the Son was not, say the 
* Suarez de Deo uno & Trino. tract. 3. de trinitate lib. 6. cap. 4. pag. 445, 446. Raynaudus de libertate pag. 52, 53.  Schoolmen, voluntary causally, but objectively: He willed it not with an antecedent will, by way of a cause, or principle, but with a concomitant will▪ He willed it not with a will of desire, but with a will of most perfect complacency, or approbation: Whereupon he is termed the Son of his love, Col. 1.13. the Son in whom he was wel-pleased, Math. 3.17: he was well pleased with, and delighted in the communication of the Godhead unto him.  
2. From the Antecedent of this donation, etc. which is Christ's humiliation, and obedience unto the death of the Cross, together with his resurrection, as appeareth by Phil. 2.7,8,9,10. and Ephes. 1.20,21,22: which are places generally looked upon by Interpreters, as of the same importance with this in Matthew.  
But now the communication of omnipotency unto the Son, by eternal generation, can have no such antecedent.  
3. From a comparison of this donation of all power unto Christ, with the sending of him by the Father: for the Syriack Interpreter, as Beza informeth me, quotes Joh. 20.21: as a place parallel unto this. As my Father hath sent me, so send I you. He thought, it seemeth, that this giving of all-power in heaven and in earth unto Christ was the same, with the Father's sending of him; And his Fathers sending of him was not his generation of him, for it is connexed with, and compared unto his own sending of his Apostles, which was a proper sending by way of command, or commission.  
Besides, the generation of the Son cannot be the mission of him, because the mission of a divine person, say the 
* Suarez de Deo uno & Trino, tract. 3. de Trinitate lib. 12. Becanus Summae Theol. Scholast. partis primae Tom. 1. p. 514. 515. Franciscus Amicus Cursus. Theol. Tom. 1. disp. 27. Sect. 2.  Schoolmen, is always in time: for however it includeth materially, and by way of presupposal, the proceeding of one person from another; yet formaliter, and completiuè, it signifieth some temporal operation, manifesting the eternal procession. God sent forth his Son in the fullness of time, Gal, 4.4.  
In a second place the Lutheraus hold that omnipotency is given unto Christ, as man, by dispensation of the personal union.  
Now we grant a communication of omnipotency, and other divine properties unto the manhood, expressed concretively. For we may truly, and safely say, the man Christ is omnipotent. But this communication of omnipotency, is an immediate consequent of the personal union, and therefore not the donation of all-power in heaven and earth, here spoken of: for this, as I shall show hereafter, is a consequent of his humiliation, and a branch of his exaltation, his sitting at the right hand of God, Luk. 24.26. Hebr. 1.3.  
Besides, the Lutherans will not be satisfied, unless we yield unto them a communication of the omnipotency unto the manhood, expressed abstractively. Unless we say, the manhood itself is omnipotent:  
And against such a communication our Divines usually oppose these following arguments.  
1. Omnipotency, is a reciprocal property of the Deity, and therefore incommunicable unto the humanity.  
For any one to aver that such a property may be communicated, is to say, that may be communicated, which is incommunicable, than which what contradiction can be more gross?  
Yea but saith Eckard, the divine properties are communicated to the humanity, not transitively, but intransitively, and if my memory fail me not, Martinus in lectures of his against Keckermans' Legick, distinguisheth of an inhesive, and possessive communication. The divine properties are communicated, (saith he) not inhaesiuè, but possessiuè. I confess it was a long time since that I read the book, when I was a Boy. But I suppose, I am not mistaken. But sure I am that the 
* Gerard depersonâ & officio Christi cap. 12.  generality of them hath the same thing for substance.  
The Divine properties (say they) are communicated unto the manhood, not by any physical, and real transfusion, or subjective inhesion; but by a real donation, by which the Divine properties do so become the attributes of the humanity, that it may freely use them.  
As for example, the divine omnipotency doth so become the omnipotency of the humane nature, as that it denominates the humane nature to be omnipotent; and the humane nature may work omnipotently with it, no less than the divine nature doth itself. But all this is but gibberish, and unintelligible nonsense, and I cannot find any tolerable explication of it, though I have diligently searched for it in their books. And for reply unto it, I shall only say, that omnipotency is not an  denomination, but an  attribution, and therefore cannot denominate the manhood, without it were formally, and actually in it; Even as it is impossible for the wall to be white by a whiteness that is not seated in it. Add hereunto out of M. Bayne upon the Ephesians pag. 189. That this opinion touching the communication of divine properties by way of real donation, maketh the divine properties become instrumentary faculties, as it were, to a finite nature.  
Again, omnipotency is really the same with the essence of the Godhead, and with all it's other attributes, particularly with its simplicity, eternity, and infiniteness.  
Now of things which are really the same, one cannot be communicated, without the other be imparted also. For otherwise, as my learned friend M. Barlow argueth against Gerard, in his Exercit. Metaph. 6: it might come to pass, that a thing might be communicated, when it is not communicated itself. If so be then omnipotency be so communicated unto the manhood of Christ, as to denominate it in abstracto omnipotent; Why then the very essence of the God▪ head may be communicated also thereunto to denominate it God; and all the other attributes, particularly, eternity, simplicity, infiniteness may be communicated unto it in like manner; so that we may say of the manhood abstractively, it is simple, eternal, infinite.  
But now the most rigid Lutherans will deny, that the humanity of Christ is God, that it is of a simple, & uncompounded being, from everlasting, and infinite: and yet they may by equal anology of reason say this, as well as they do that it is omnipotent, omnipresent, omniscient. D. Field in his fifth book of the Church, c. 15. minceth this horrid tenet of the Lutherans, and speaketh very favourably of it. I am persuaded, (saith he) that howsoever some of them have used harsh, doubtful, dangerous, and unbefitting forms of speech, yet they differ not in meaning and judgement from the Orthodox and right believers.  
That which led this great Scholar into this mistaken charity was his misinterpretation of that usual saying of Divines, that the subsistence of the Son of God is really communicated unto the nature of man, in Christ.  
But this communication of the subsistence of the second person unto the humanity is not (as Baron: philosophia. Theol. Ancil. Artic. 12: and after him M. Barlow in the forementioned place, very excellently show) by way of real inhesion, or denomination, but only by way of sustentation: And this is no advantage unto the Lutherans communication of divine properties.  
Look as when a subject doth communicate itself unto its Accidents by way of support, it doth not hereupon follow, that it inhereth in them, or doth denominate them. So though the person of the Son do assume, receive, and sustain the humanity of Christ, yet it doth not hereupon follow, that the subsistence of the Son is formally in the ●…hood, or that the manhood is a person, as is proved at large by those two mentioned Authors.  
2. Others in the next place understand the words, concerning a physical power of the manhood; But these I shall confute, when I come to examine what fullness of power dwelleth in the manhood of Christ.  
By what hath been said, you see the place is to be understood concerning a moral power, a power of Authority.  
Now there agreeth unto Christ a twofold power of Authority, essential, and official.  
1. Essential or natural, which belongs unto him as God, Psal. 93.1,2: and 95.3. and 22.28. and 59.13. and 103.19. Isai. 6.5. Dan. 4.34,35.  
Now this is common unto the Father, and Holy Ghost together with him; and is potestas innata, not data, therefore not here meant.  
2. Official, dispensative, or donative, delegated unto him, as Mediator, and head of his Church, and therefore termed a mediatory power, and this is the power spoken of in this place.  
But now say our Divines against the Papists, Christ is Mediator according unto both natures, not only as man, but as God, and man.  
The divine authority then of Christ is mediatory, not as it is common unto every person in the Trinity, but as it is appropriate unto him, the second person. Thus speaks the learned and pious Bayne on the Ephesians, pag. 187. This person as God receiving by voluntary dispensation this honour from the Father, that he should in an immediate, and appropriate manner, execute government over all the creatures in heaven and earth: And again pag. 183. So that though the Father and Spirit have a right and sovereignty over the creature, yet they do not immediately execute this, in such sort, as the Son doth; which maketh Christ say, Joh. 5.22. The Father judgeth none, but hath given all judgement unto the Son.  
But now it may be objected, that as every person executeth government over all creatures both in heaven, and earth, because it is an outward work of the Trinity, and therefore common unto every person; so also they do it in an immediate manner, immediatione tum suppositi, tum virtutis, as all divine works are done; and therefore Christ's execution of the sovereign dominion of God over every creature immediately, makes nothing unto the appropriation of this sovereign dominion unto his person.  
A solution of this doubt you may gather from what D. Field pag. 43. answereth unto a like objection, against his being a mediator according unto both natures concurring in the work of mediation; His words I shall insert at large.  
If it be alleged, that opera Trinitatis ad extra are indivisa, that is, that there is nothing that one of the persons of the blessed Trinity doth towards the creatures, but they all do it, and consequently, that those things which Christ did in his divine nature, pertained not to the office of a Mediator, being common to all the persons.  
We answer, that as the persons of the blessed Trinity, though they be one and the same God, yet differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in subsistence, and the manner of having, and possessing the Deity, and divine nature; so though their action be the same, and the work done by them, yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the manner of doing it: for the Father doth all things authoritatiuè, and the Son subauthoritatiuè, as the Schoolmen speak; that is, the Father, as he from whom, and of whom all things are; the Son, as he by whom all things are, not as if he were an instrument, but as principium à principio, that is, a cause and beginning of things, that hath received the essence it hath, and power of working from another, though the very same that is in the other. And in this sort to quicken, give life, and to impart the spirit of sanctification to whom he pleaseth, especially with a kind of concurring of the humane nature, meriting, desiring, and instrumentally assisting, is proper to the Son of God manifested in our flesh, and not common to the whole Trinity; and therefore, notwithstanding the objection taken from the unity of the works of the divine persons, may be a work of mediation.  
In these words he layeth down two grounds of the appropriation of works of divine power and authority to Christ, as a Mediator.  
The first is the order and manner of his, both subsisting, and working; but this, if I mistake not, is impertinent, and unsatisfactory unto the Objection. For it would have agreed unto him as the Son of God, if he had never been Mediator.  
But the second ground, the instrumental concurrence of the humane nature, cometh home, and fully satisfieth the doubt.  
For though all the persons have an immediate influence upon all works of divine power, and Authority; yet the Son only produceth such of them at least, as relate unto his Church by the instrumental association, and concurrence of his manhood, personally united with him.  
To perform them simply as God, is common to the whole Trinity: To perform them as God man, is appropriate to Christ as Mediator. As ascribed unto him, they are, say Divines; Theandrical, that is, divinely humane. And this occasioneth me to interpret that place alleged by M. Bayne, John: 5.22. The Father judgeth no man, but hath committed all judgement unto the Son.  
Here the Father judgeth no man in the same sense, that it is committed unto the Son; now it is committed unto the Son, as he is Mediator, God incarnate, God manifested in the flesh, subsisting in the form of a servant, that is, the nature of a man; and thus the Father judgeth not man. Thus 
f Judicare describitur aliter pa●ris quàm filii. Describitur enim pater non judicare, eâ ratione, quia non exerce● personam sensibilis judicis: quia pater non est homo, non est judex sensibilis: deill● enim judicio est sermo, quo mundus est judica●dus.  Cajetan expounds the words. The Son alone shall exercise the part of a Judge, which may be perceived by the senses of the body: He alone shall set upon an external Tribunal, and pronounce an audible sentence.  
But this appropriation of Divine authority unto Christ, is not this donation of all power unto him in heaven and earth.  
For that (as you may see in D. Feild pag. 434.) is an immediate consequent of the personal union: Whereas this is a sequel of Christ's passion, and resurrection. Ought not Christ to have suffered these things, and to enter into his glory, Luk. 24.26. When he had by himself purged our sins, he sat down on the right hand of the majesty on high, Heb. 1.3.  
2. Christ's judiciary power is one branch of that universal power given unto him in heaven, and earth. Now, saith Christ, the Father hath given the Son authority to execute judgement, because he is the son of man, John. 5.27. or rather as Beza renders it, as the Son of man; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much, thinks he, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the foregoing verse, as you may see in Cajetan, Christ showeth, how that the Father hath given unto the Son, as he is the Son of God, to have life in himself, without dependence on any other; not by any gratuitous gift, but by natural generation: and here in this verse he declareth, how he hath given him Authority to execute judgement, as he is the Son of man, by a gratuitous gift.  
3. The giving of all Authority to Christ in heaven, and in earth, is by the general consent of Divines, included in the placing of him at the right hand of God.  
Now however Damascene stretcheth the expression of his sitting at the right hand of God, to signify his equality with the Father, from all eternity, in point of divine majesty, yet as Bishop Davenant on the Colossians, pag. 263. observeth, it is spoken of Christ properly, and chief, according unto his humane nature. He is styled by the Psalmist, the man of God's right hand, Psal. 80.17. To denote (think some) that as man he sits at the right hand of God.  
This may be farther proved, not only from the Creed, commonly called the Apostles Creed, but also from Ephes. 1.20. For from hence I thus argue, Christ was set at the right hand of God, in regard of the same nature, wherein he was raised from the dead: But it was his humane nature that was raised from the dead; and therefore it was in respect of that, that he was placed at the right hand of God; and consequently, unto that all power was given in heaven and earth. That shall be the observation which hence I shall pursue.  

Observe.  All mediatory power was dispensed unto Christ's humanity after its resurrection.  
This I shall explain, confirm, and apply.  
1. For Explication: Christ's power of Authority as Mediator, is twofold. 1. Special, over his Church. 2. General, not only in the Church, but out of the Church, over all creatures in heaven and in earth.  
1. Then, Christ as Mediator hath a special and direct power, over his Church. And that this power is comprised in the text, though not only, is agreed unto on all hands. Concerning it, we have in the Text these particulars remarkable.  
1. The kind. 2. The cause, or original. 3. The fullness, or extent of it.  
1. For the kind of it, it is a spiritual power over the souls and consciences of men, Joh. 18.36. Rom. 14.17.  
2. For the Original of it, it is given, and that in a twofold sense.  
1. It is data, or dispensatoria, in opposition to ingenita, or nativa; it is not a natural, but donative, dispensatory, or delegated power.  
2. It is data, in opposition to rapta; it is given, not usurped, therefore a just and lawful power.  
3. Next, we have the fullness or extent of it, and that 1. . 2. Extrinsecal.  
1. , He hath all sorts, and kinds of spiritual power, the Prophetical, Priestly, and Kingly power.  
2. Extrinsecal. His power as Mediator, extendeth unto all places. All power is given unto him in heaven and in earth: In heaven the Church Triumphant; in earth the Church Militant.  
Here he hath power to distribute grace, there he hath power to confer glory.  
Unto these particulars expressed in the text, I shall add the limitation, or restriction of this power, in regard of time; and that 1. in regard of its first collation. 2. in respect of its whole duration.  
1. In regard of its first collation. Our Saviour (saith Maldonat) so speaks, as if he had not this power before the resurrection: For he speaks as of a new matter. Now all power is given unto me in heaven and in earth: and therefore now I give you your full commission; Go ye therefore, and teach all nations, baptising them, etc. And for this he quotes Athanasius.  
But now this is to be understood, not so much concerning his commission, or Authority in itself, as of the plenary execution thereof.  
Thus Lyra. Although Christ, (saith he) as man, from the very first moment of his conception had power in heaven and earth authoritatiuè; yet he had it not executiuè, before his resurrection.  
The Baptism of Christ was (as you may see in 
* Theol. med. lib. 1. cap. 21. Sect. 32, 33, 34, 35.  Ames) his public inauguration to the public performance of his office.  
Therefore in it, as he there showeth at large, the three offices of Christ are affirmed, and confirmed.  
But yet notwithstanding all this, there was an enlargement of all his offices, after his resurrection, in point of execution.  
Thus first, there was an enlargement of his Prophetical office. The first commission that he opened unto his Apostles, was only to go to the lost sheep of the house of Israel, and to refrain the way of the Gentiles, and the Cities of the Samaritans, Math. 10.5,6.  
But now he enlargeth their commission, and commands them to disciple, baptise, and teach all nations. Besides, by his inspired instruments, he hath completed the rule of our faith, and manners, not only in respect of essentials, for so it was before, but also in regard of all it's integral parts.  
2. There was an enlargement of his Priestly office; for now he interced's not so much in an oral, as in a real way, not in the humble posture of a suppliant, as it were with bended knees, with strong cry, and tears, as in the days of his humiliation, Heb. 5.7. But in an Authoritative way, gloriously representing unto his Father those things, which he hath done and suffered for his Elect. When we say, that Christ now interced's in a way of Authority, our meaning is not, that he hath authority to command the Father: For, to affirm that, were blasphemy; but that he hath a right unto whatsoever he interced's for, as having amply merited it at the hands of his Father, so that his intercession is virtute pretii, in virtue of the price that he hath paid, and purchase that he hath made, in the behalf of all the Elect.  
3. There was after his resurrection an enlargement of his Kingly office, in poin●…f execution.  
1. The institution of all ordinances, and all offices in his Church, or Kingdom, whether extraordinary, or ordinary, was fully completed, Ephes. 4.11,12,13. During his forty day's converse with his Apostles after his resurrection, he spoke with them of the things pertaining to the Kingdom of God, Acts. 1.3. And then doubtless gave them full directions for his worship, as also for the present, and future government of his Church; and shortly afterwards he poured on them miraculous gifts, and graces of his spirit, to qualify them for the propagation of his Gospel or Kingdom.  
2. The borders of his Kingdom were enlarged; for before they were confined unto Judah, and Israel, Psal. 76.1,2: and such few Proselytes as joined themselves unto the communion of that Church; but now he hath the heathen for his inheritance, the utmost parts of the earth for his possession, Psal. 2.8: the Kingdoms of this world are become the Kingdoms of our Lord and his Christ, Revel. 11.15.  
2. We have a limitation or restriction of this power, in regard of the time of its whole duration. 1 Cor. 15.24. When the end cometh, than he shall deliver up the Kingdom to God, even the Father: that is, he shall surrender up to his Father his mediatory power, and Kingdom, which he now administereth, and which he received for the gathering, protection, and salvation of his Church, and subduing of all his, and our enemies. And this is all that I shall say at present, touching Christ's special power, or Authority, that he hath in his Church. Divers are of the opinion, as you may see in M. Gillespies Aaron's rod blossoming, pag. 214, 215, that this only is the all-power meant in the text: But I rather incline unto those, that understand it in such an extent, as that it takes in his general Authority, sovereignty, or dominion, that he hath as man, over the whole Universe: For 1. this exposition contains a truth in itself, as I shall make good in the proof of the point.  
2. It is the more comprehensive sense, and includes the former.  
And 3. It makes most to the advancement of Christ's glory, and honour▪  
And 4. The same thing is asserted in places, that are by the consent of most, that treat of this subject, parallel unto this: as Ephes. 1.20,21,22. Phil. 2.9,10, 〈◊〉 Especially considering, that there is nothing of moment in the context against this interpretation.  
There be several objections I confess, against this universal dominion of Christ, as man; but they will vanish, when once I shall have explained it by its end, by a distribution of it, by the extent, and lastly by the manner of its influence.  
To begin then 1. with the end of this universal authority: We have it briefly expressed in D. Ames Med. lib. 1. cap. 19 n. 22. Christ's Kingdom is universal, in respect of all creatures, as they do in any sort pertain to the furthering, or beautifying of men's salvation. And it may be made good out of Joh. 17.2. thou hast given him power over all flesh, that he should give eternal life to as many, as thou hast given him. That distinction betwixt a direct and indirect power, which is mis-applied by Papists unto the Pope, may rightly be applied unto Christ.  
His power directly is only over spirituals in his Church; but he hath authority over temporals out of his Church, over all creatures, in heaven and earth, indirectly, and, in ordine ad spiritualia, in subserviency unto his ends about his Church.  
To proceed 2. unto a distribution of this power. There is one branch of it absolutely general, which regards all creatures whatsoever, & that is Authority of disposal, use, or application. Christ, as Mediator, can do unto, and dispose of all creature as pleaseth him.  
There is 2. Another, that is General only respectively, in such a kind, over all rational creatures, and that is a judiciary power. The Father hath committed all judgement unto the Son, Joh. 5.22. Act. 17.31. & here give me leave to transcribe an excellent passage out of Ames Med. lib. 1. C. 41. Num. 20.21. 
* Judicium ul●… num exercetur à Christo, tanquam à Rege: potestas enim Judicandi est pars muneris regin Respectu fidelium provenit à gratia, & est func●io regni gratiae, Christo Medi tori essentialis, sed resp●ct● in●…delium est potestatis tantum ac dominii à patre concesli, spectans quidem ad media●ionis aliquam perfectionem, sed non essentialem, Ames lib. 1. cap. 41. Num. 20.21.  The last judgement is exercised by Christ, as by a King: for the power of judging is part of the office of a King. In respect of the faithful it comes from grace, and is an office of the kingdom of grace, essential to Christ, the Mediator: but in respect of unbelievers, it is an office of power only and dominion, granted of the Father, belonging to some perfection of mediation; but not essential to it.  
3. A third thing remarkable touching this his universal authority, as Mediator, is the extent of its influence. It is not over all motions, and actions of all creatures whatsoever at all times, but only in casu, when he in his wisdom judgeth any of them serviceable, & contributory unto his Church designs. And his Godhead doubtless revealeth unto his manhood in its glorified condition all the exigences of his Church, and how, and wherein any of the creatures may be subservient to the true good thereof, and the manifestation of his own, and his Father's glory. I do not think, that every clap of thunder, every flash of lightning, every shower of rain is a fruit of Christ's mediatory authority. Yet I am verily persuaded, that the thunder & lightning, that dashed the Germans, and Sarmatians, and that abundant rain, that refreshed the army of Marcus Aurelius, which was ready to perish for thirst, upon the prayers of the Christian Legion in the army, that was afterwards for this surnamed the thundering Legion, proceeded from Christ, as he was a Mediator, Euseb. Eccles. Hist. lib. 4 cap. 5. In the time of the massacre at Paris, there was a poor man, who for his deliverance, crept into a hole, and when he was there, there comes a spider, and weaves a cobweb before the hole; when the murderers came to search for him, saith one, certainly he is got into that hole: no, saith another, he cannot be there, for there is a cobweb over the place, and by this means the poor man was preserved. Spider's webs have seldom relation unto the designs of Christ, as Mediator; Yet, I believe in charity, that this poor man did ascribe this spider's web, which was extraordinarily instrumental in his preservation, unto the gracious, powerful, and authoritative mediation of his Saviour Christ Jesus. When the Protestants attempted to relieve Leyden besieged by the Spaniards, behold a great South west wind (which they might truly say came from the grace of God (for it was upon the extremity of their affairs) with so great a Springtide as in eight & forty hours the water was risen about half a foot, by which the Protestants were enabled to come unto the relief of the town. The town was no sooner delivered, but the wind, which was south-west, and had driven the waters out of the sea into the country, turned to the north-east, and did drive it back again into the sea, as if the South-west wind had not blown those three days but to that effect. Wherefore they might well say, that both the wind, and the seas had fought for the town of Leyden. 
See the general History of the Netherlands, etc.   
Now, I suppose that every spirit amongst them, that was truly Christian, did look upon this motion of the sea, and wind, and their deliverance thereby, not only as an effect of common providence, but as a mercy coming out of the hands of a Loving Mediator, whom God for the good of his Chosen hath made his Lieutenant, and Viceroy over all nature, unto whose commands, the most boisterous winds, and the most tempestuous seas are obedient.  
The last thing I propounded for explication of this universal dominion, or sovereignty of Christ, as man, is the manner of its influence, which I shall only mention. It is not physical, for it is impossible for Christ's manhood being in heaven to have a physical influence upon every occurrence in the earth, relating unto his Church and glory, Joh. 18.36. But only moral, by way of intercession, Psal. 2.8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. If Christ, as man, but ask of the Father, all creatures shall be subject to him, and he shall do to them, and fulfil upon them, all the good pleasure of his will, Math. 26.53.  
Here comes in that Question, whether or no the power of the temporal Magistrate, as such be so derived from Christ, not only as God, but as Mediator, so that he is his Deputy, and Vicegerent. The negative may be made good by these following arguments.  
1. The power of Christ's Deputies, as Mediator, is only ministerial, the power of servants or Heralds, (not counted Luk. 22.25,26. Math. 20.25,26,27: as Protestants prove against Papists in the controversy touching the supremacy of the Pope. But now the power of magistrates may be imperial, and monarchical, and therefore it is not derived from Christ, as he is Mediator, unto his Deputies.  
2. All the Deputies and Vice-gerents of Christ, as Mediator, are obliged to promote the Kingdom and Gospel of Christ. But now heathenish magistrates, that never heard, nor could hear of the name of Christ, are not bound to promote Christ's mediatory kingdom, and gospel: for they are invincibly ignorant thereof, and there can be no obligation without revelation, Joh. 15.22. Rom. 2.12. Therefore they are not the Deputies, and Vice-gerents of Christ, as Mediator; and therefore no magistrates as such: for, à quatenus ad de omni valet consequentia.  
3. All the Deputies, and Vice-gerents of Christ, as Mediator have their commission from the Gospel: but now temporal magistrates have their commission at least from the secondary Law of nature, the Law of nations. But now the Law of nature, and nations dictates nothing of a Mediator, or any thing relating unto him, as such.  
I should send the Reader unto M. Gillespie in his Aaron's rod blossoming, lib. 2. c. 6, 7: to see farther of this subject, but because Mr. Baxter thinks Mr. Rutherford a more able disputant, than Gillespie, I shall refer unto him, in his Lex, & Rex, etc. quest. 42. from p. 422. to p. 433. As also his divine right of Church government, à p. 600: usque ad p. 642. Where he prosecutes these, & other arguments at large, which if the judicious and impartial Reader will seriously examine, I am persuaded, he will not much weigh what Mr. Baxter hath unto the contrary against M. Tombs. p. 227. usque ad 234. pag. 276. 277, 278. I confess Mr. Baxter quotes a short passage for the opposite opinion out of Mr. Rutherford, His due right of Presbyteries, and withal tells us, that it was Mr. Rutherford's judgement upon second thoughts, which usually are the wisest. Whether they were his second thoughts I cannot determine, but sure I am, if the titles of the books do not deceive me, that the Divine right of Church-government, which I use for the negative, was printed 1646. And the due right of divine Presbyteries, which he quotes for the affirmative, bears date 1644. Besides, in his due right of Presbyteries, he speaks of the matter only incidenter, upon the by, and very briefly, in a very few lines, and not so clearly, and fully home unto the affirmative, as Mr. Baxter pretends. Whereas in his divine right of Church government, he handles the question ex professo, and resolveth for the negative, and spendeth forty pages in the proof and clearing of it.  
There is but one thing more, and I have done with the explication of the point. How can this general authority, sovereignty, and dominion, be said to accrue unto him upon his resurretion, seeing the government was upon his shoulders when he was a child, I say. 9.6. He was from his conception anointed with the Holy Ghost, and power, Acts. 10.38. He was borne, and conceived heir of all things, Heb. 1.2.  
For answer, we must distinguish between his title unto, and his plenary and glorious possession, and exercise of this Authority.  
He had a title unto it from the very first moment of his incarnation: But the plenary and glorious possession and exercise of it, was deferred until his exaltation. Indeed the greatest and fullest act of it will be at the day of judgement, when he shall put down all rule, and all authority, and power, when he shall put all enemies under his feet, 1 Cor. 15.24,25.  
1. He took not a full, glorious, and visible possession of it, until his exaltation. His aseension day was his coronation day; and the Father's setting of him at his right hand, was the placing of him on his throne.  
2. There were some initial actings of this universal sovereignty in miracles, which he wrought in his state of humiliation. But in his exaltation the exercise of it may be said tobe enlarged in reference both unto his Church, and unto himself.  
1. In reference unto his Church. In his humiliation, he exercised it only in reference unto the Jewish Church, and such Proselytes as adjoined themselves thereunto. But now he exerciseth it in order unto his Catholic Church dispersed successively through all the world.  
2. In reference unto himself. In his humiliation he was so fare from actually fully reigning over all creatures, as that he voluntarily subjected himself unto the annoyance, and violence of many of them: But now in his exaltation is become impassable, and so beyond the reach and assaults of the whole creation. No creature in heaven, earth, or hell, can hurt, or annoy him.  
To proceed next unto the confirmation of the point; and here I shall prove 1. That Christ had this fullness of authority, all power in heaven and earth given unto him. 2. That it was a consequent of his resurrection.  
1. That he had this fullness of Authority, All power in heaven and earth given unto him, and that 1. Specially, in the Church. 2. Generally not only in, but also out of the Church, over the whole Universe.  
The first sort of proofs shall be to prove, that Christ hath a fullness of Authority over his Church, and they shall run 1. in a general way. 2. more particularly, concerning each of his offices apart.  
1. To begin with those proofs, which speak of the fullness of Christ's office and authority in a general way. He is called, Heb. 3.1. The Apostle, and Highpriest of our profession: to show that he hath enclosed in his office the eminency, the perfection, and dignity of the highest callings, the chief offices, both in the old and new Testament, both in the Jewish and Christian Church: for the Highpriesthood was the highest office in the old Testament and Jewish Church, and the Apost leship was the highest office in the new Testament, or Christian Church.  
Christ also in regard of this his fullness of office is compared unto the chief corner stone in a building, Psal. 118.22. Math. 21.42. Acts. 4.11. Ephes. 2.20. unto a foundation, Isai. 28.16 Which place is by St. Peter applied unto Christ, 1 Pet. 2.6. Every corner stone in a building contributes more unto the support thereof, than other ordinary stones. Whereupon the rulers, and chief of a people, are styled in scripture their corners, 1. Sam. 14.38. Isai. 19.13. Zech. 10.4. But now Christ is the head of the corner, or the chief corner stone; that is, the ground stone, the foundation, in whom all the building fitly framed together g●oweth unto an holy Temple in the Lord. As the ground stone in the corner, because it bears up the joints, & couple of the whole edifice, is therefore the chief stay thereof. So Christ upholds the chief weight of his Church, because he is a prop unto the salvation of every soul therein, as a Prophet by his word, as a Priest by the satisfaction and merit of his sacrifice, and by his constant, and uninterrupted presentation thereof unto his Father in his intercession, and as a King by his power and spirit.  
But now the chief corner stone, though it be a foundation stone, yet it is but a part, though a principal part of the foundation.  
But now Christ is not only a principal, but the total, sole, and entire foundation of his Church; that is, of her salvation, 1 Cor. 3.11: for other foundations can no man lay, then that is laid, which is Jesus Christ, Acts. 4.12.  
Yea but the Prophets and Apostles are at least a secondary and ministerial foundation. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, Ephes. 2.20.  
But 1. Some here by foundation understand Christ himself, who is said to be the foundation of the Prophets, and Apostles, objectively, the fundamental object of their doctrine, the foundation, which they laid in their ministry both by preaching and writing.  
But suppose 2. that these words, the foundation of the Prophets and Apostles be, as Estius saith, expounded intransitively, and thus paraphrased: which is the Prophets, and Apostles. Why then the Prophets and Apostles are taken not in regard of their persons, or successors, but metonymically in regard of their doctrine, which they left behind them in scripture: for they declared it with such infallible certainty, as that it is unto the Church a doctrinal foundation, and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus.  
But 2. I shall prove the sulness of each of his offices, his Prophetical, his Priestly, his Kingly office.  
1. There was in him a fullness of the Prophetical office, Mal. 3.1. He is the Angel, or messenger of the Covenant; to wit, of grace, and reconciliation: the chief Ambassador from the Father, for the revelation, offer, and confirmation thereof unto the Church.  
He is the Apostle of our profession; the Gospel, Christian doctrine, faith, or Religion, which we profess: and he is so termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is the supreme of all the Ambassadors, whom his Father hath sent for the promulgation thereof. Thus also is he termed by way of eminency the faithful and true witness, Revel. 3.14: Because he alone hath fully and effectually revealed the truth and will of God by himself and his ministers. He is the word of the Father, because he alone hath fully disclosed his mind.  
Math. 23.8,10. One is your master, even Christ, he only teacheth with authority and efficacy, and therefore he alone hath the mastership amongst all the teachers of the Church, between whom there is a brotherhood, and equality. One is your-master, Christ, and all ye are Brethren. No Teacher is an under master unto other Teachers.  
One part of Christ's pastoral office, is his Prophetical office, to feed his sheep with the sound and saving doctrine of his word, to make them to lie down in green pastures, to lead them beside the still waters, Psal. 23.2.  
And the pastoral office agreeth unto him in all fullness. ' 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 fullness of the Priestly office, such an unspeakable superexcellency of Priesthood, as is incommunicable unto any other of the Sons of men. And therefore the Apostle Paul styleth 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 house 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7.24: an intransmissible Priesthood, which passeth not from one unto another, as it is varied in the margin; which cannot pass from his own person unto any Successors, or Vicars, and Substitutes.  
3. And lastly, there was in him a fullness of the Kingly office. The government, to wit, of the Church, shall be upon his shoulder, Isai. 9.6: and that this Government is supreme, and regal, is plain by vers. 7: where it is described to be upon the Throne of David, and upon his Kingdom. He is the Lord of the vine-yard, Math. 21.40. He is in his house not as a Servant, but as a Son: 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 appears by the foregoing verse, of all, that in every nation fear God, and work righteousness. He is the Lord, as of all persons, so of all ordinances in his Church. The Son of man is Lord even of the Sabbath day, Math. 12.8. All things are delivered unto me of my Father, Math. 11.27: that is, as Beza restrains 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 Son, and he to whomsoever the Son will reveal him. The Son only hath delegated unto him from the Father authority to call and enlighten the Elect, and reveal the Father unto them.  
This fullness of Christ's 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 internal, and external, as that he needeth no viceroy, no ministerial, 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 mere 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 fasteneth this unto the Crown of our Saviour Christ, as well as he doth the other. Col. 1.15,18.  
2. This is further strengthened, 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 fullness of Christ's Kingly office is further signified, by his power of the keys. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The keys of an house, town or city, are a badge of power, and Authority; And therefore in the yielding of places, the keys are rendered unto the conqueror. In Garrisons the keys are every night deposited with the Governor. The Steward of an house hath the keys of it committed unto him.  
Thus it is said of Eliakim, the Steward of Hezekiahs' palace: Isai. 22.20,21,22. And it shall come to pass in that day, that I will call my servant Eliakim, etc. And I will commit thy government into his hand, etc. 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 principal steward of God's 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 sovereign Lord, and governor of his Church, whose power is sovereign and absolute, not subject unto any contradiction, diction, opposition or hindrance. Indeed Christ gives unto Peter, in the behalf of all the ministers of the Gospel, the keys of the Kingdom of heaven, Math. 16.19. But that (as Durand. l. 4. dist. 18 q. 1. noteth) is only a key of ministry. The key of excellency (saith he) is Christ's prerogative: as the key of Authority belongs principally unto God.  
Lastly, the fullness of Christ's Kingly office may be proved from the fullness of his pastoral office: for the duty of a shepherd is, as to feed, so to govern, and protect his flock; and hereupon Kings are termed shepherds of their people. Now what proofs we have for the fullness, and perfection of Christ's pastoral office, you may read above, touching his Prophetical office.  
I come unto a second sort of proofs, that confirm Christ's Fullness of Authority as Mediator, as man, not only in, but also out of his Church, his Universal sovereignty, and dominion over all Creatures in Heaven and Earth, Heb. 1.2. He hath appointed the son heir of all things.  
Estius observeth, that there is a Catechresis in the word heir, very usual in Scripture, Psal. 89.27. Gal. 4.1. For properly an heir succeeds a dead father. But the Apostle terms him an heir, because his father hath made him as an heir, Lord of all things: He is the heir, the Lord, not only of all things in the Church; but also of all things in the world. He is the heir, the Lord of all persons, Angels and men, elect and Reprobate: He is the heir, the Lord not only of all persons, but of all things whatsoever, and that not only by nature, as God, but by appointment, as mediator, according unto the nature, which he assumed. Whom he hath appointed heir of all things.  
John 3.35. the father loveth the son, and hath given all things into his hand. 
g Non apponitur hic conjunctio enim, quia non referuntur haec verba ad immediate praecedentia, sed ad illa, qui de caelo venit supra omnia est. Et ut penetres contextum adverte, quod quum dixisset illa duo (scilicet, qui de caelo venit supra omnia est, & quod vidit & audivit hoc testatur) prosecutus est priùs secundum: subjungendo & testimonium et reliqua spectantia adtestimonium ejus, & modo prosequitur primum: scilicet, qui de coelo venit supra omnia est. Et assignat rationem quarè Jesus, qui de coelo venit supra omnia est, ex paternâ dilectione. Pater inquit diligit silium.  Cajetan fetcheth the coherence of the words not from those immediately 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 father's love: the father loveth the son, etc. And because love is the ground, and reason of this his supreme Authority, 
h Formalis sermo cogit ad inteligendum quod de filio incarnato est sermo. Nam dilectio quâ pater diligit filium, ratio est quod incarnato omnia tradita sunt, & non est ratio quòd filio, prout est ab aeterno genitus, tradita sint omnia; Quonia● non dilectione, sed generatione omnia tradita sunt unigenita Dei, sed eidem unigenito filia hominis, ex paterna dilectione omnia tradita sunt.  Cajetan concludes, that it is to be understood of Christ, as he is incarnate, the son of man: for all things are given into his hands, as he is the only begotten son of God, not by dilection, but by eternal generation.  
John 5.22. The father judgeth no man; but hath committed all judgement unto the son: that is, say some, he hath committed unto him all kingly power, power to govern the world, and to dispose of all things therein: for judgement by a Synecdoche, 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 compriseth the Devil, the heart of Judas, and every machination of the Jews against Christ: And that this sovereignty 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 unto 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 sons of men are potentates, the Kings, and Princes of the earth, and even they are subject unto his disposal, 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 prevail with his father, for the deposing, uncrowning, and dethroning of whom he pleaseth, for the propagation of the Gospel: he can depress a Maxencius, and a Licinius, and raise a Constantine unto the Imperial throne. But this his Authority reacheth unto more powerful Princes, than 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 air, Ephes. 2.2. For he hath the keys of Hell, and death, Revel. 1.18. He hath the keys of hell: he can cast the Dragon, that old serpent, the Devil, and Satan, into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled, Rev. 20.3. He hath the keys of death, and one day will unlock the graves of all men.  
In a second place, we are to prove, that Christ's fullness 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 four places of scripture.  
The first is; Ephes. 1.20,21,22. Where we have Christ's, sovereign 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 chief 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 own 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 metaphorical, in allusion to the custom of great potentates, who placed at the right hand of their thrones, their most inward and powerful favourites; or their heirs, 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. Upon the king's right hand did stand the Queen in gold of Ophir, Psalm. 45.9. When the mother of Zebedees' Children desired that her sons might sit the one on the right hand, and the other on the left hand of Christ, in his kingdom, what did she crave, but the two chief dignities in his kingdom, 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 imperial and sovereign 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 itself: The Apostle in his quotation of that of David, Psal. 110. v. 1. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies my footstool; thus varieth the words. 1 Cor. 15.25. he must reign, 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 God's mighty power, set Christ on his own right hand, etc. In, v. 21, 22. he fully explaineth, what is meant by his sitting at Gods own right hand; why! to be fare 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 Christ's kingdom, sovereign authority, or dominion set forth here unto us, ab objecto principalitatis, or perfectionis, from its chief or principal objects. 1. The most powerful. 2. The most renowned of its objects.  
1. The most powerful of its objects: far above all principality, and power, and might, and dominion. 
Cartwright upon the place  Where it is evident, that the Apostle heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all. A great deal of Curiosity there is in interpreters touching the distinction of these terms, 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 deal of Confidence, talk 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 mustered all the heavenly Hosts.  
Hilary, Augustine, and Bernard do here with a great deal of modesty, and ingenuity, confess their Ignorance herein. Indeed there is no ground in Scripture for the several signification of every of these words. And for men in interpretation of Scripture to flee unto groundless conjectures, would bring in a strange, if not a mad kind of Divinity. Divers learned expositors, both Papists, and Protestants say, that if the terms be not Synonyma, but have several significations, that then the Apostle speaks of them, not by way of assertion, but by way of concession, or supposition; in reference, say some, unto the Jews, say others, unto the Gnostics, both which might hold such a distinction between the celestial spirits, or else with relation unto the fables of the Greek Poets, 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 kingdom or supreme dominion of Christ illustrated from the most renowned of its objects; Every name; that is, every person of name, or renown. Famous, or renowned persons were termed by the Hebrews, 
* 
Apud Hebraeos viri celebres dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, viri nominis, quos graeci vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quo modo etiam in vernaculo nostro sermone loquimur. Beza.  
Cornel. Alapide hath also the same note: but he fetcheth it out of Beza, as it will appear to any one that will compare them together.   persons of name: and here we have a distribution of these famous, or honourable persons from 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 bliss, 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 sovereign authority, or dominion of Christ. It is 1. general, over the whole Creation And hath put all things under his feet, v. 22. 2. special, over the Church. And gave him to be the head over all things to the Church.  
1. General, 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 Captains of the men of war 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 sheep▪ the members of Christ are in his hand, not under his feet. no man shall pluck them out of his hand, Joh. 10.28.  
For answer, the Scripture indeed mentioneth a twofold putting under the feet of Christ, penal, or obediential. 1. There is a penal, and disgraceful way of putting under the feet of Christ by way of punishment, or contempt, but when the Scripture speaks of that, there is always express mention made of enemies. Psal. 110.1. 1 Cor. 15.25. But putting under the feet of Christ, when it is used simply by itself, without any such addition of enemies, signifieth that which is obediential, and denoteth the general 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.  
2. 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 express, that no creature whatsoever is excepted, or exempted from this subjection; and therefore it would be sauciness in any man, to restrain it only unto enemies.  
3. The 8th Psalm, out of which this phrase is applied unto Christ, makes mention of all sheep and oxen, yea and the beasts of the field, the fowls of the air, and the fish of the sea, and whatsoever passeth through the paths 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 special subjection of enemies by way of victory and triumph.  
2. We have here the second branch of Christ's dominion, that special sovereignty, 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 Mr 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 greatness of the gift or benefit herein bestowed by God upon the Church, in that he hath given her a most eminent, glorious, and powerful head: But of this, the Apostle speaks so fully in the foregoing words, as that to insert it here again so suddenly would be little less than 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 less, of Christ's 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 than he is unto any other of the creatures, than 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 our behalf, the satisfaction of his death for the remission of our sins, 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 sin and indigency: Besides, there is not such a suitableness of nature between him and the Angels, as there is between him, and the Church of the redeemed. For he took not on him the nature of Angels: but he took on him the seed of Abraham, Heb. 2.16.  
Zanchy expounds the words, as of the singularity of Christ's 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 needful 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, quickeneth, governeth, and protecteth her. But this interpretation may be thought to be strained, & therefore I shall acquiesce in the former touching the specialty of Christ's headship, 
Bayne.  or sovereignty over the Church. It is more intimate, communicative and beneficial, 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 Christ's exaltation 1. an emphatical affirmation. 2. a large, and lively description.  
1. An emphatical affirmation. God also hath highly exalted him: It is not barely said, that God exalted him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super exaltavit, highly exalted him: Exalted him above all highness. 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 centre of the earth, are far below him, as it were, under his feet.  
2. We have a large and lively description of Christ's exaltation. 1. from the antecedent. 2. from the parts, or branches thereof.  
1. We have the antecedent of it, Christ's humiliation: He humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, etc. Not only Papists, but divers Protestants, as Peter Martyr, and Zanchy, are of the opinion, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quapropter, wherefore, denoteth a meritorious cause, and not only a bare antecedent. Doctor Featly to compose the controversy, distinguisheth of Christ considered as a mediator, and as man. Albeit, saith he, as mediator, he merited for us, yet as man he might also merit for himself. I should rather say, that by his humiliation, he merited his exaltation, not for himself, but for us, in our behalf, and for our behoof: He merited it, as it was the exaltation of a public person, the head of the Church. The first light of this, I confess, I had from Mr Cartwright, in his answer unto the annotations of the Rhemists upon Philippians 2. v. 9 Whereas the Rhemists had alleged, Revel. 5▪ 9 Thou art worthy to take the book, etc. for thou hast slain, and hast redeemed us, v. 12. The place (saith Mr Cartwright) is nothing to this question. For the worthiness there spoken of, is not considered in regard of that, which Christ was worthy to receive for himself, but in regard of that, which he was worthy to receive for us. Now he was worthy for himself after the personal unity, to know all mysteries, and to receive all glory, without regard of any work that ever be did: But to be worthy to receive it, that we might be partakers of it, could not be (with safety of God's justice) but by his obedience, and that to the death of the Cross. And this is the worthiness, which the Angels do so dignify, and commend in Jesus Christ, v. 12.  
2. Christ's exaltation is here made to consist in two particulars, Transcendency of renown, v. 9 Supremacy of Authority vers: 10, 11.  
1. Transcendency of renown. Gave him a name; which is above every name.  
The Lord rolled 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 fare surmounting that of the greatest men upon the face of the earth; A more glorious, a more unspotted, a more powerful name.  
1. A more glorious name. How narrow is the fame of the most renowned of the sons of men, in comparison of that of Jesus Christ, which is like the circuit of the sun, universal successively unto the whole world. Hath the persons of any men been adored, and worshipped with that Zeal, and sincerity, as Jesus Christ hath been by his Saints? What mortal wight, or immortal Angel 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 warriors, unto that victory of his over our spiritual adversaries on the Cross? Where he spoilt principalities and powers, and made a show of them openly, triumphing over them in it, Col. 2.15. No sceptre 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 conquerors by the most formidable armies, are but trifl●…, compared with his achievements by the ministry of a few weak despised men.  
2. Christ's name is more unspotted than any other name whatsoever, and therefore in this respect it out shineth all other names, fare more than the light of the sun doth that of the dimmest taper. The greatest chieftains 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, drunkenness, and Luxury; the name of Hannibal stained with cruelty; the name of Julius Caesar spotted and blurred with ambition, and tyranny. But the name of Christ is, as a most glorious, so a spotless name, Heb. 7.26. which is holy, harmless, undefiled, separate from sinners. In a third place: It is a most powerful name, that hath all the world at a beck, and that unto the very end of it. The power of men's names hath seldom outlived their persons. Those, that in their life time have most flourished in military glory, whose very names hath awed not only their own, but bordering kingdoms; yet we see their authority hath died with them. After death their names have had a weak influence upon those of their servants, and subjects, whom they have most obliged. In the Charnel house the greatest coward may tread upon the dust of the greatest conqueror. The great name of Alexander could not secure his mother, sister, wives, concubine, posterity, from violent and untimely ends. The great name of 
* Three days the corpse of this great Monarch is said to have lain 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 Town, they who carried the corpse, left it alone, and ran to quench an house on fire: afterward brought to be entombed, a Gentleman stands forth, and in stern 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 feign to compound with him for an annual rent. Such ado 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 room to contain him, without being purchased at the hand of another, men esteeming a living dog more than a dead lion. Daniel. Hist. England. p. 50, 51.  William the conqueror could not procure him in his own dominions, a respectful, quiet, and undisturbed funeral. But now the name given unto Christ in his exaltation was no empty, & powerlesse thing; but accompanied with the vast empire and authority. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 confess, that Jesus Christ is Lord, to the glory of God the Father, v. 10, 11.  
In which words we have the supremacy of Christ's authority set forth unto us by three particulars; à correlato, ab adjuncto occupato, & à fine.  
1. From the general subordination of all creatures unto it. 2. From their external 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 rational 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 proof of the last, and general judgement, we shall all stand before the judgement seat of Christ: for it is written, As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself too God.  
Now all rational creatures, and only rational 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 kingdom of Christ Jesus, yet at last, in the day of judgement, they shall submit thereunto, if not voluntarily, yet by constraint: and from this bowing and bending, this submission of all intellectual creatures unto Christ, we may also argue by way of comparison from the greater unto the less, for the universal subjection of all other creatures in their kind, unto his authority.  
2. Ab abjuncto occupato; from the confession hereof, which shall be not only internal in the conscience, but some way or other external, that every tongue should confess, 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 means 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 Christ's authority explained from its end. To the glory of God the Father. The Kingdom Authority, and dominion of Christ hath relation unto the glory, that is, knowledge, worship, and service of the Father, and was conferred 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 Christ's death, resurrection, or revival. 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 its plain sense; saith Mr Baxter against Mr Tombs, pag. 229. To say nothing of Estius, and other Papists, that so interpret it, my poor plundered 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 thinks) it is somewhat too severe a censure so say of such learned, reverend, and godly men, that they dare pervert Scripture from its plain sense. Such toothed expressions we must account but keenenesse in Mr Baxter. But if such a passage had dropped from the tongue, or pen of others, very wise, and pious, men would have charged it at least with the appearance of scorn and arrogance. But this exposition hath countenance from the coherence. Whereas Mr Baxter saith nothing for the justifying of his sense; only in a magisterial way he passeth a very bitter censure upon those, that dissent from him.  
The dead and living here are, as appears by comparison of this verse with the foregoing, such as live unto the Lord, and such as die unto the Lord. And if Mr 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 think as hardly of him, as he doth of those worthies above mentioned, that he dare pervert Scripture from its plain 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 persuade 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 inquire how Christ's 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 man, actually exercised this Lordship, &c. 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, unless 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 pre-eminence.  
But this place I have already handled, pag. 150, 151, 152. and therefore thither I shall refer the reader.  
To come in the last place unto the use and application of this fullness of Christ's Authority: and here I shall make application 1. Of the fullness of his office, and authority over the Church. 2. Of the fullness of his authority in general over the whole universe.  
1. Of the Fullness of his office, and authority over his Church.  
1. Then they are here to be reprehended, that wrench out of Christ's own hand his fullness 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 mediator 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, and mass 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 Prophetical office, by assuming unto himself authority to supply Scripture with unwritten traditions; as also by arrogating unto himself infallibility in the interpretation of Scripture and decision of all controversies of religion ex Cathedrâ.  
Lastly, he hath most sacrilegiously detracted from the fullness of Christ's Kingly office, by usurping the title and office of a visible and ministerial 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 laws concerning ecclesiastical matters, obliging the conscience per se, of themselves, from his mere will, and authority.  
This fullness of Christ's office hath 2. been prejudiced by Prelatists, in their institution of divers Church officers, as also of divers ceremonies of ordained, and mystical signification: appropriate unto the worship and service of God, without any licence from Christ himself. Herein they have trespassed against his Kingly and Prophetical office.  
1. They have invaded his sovereignty, or Kingly office: for he is, as the chief, so the only lawgiver in his Church, and hath committed unto her (as Ames showeth out of Junius in his reply to Bishop Morton) no authority of appointing new things, but a ministry to observe and do 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 general licence, and authority to all Churches, to ordain such ceremonies as ours. But that herein the place is abused, is evinced by the said Aims med. Theol. lib. 2. cap. 13. Sect. 36. by two arguments. 
* 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 & decorum's add res sacras tantùm, sed etiam officia civilia, in utrisque enim confusio & indecorum sunt vitia opposita debito illi modo, qui requiritur ad eorum justum sivem et usum consequendum.  Neither (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 pertain to holy things only, but also to civil 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, etc. 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, Dr john Burges. And none of the Prelatical party hath hitherto dared to take up the cudgels against him: A great Scholar, I confess, of these times, Dr 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 clear importance of that grand place to be, that all be done in the Church according to custom and appointment. The former implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (custom being the only rule of decency, etc.) And the latter in plain words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 custom, or by law, which being here commanded by St Paul, is a proof of the more than lawfulness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 custom, he thus goes about to prove. The former is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (customs being the only rule of decency, etc.) He dares not affirm, 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 customs, the omission of which necessarily infer undecency: But that the omission of such ceremonies as ours, doth infer undecency, the Doctor and all his party can never make good. What undecency can the Doctor prove to be in the administration of Baptism without the Cross, as also in public prayers and preaching without a surplice. But of this see further in Ames, in the places but now quoted. The Dr may perhaps look upon him as an inconsiderable Adversary. But we shall think his arguments considerable, until the Dr, or some other of his party, give a satisfactory answer unto them. In the mean while, let us examine the proof, that the Dr brings for this sense: and it is, because custom is the only rule of decency.  
This proposition, though very strange, is proofelesse: and therefore we might as well reject it, as the Dr dictates it. But I shall add a confutation of it from these following arguments.  
1. If custom be the only rule of decency, than nothing else can be a rule thereof, besides custom; 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 divers things are undecent, which yet can plead custom: and this is so evident, as that I will not so much undervalue the Doctor's judgement, as to endeavour any proof thereof. It is impossible, that the only rule of decency should be undecent. But yet it is very possible, that many customs should be undecent, and therefore I shall conclude, that custom is not the only rule of decency.  
3. Lastly, unto custom, as you may see in both 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 handsomeness in the first usage of a thing; and of this decency custom 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; Aims in the place forementioned, showeth, 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 right 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, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) literally import, according unto appointment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint, as, Math. 28.16. Act. 22.10. and 28.23. And we may hereupon argue à congugatis, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes rendered appointment. But because it may sometimes be rendered 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Dr John Burges in his rejoy nder unto Ames, pag. 78. a book published by the special 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 prophecy one by one, etc. and not all, or many speak 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 custom, and appointment. Yet the Doctor hath a hard task to perform, before he can come nigh his conclusion, that the words of Paul are a proof of the more than lawfulness of prescription of such ceremonies as ours in a Church: For he must prove, that custom, and order here are taken in such a latitude, as that they include, not only the customs and appointments of the Apostolical Churches, but also of all the Churches of God in succeeding ages: and the performance of this he will find not to be so easy, as he may imagine. I am sensible, 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 unequal an encounter, and therefore I hope the Doctor will pardon and excuse my boldness. 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 Symbolical ceremonies, that teach spiritual duties by their mystical signification, is a derogation from the fullness of Christ's Prophetical office. This the abridgement of that book (which the ministers of Lincoln diocese 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 means, whereby we should be taught and admonished of any holy duty, and whatsoever he hath thought good to teach his Church, and the means whereby, he hath perfectly set down in the holy Scriptures; so that to acknowledge any other means of teaching and admonishing us of our duty, than such as he hath appointed, is to receive another teacher into the Church besides him, and to confess some imperfection in those means he hath ordained to teach us by. Unto them I shall take leave to add the words of Aims in his fresh suit against ceremonies, p. 210, 211. Only this, by the way, I would learn how we can acknowledge and receive any means of religious teaching with faith, except it appear to be appointed by an authentic teacher and lawgiver. And how our Prelates in appointing means of spiritual teaching, which Christ appointed not, can be accounted (therein) ministerial teachers under him, as their, and our only authentic teacher? As also, if Christ be our Authentic 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 means he shall teach us?  
2. From this fullness of Christ's office, and authority, we may infer the derivation of all ministerial ecclesiastical power from him. Indeed the Church, and her officers may be 
h Non latebat Bellarm. 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, neque sunt causa potestatis illius quam habet Pastor. Ames Bellar. Ener. tom. 1. pag. 250,  instrumental in setting apart of particular persons unto the office of a minister, 1 Tim. 4.14. But as for the office itself, and the spiritual power, or authority, whether of order, or jurisdiction, which is annexed thereunto, that is only and immediately derived from Christ himself: 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 room 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 Baptism, administer the Lords Supper, and execute discipline in the stead of Christ, vice Christi, as Christ's 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 perform the work of the ministry in the name of Christ, is to perform 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, 
i In 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. Eneru. Tom. 2. l. 1. p. 1.  that the matter, form, 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, etc.  
But to speak 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 dependence upon and 5. with invocation of him for success. And thus all Christ's 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 Christ's 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 fear of Christ. And indeed if we did but seriously consider the fullness of his office, how great a Prophet he is, how high a priest, how glorious a King; we could not but tremble, when we speak either from, or unto him, we could not but use all possible caution, and preparation in the administration of all his ordinances. I appeal unto those that make as slender provision for the Pulpit, as for a table discourse; and there vent such raw, lose, indigested and uncoherent stuff, as makes their auditors even nauseate the good word of God; Whether 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 virtual 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 main errand was to pass away their time, to censure the poets' abilities, to judge of his play, it's plot, language, and fancy: And there what is their business, but to spend the hour, to censure the ministers gifts of prayer, and preaching, his matter, his notions, and expressions, to compare him with others, to see how fare he falls short of those, whose persons we have in admiration. Oh! Beloved, as you tender your souls, 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 do; 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 do all in the name of Christ: that is, they should keep exactly unto his command and rule, and not deviate therefrom, or add thereunto. God hath placed Christ in such an eminency over the Church, as Joseph was set over Egypt; and Pharaoh 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 embraced by the people in God's worship and service, without his warrant.  
Thirdly, both ministers and people in the managery of Christ's ordinances, are to do all in the name of Christ, that is, for the glory and honour of Christ, for his name's sake, Math. 19.29. Psal. 31.3. for this acception of this form of speech, Math. 18.20. Chamier quotes chrysostom, 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 inferior ends, if they were duly mindful 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 Paul's (by name) amongst the beadroll of the King's enemies, according to the custom 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 Atheistical and Machivilian politicians have thus served their turns 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 unfaithful: Who can we expect should be careful of promoting Christ's glory in his ordinances? if they, who by special commission be entrusted with their dispensation, be neglective thereof, & make their principal aim in them the furtherance of their private designs, the showing 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 spiritual, and Ecclesiastical matters, is only by commission from Christ, and therefore we should be, if not ashamed, yet afraid to employ 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 chief end in the work of the ministry hath been their own advancement in temporals, and therefore they have made the Gospel bend unto the vain and sinful humours 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 general 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 forgetful of their duties, and calling. Herein I believe Basilius, the then Patriarcke of Constantinople led the dance unto them, of whom Mr 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 gospel 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 itself, to prove the lawfulness 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 oaths, etc. which he had formerly sworn to Manuel or Alexius. King Philip the second of Spain, had a counsel 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 stamp, 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 himself 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 conform the Greek Church unto the Latin; but this his politic device, (as is gravely observed by the author of the Turkish history) yielded him not so much, as the credit of an honourable funeral, but dying in this attempt, not far from Lysimachia, was there, by his son Andronicus his commandment, for whose advancement he had stained, both his faith & honour, obscurely buried in the field a good way from his camp, as unworthy of a better sepulchre, for betraying that religion, which in his own judgement was most agreeable unto the will, & mind of his Saviour.  
Fourthly, Ministers and people should approach all ordinances in the name of Christ, that is, with dependence upon him for their success and efficacy; thus the form 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, Baptising, administering of the Lord's 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 men's souls, is in the virtue of Christ their principal agent.  
Without the concurrence of his Spirit, the sacraments will prove but blanks, or empty and naked signs, the word, otherwise the power of God unto salvation, will prove altogether powerlesse, or else the power of God merely 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 Scanderbag would cut helmets, head pieces, and pouldrons clean asunder with his Scymitar, he sent to him for it, thinking that there had been some extraordinary virtue in it, and when Scanderbag had sent it, he put it into their hands, who had the strongest arms about him, but perceiving no such wonders as was reported of it, he sent it back with scorn, saying that he could get as good for his money out of every cutler's shop, & that he credited not what was related to him thereof, but Scanderbag, in the sight of the Messenger, having made strange and admirable proofs of it, bade him tell his master, that it was not the virtue of the sword, but the strength of his arm. To apply this unto our present purpose, the word of Christ is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, Heb. 4.12. But now this is not by any virtue 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 Gospel is referred to the Prophets and Apostles, in regard of ministry and dispensation, our report; but it is referred to the Lord, only in point of efficacy and operation, the arm of the Lord. Upon the Lord Christ therefore let us depend, and to him let us repair for the success 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 general, so all ordinances in a more special and peculiar manner, are sanctified unto us.  
How can we, with any probability, expect a blessing from Christ upon our public assemblies, on the Lord's day, when we rush unto them from our beds, or worldly business, without so much as imploring such a blessing in our families or closerts. If we do not seek Christ in our home devotions, in a way of preparation unto our public; 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 ourselves, that Christ will be in the midst of us. Doth a minister preach in the name of Christ, when he doth not before hand so much as open his mouth for Christ's assistance in his study, and concurrence in his pulpit? Do people hear in the name of Christ, when all the week long they do not put up so much as one petition unto him, to enable their minister for his work, and to bless it unto them? And if we do not meet together in the name of Christ, we may justly fear, that Christ will be a stranger unto our meetings.  
Lastly, This fullness of Christ's office bespeaks our due respects; it challengeth faith in him, obedience unto him, and worship of him. All Saints should obey the King of Saints; the members of the Church should follow the full direction of their head, both inward, and outward: servants should be ruled by the son, and Lord of the family: sheep should be guided by their shepherd: the stones in the spiritual building should be regulated unto the foundation: Not to hearken unto the messenger of the Covenant, how can it be interpreted any other, than a refusal of the Covenant. To slight the high Priest of our profession, what is it, but a virtual renouncing of the Christian religion. To be disobedient and disloyal unto the King, and head of the Church, what is it, but an interpretative disclaiming of his sovereignty over the Church. Consider the Apostle and high Priest of our profession Christ Jesus, Heb. 3.1. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Pareus noteth) is very emphatical: 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 Christ's 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, &c. that is, attentively and deeply weigh the fullness, and dignity of his calling, and accordingly fear, love, worship, serve and obey him. Give him all honour, and glory, throw all your faith and hope upon him, seek 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 chief corner stone, elect, and precious, which God hath laid in Zion, the spiritual 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the putting of Abstracts for their Concretes usually increaseth and heightneth a matter, and puts weight and an emphasis upon it. Unto you that believe, he is an honour: that is, he is or should be very honourable, and exceeding precious in your eyes; and indeed whom should we esteem, reverence, and honour, if not the foundation of our salvation that by the faithful, and full discharge of his office, upholds every one of our souls, 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 lean upon him. Saint Peter exhorts hereunto, and backs his exhortation with many motives, He is a stone, a chief corner stone, vers. 4, 6. and therefore you may safely rely upon him. He is a living stone, a vital foundation, and therefore quickeneth 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 liveless. Indeed not only the Jews, 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 fullness 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 beneficial and advantageous unto us; if we come unto him, as unto a living stone, we shall as lively stones be built up a spiritual house, v. 5. for an habitation of God through the spirit, Ephes. 2.21. And without dependence upon him, as our foundation, by faith, there will be no place and existence for us in the spiritual structure.  
2. It will be very comfortable unto us, Behold I lay in Zion a chief corner stone, &c. and he that believeth on him, shall not be confounded, v. 6, that is, shall not be disappointed of his hope: all other foundations will fail men, and prove but as a Spider's 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 denial 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 hid their heads, and not be able to look the lamb in the face, as being utterly abashed at the vanity, and deceitfulness 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 lean 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 eternal happiness of his soul 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 man's honour in the sight of men, and Angels. Unto you which believe he is an honour, because you have honoured him, received his testimony, set your seal 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, heirs of Heaven, spiritual Kings and priests, Revel. 1.6.  
To conclude what I have to say at present, touching this fullness of Christ's office over the Church. Submission unto it is a thing, from which we are of ourselves averse: The resolve of the Jews is the natural language of every carnal man's heart, We will not have this man to reign over us, Luk. 19.14. Well therefore, let us humbly implore the overruling influence of heaven to work us unto an unfeigned acknowledgement 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 profess it, but to acknowledge it cordially and affectionately out of a true faith, and full persuasion of heart, impossible, unless we be taught, swayed, and acted by the Holy spirit.  
2. I shall proceed to that use and application which may be made of the fullness of Christ's authority in general over the whole universe, wherein I shall not wholly exclude his fullness of authority over his Church, but shall sometimes have reference thereunto.  
1. Then for information, we may hence infer 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 nearly, and intimately related unto a person of such power, and authority, is in heaven's Heraldry a fare greater honour, then to be absolute, and universal 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 walk suitably unto the height of such relations, as becometh the servants of so great a master, the subjects, nay friends and favourites of so redoubted a king, the spouse of so powerful and glorious a husband.  
2. We may hence infer the dignity of the ministers of Christ. They have their office, and commission from him, that hath a commission from the father to govern all creatures in heaven and in earth: They are the only Ambassadors of the King of Kings, and Lord of Lords, the keepers of his great seals, the sacraments; the stewards, and rulers of his house, 1 Cor. 4.1. Heb. 13.17.  
And from this dignity of the ministerial function, we may press both ministers and people, unto their several, and respective duties.  
1. The Dignity of ministers should mind them of, and move them unto their duty, not to walk 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 bear his name, Act. 9.15. should be very careful not to cast any reproach, or dishonour upon his name: not to occasion the blasphemy thereof by any either indiscretion, or scandal in their conversation. It would be a very great, and foul incongruence, if whereas Christ, who hath a fullness of all authority, hath given them an office worthy of double honour, yet notwithstanding they should render their persons vile, and contemptible.  
2. The dignity of ministers should be a powerful 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 esteem either them, or their words; but add whose ministers they are, and that requireth reverence to be yielded 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 Ambassadors. 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 Ambassadors, 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 sons of men. For if earthly Potentates be so tender, and touchy in the point of their Ambassador's honour and safety, can they dream, 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 Ambassadors, as without repentance to suffer them to pass unpunished and unrevenged? Doth not he himself tell us, that a bare contempt of his ministers, much more all violent and other injurious treatings of them, reflect in the upshot upon himself, 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 violence them, both he and his father may justly interpret it, as done unto themselves.  
2. Here is an use of terror 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 judgement committed unto him, authority to sentence all his enemies unto eternal 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: Unto 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 final unbelief 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 souls that wage war against Christ, the King of Kings, and Lord of Lords, if they would consult their own safety, so fare as to consider how unable such poor worms as they, are to cope and encounter with him, that hath all the hosts of the Lord under his command, They would speedily lay aside all farther thoughts of hostility, and send their tears and prayers as Ambassadors, and desire conditions of peace upon Christ's own terms. It was a vain brag of 
* Plutarch.  Pompey, that as oft as he did but stamp 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, arm the whole creation against all that oppose him, or his.  
But indeed his justice doth not go always in the same path, or pace. His patience many times grants a reprieve unto his greatest enemies, during their lives here on earth. Latter ages have hardly afforded a more bloody, and cruel adversary unto the Church of Christ, than the Duke of Alva: and yet Christ suffered his whore head to go down to the grave in peace. But there will come a day of wrath, and revelation of the righteous judgement of God, and Christ. And then Christ will put all his enemies under his feet: His father will make them all his footstool. 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 kingdom. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, shall hid themselves in the dens, and in the rocks of the mountains; and shall say to the mountains and rocks, fall on us, and hid 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 boars 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 spoil the vines, the tender grapes, how I say, will they be filled with despair 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 chief design hath been to hinder the sending of labourers into the harvest; & to obstruct their work, 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 son, 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 war against the saints, will be, that the doom of the everlasting state of their souls is to proceed out of the mouth of the King of Saints. No tongue can decipher, no heart imagine the terrors that will overwhelm those wolves, that have worried the sheep of Christ, when they shall see themselves dragged unto the tribunal of the great shepherd of the sheep. At that last day the lot of all Christ's enemies will be fatal, and dismal, and Christ himself 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 concur not with him in promoting the salvation of men's souls; 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 profess 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, Turks, and Pagans, then for such, because they add unto their hostility, falsehood, treachery, and mockery: They deal with Christ, as the soldiers that said unto him; Hail, King of the Jews: but it was in a way of scorn, for they crowned him with thorns, & smote him with their hands, Joh. 19.2,3. How bitterly did Christ himself expostulate with such hypocrites? Why call ye me Lord, Lord, and do not the things which I say? Luk. 6.46. If men were but duly sensible of Christ's sovereign authority they would tremble at their hypocrisy in professing, that Christ is their King, when in the mean 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 reign over us, how solemn and dreadful is their execution. Those mine enemies, which would not that I should reign 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, than those, that take a commission from him. If the bvilders reject the head of the corner, the chief corner stone, what can they expect, but either to fall on this stone, or to have this 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 perfidiousness of such Ambassadors, 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, than the disobedience of those, whose office it is to take them off from it? Rebels against Christ are unmeete orators to persuade unto loyalty, & submission unto him, because altogether unlikely to prevail. We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God, 2 Cor. 5.20. But the Rhetoric of our Pulpits will never woo men hereunto, when our lives speak a contradictory language. It is altogether improbable, that we should persuade men to be reconciled unto Christ, when they see us ourselves unreconciled, and in defiance of him; what more treasonable almost in war, then for commission-officers to give assistance unto the enemy. Our ministry 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 errors of their people.  
For a captain to exhort his soldiers to fight valiantly, and presently to run over unto the enemy, will add scorn and derision unto his treason: and we may say as much concerning ministers exhortations of their people unto a spiritual warfare; if when they come down from their pulpits, they run 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, etc. unto the end. Where we have the Character, and the punishment of a wicked minister. 1. the Character, his sin against Christ, his fellow ministers, and his flock or people. 1. His sin against Christ, is, unbelief of his judiciary power, one branch of his sovereignty: that evil 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 painful: 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 eat, and drink with the drunken: verse. 49. Lastly, we have Christ's punishment of him for this: The Lord of that servant shall come in a day, when he looketh not for him, and in an hour, 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.  

Use 2. of Consolation.  A second use is of Consolation. A great comfort it was to joseph's Brethren, when once they were reconciled unto him, that their brother was the second person in the Kingdom, and governor 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 powerful 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 Christ's incommunicable privilege, Heb. 1.13. To which of the Angels said he at any time, sit on my right hand, etc. But yet the Church sits at Christ's right hand. Upon thy right hand doth stand the Queen 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 down with my Father in his throne, Rev. 3.21. And he that overcometh, and keepeth my works 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 better 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 faithful, sitting with Christ in judgement 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 Christ's universal 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.  
1. Then, if Christ as mediator hath all power given unto him in heaven and earth, his members then may be confident, that nothing shall hinder their salvation; not sin, nor Satan, nor wicked men.  
1. From Christ's authority they may be comforted against sin, against the guilt and power of sin.  
1. Against the guilt of sin. The father would never have thus highly advanced him, given him such a vast and boundless dominion, if he had not fully satisfied his justice, and cleared the debts of all his members. We read in the relation of the proceed against Sr Walter Raleigh at the King's bench bar at Westminster 1618. October 28, that when he was demanded, why execution should not be done upon him, according to the judgement pronounced at Winchester against him: His answer was, that he was told by his counsel, that in regard his majesty since the said judgement had been pleased to employ him in his service, as by commission he had done, it made void the said judgement, and was a verification unto him, and gave him as it were, a new life, and vigour. This plea, though just and agreeable unto reason, and unto law too, as I have been informed by those, that are very well skilled in the laws of the land, yet could not save the life of this worthy Gentleman with his partial, 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 real acquittance and full discharge unto him, their surety, and so a virtual pardon of them: Hence the answer, or apology of a good conscience unto the cry of sin, 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 Christ's exaltation, than his death; because his exaltation is a clear 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 again, who is even at the right hand of God, who 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 condemn: for it is Christ that died for us. And in the death of such a person, as Christ, there cannot but be a fullness 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 chief ground of his confidence: yea rather that is risen again. He haveth paid the utmost farthing; for he is delivered out of prison. He is risen, nay, he is exalted unto a throne, a crown, a Kingdom: He hath all power given unto him, in heaven, and earth: He is sat down at the right hand of God; and there he hath authority to make intercession in the behalf of all the elect for whatsoever he pleaseth. If he were not disburd'ned of the guilt of our sin, God would never have thus highly exalted him, never suffered him to have been thus near him, to have had such power, and prevalency with him. Because the father hath committed all judgement unto the son, Joh. 5.22. the son himself concludeth the freedom 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 fullness of Christ's sovereignty, & dominion, exempts believers from the guilt of sin. 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 mediator, hath the keys of death, and therefore unto his, death shall not be a prison, but a bed, or a withdrawing room, a place of repose: He hath the keys of hell, and therefore he will suffer none of these to be cast into it, for whom he hath prepared a mansion in his father's house.  
Secondly, The fullness of Christ's authority may comfort all his members against the power, rage, and reign of sin, what complaint more usual with believers, then that of the violence of their lusts? Oh, say they, our corruptions are so powerful and vigorous, as that we are afraid they will sometime or other break out unto our either disgrace, if not undoing: why! if they would but look 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 headstrong corruptions. He gave his Apostles power against unclean spirits to cast them out, Math. 10.1. and to heal all manner of sickness, 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 unclean habits, & every serpentine lust, which are the spawn and brood of that great Serpent. Indeed no wind so boisterous & impetuous as the unmortified passions of men, no sea so tempestuous, so rough or restless, 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 calm sometimes, but there is a perpetual tempest in their bosoms, their lusts are always 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 sinful, 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 calm the sea of sin, and stay it's proud waves.  
Secondly, The fullness of Christ's power and authority yields comfort against the strength, malice, and temptations of Satan. Christ hath the keys of hell, and therefore they that have interest in Christ, have no reason slavishly to fear all the Devils in hell: Satan indeed is the prince of the power of the air, but what is the power of the air in comparison of the power of our mediator, 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 than he, able to overcome, and bind him, to take from him all his armour wherein he trusted, and to divide his spoils, Math. 12.29. Luk. 11.21,22. The Seed of the woman is able to overpower the seed of the serpent, the utmost mischief that the seed of the serpent, the Devil, and his instruments can do, is, but to bruise the heel, and that is no mortal wound, for it is fare 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 Kingdom, and works of the Devil, 1 Jo. 3.8. It is true, we wrestle not against flesh & blood, but against principalities, against powers, against the rulers of the darkness of this world etc. Eph. 6.12. But let us be strong in the Lord Jesus, and in the power of his might, for it is a power fare above all principality & power & might and dominion, etc. Eph. 1.21. Christ is the head of all principality and power, Col. 2.10. And therefore Paul had good reason to be persuaded, 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 fullness of Christ's authority is a support, and comfort unto all that belong unto him against opposition of men, whether violent by persecution, or fraudulent by heresy, & schism. Why should any member of the Church be diffident, and distrustful of its own, or the Church's 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 fear 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 ruin, desolation, and captivity of the whole nation, described Isay. 8. ult. to be a time of trouble and darkness, and dimness 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 Christ's sovereignty vers. 6. though the remnant of Christ's people amongst the captived Israelites walked in darkness, and dwelled as it were in the shadow of death, yet they shall see a great light vers. 2. the light of spiritual comfort and deliverance shall shine upon them, they shall joy according to the joy of harvest verse. 3. they shall be freed from the bondage of their spiritual enemies; the yoke of their burden, the staff of their shoulder, the rod of their oppressors 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 wisdom, He is the wonderful Counsellor, so by unspeakable love, the Zeal of the Lord of Hosts will perform 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 doom to order it; if the Church be in a weak and tottering condition, his government is upon the throne of David, and upon his Kingdom to establish it, vers. 7. We find Psal: 80. that when the hedges of the Church of Israel were broken down, the hedge of discipline, the hedges of God and the Magistrates protection, vers. 12, 13. so that all they which pass by the way did pluck her: The Bear out of the wood did waste it: and the wild beast of the field did devour 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 self; 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 will employ this his power and authority to preserve us from Apostasy and defection, the shipwreck 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 go how it will, let all things be turned topsy turvy, so as we go not back from thee O Lord of Hosts, so long as there is not in us an evil heart of unbelief, we hope we shall possess our souls in patience. Though the vineyard of the Lord be burnt with fire, and cut down, 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 dark dungeon, and there exclude the light of the Sun from us, but in such a condition the power of our Mediator should uphold our spirits; He hath the Key of David; and openeth and no man shutteth, if he open heaven gates unto us, not all the men in earth, not all the Devils in hell, are able to shut, or bar 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 book, Dan. 12.1. This place of Daniel you may expound by Revel. 12.7. where we have a war 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 total 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 poor 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 draws blood from their adversary, and their death puts life into the cause which they die for; so that we may say of them as of the King of Sweden at the Battle 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 spoil the vines and tender grapes, Cant. 2.15. If heretics, false teachers, seduce weak Christians, especially new converts, why he is the great shepherd of the sheep, and is able to repress them and chase them away: If never so malicious & potent adversaries assail the house, the Church of God, why Christ is the Lord of the house, and he is faithful to him, that appointed him, Heb. 3.2. & therefore there is no need of any other garrison for its protection, than his power, and care, Psalm. 2.1,2,3,4,9. the Kings of the earth set themselves, & the rulers take counsel together, against the Lord, & against his anointed, saying. Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Thou shalt break them with a rod of Iron, thou shalt dash them in pieces like a potter's vessel. If ten Kings that have one mind, and have given their strength and power unto the Beast, make war 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 Sovereignty conferred 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 carnal reason; we may say of that as the Apostle doth of the future state of the Saints of God, it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is, Joh. 3.2. but though it doth not yet appear, 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 down a very good argument for the strengthening of our faith herein. But we see Jesus who was made a little lower than the Angels for the suffering of death crowned with honour and glory, verse. 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 enemies, and at the last day he will put all, either persons or things, that oppose him, absolutely under his feet, he will subdue them and trample upon them as upon a footstool.  
It is said of him, Heb. 10.12,13. He sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool. If he our Sovereign waits patiently till this work be done, it would be very bad manners in us his subjects to be impatient, and not contented to wait the Lords Leisure.  
I proceed unto a second benefit accrueing unto believers by the fullness of Christ's authority, and that is positive, subserviency of all things to their salvation, seeing he hath all power in heaven and in earth, therefore he can make all creatures in heaven and earth to promote the glory and happiness of his people. Are not the Angels all ministering spirits, sent forth to minister for them, who shall be heirs of salvation? All believers are joint heirs with Christ, Rom. 8.17, Now he is the heir of all things, Heb. 1.3. therefore they share with him in this his inheritance, and are, in a way of subordination to him, heirs of all things too, All things are yours 
* 
Nota, omnia vestra sunt, non quasi omnia bona sint commania, uti erant in statu innocentiae, aut quasi justi omnium rerum sint propriè domini, etc. sed vestra sunt, non possessione, said fine & usu, quia scilicet vobis in ministerium & auxilium salutis deputata & data sunt, ita Anselm. Amb. Theodoret. S. Thom. Chrysostom: data, inquam, ad usum vel realem, vel mentalem, qui est in omnibus creaturis agnoscere, & laudare creatorem, & hoc est quod vulgò dicitur, fideli totus mundus divitiarum est. Corn. à Lapide in Locum.  
Universalem enumeratione illustrate, Vestri sunt omnes ministri, summi, infimi, etc. Vestrae sunt omnes res, totus, inquam, mund us, etc. Vestra omnis conditio, vita & mors, etc. Vestri denique omnes eventus, presents in hac vita, prosperi et adversi, vel futuri in altera vita. Omnia, inquit, vestra sunt. Anabaptistae abutuntur hoc loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facultatum probandam Apostolus verò non loquitur de possessionibus civilibus, sed de ordine divino, quo omnia debent servire utilitati Ecclesiae, quia omnia sunt condita ad piorum salutem & communicationem officiorum charitatis, quae non tollit justitiam, sicut nec Evangelium tollit politias. Nec loquitur Apostolus de omnibus individuis, sed de omnibus speciebus rerum. Pareus in Locum.  
See also Reynold's vanity of the creature. pag. 27, 28.   saith the Apostle (speaking of believers) 1 Cor. 3.21. not in regard of propriety or possession, but only in regard of end or use, that is, All things, so fare as their need and occasion shall be useful, helpful, and serviceable unto the salvation of your souls: and this is that which is meant by that usual saying, quoted out of Aug. fideli t●tus mundus divitiarum est. The Apostle illustrates the universal by an enumeration of particulars vers. 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Of which words I shall out of Pareus give you this short following Paraphrase, All ministers are yours, the highest and the lowest, Paul, Apollo, Cephas. All things are yours, the whole world. All conditions are yours, life and death: All events are yours, present and future, things present, or things to come, things present in this life, whether prosperous or adverse, Rom. 8.28. And we know, that all things work together for good to them that love God, to them who are the called according to his purpose. Things to come, that is, all the glory of the new Jerusalem, Rev. 21.  
Lastly, upon this fullness of Christ's authority we may ground exhortations unto several duties, and that regarding either God, Christ, or our brethren.  
First, we may hence be exhorted unto thankfulness towards God, for that he hath vouchsafed such dignities unto our nature in the person of his son, Psal, 97.1. The Lord reigneth, let the earth rejoice: let the multitude of Isles be glad thereof. When the multitude saw the cure of the man sick of the Palsy, they marveiled and glorified God, which had given such power unto men, Math. 9.8. How should we marvel, and glorify God for the giving of all power in heaven and earth unto the man, Christ Jesus, for that his head is as the most fine gold, Cant. 5.11. 
* Aynsworth.  that is, his head-ship, regiment, and kingdom is most glorious, like splendent gold. Because he is the head of the corner, the Psalmist, & our Saviour himself, would have us to acknowledge the Lords doing, and that it should be marvellous in our eyes, Ps. 118.22. Math. 21.42. The Apostle Paul entertains it with stupor, and admiration, what is man! saith he, (that is, the man Christ Jesus) that thou art mindful of him, or the Son of man, that thou visitest him: that thou crownest him with glory and honour, and didst set him over the works of thine hands, that thou puttest all things under his feet, Heb. 2.6,7,8. In Cant. 3.11. we have an exhortation unto an heedful, and grateful observation and contemplation of Christ in his exaltation. Go forth, O daughter of Zion, and behold King Solomon with the crown wherewith his Mother crowned him in the day of his espousals, and in the day of the gladness of his heart: 
Diodati.  according to the letter this is meant of Solomon, who was the figure of Christ; for when Solomon was married he had no father; and his mother was she that did set the regal crown upon his head (having procured it for him 1. King. 1.16.) and put on his nuptial garments. But in respect of Christ, by Mother is meant the Father, who crowned him, as Cant. 8.5. Ps. 110.1. Phil. 2.9.  
Secondly, we may hence be exhorted unto divers duties, regarding Christ, faith in him▪ fear and confession of him, obedience, prayer, and conformity unto him:  
First, faith in him, our Saviour having mentioned the doctrine of his Sovereignty, all things are delivered unto me of my father, Math. 11.27. He draweth from it vers. 28. this exhortation: Come unto me all ye that labour and are heavy laden, and I will give you rest: that is, believe in me, and I will give you the rest of satisfaction and consolation. john the Baptist having joh. 3.35. spoken of the extent and universality of Christ's dominion, he presently subjoineth verse 36 the reward of faith, and punishment of unbelief: first the reward of faith; He that believeth on the Son hath everlasting life: that is, as Cajetan expounds it, habet eam velut in semine, he hath eternal life seminally, he hath the root and cause of it, a promise of it, an interest in the purchase of it, a possession of the beginning and first fruits of it.  
Secondly, we have the punishment of unbelief, and that, as the but now mentioned Cajetan analyseth the words, is twofold, poena damni & poena sensûs, the punishment of loss, and the punishment of sense: first the punishment of loss, he that believeth not the Son, shall not see life: that is, shall not enjoy life. Secondly, the punishment of sense or Torment, The wrath of God abideth on him: where again, as the same author observeth, we have the perseverance and dominion of the punishment of unbelievers.  
First, the perseverance, or permanency of their punishment, the wrath of God abideth, Isa. 54.8.  
Secondly, the dominion of their punishment, the wrath of God abideth on them; dominium poenae significatur ex praepositione super, saith Cajetan, It shall not be in the power of the damned to divert their thoughts so much as one moment from the consideration of their torments. Christ Jesus having told the Jews that the father had committed all judgement unto him, john 5.22. he presently deduceth herefrom the safe and happy condition of all such as believe in him vers. 24 Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life.  
Secondly from this fullness of Christ's authority we may be exhorted unto a fear of him; If Christ be our Master where is his fear, Mal. 1.6. whom should we fear, if not him that hath all power given to him in heaven and in earth, that hath all judgement committed to him, who is able to destroy both soul and body in hell Math. 12.28. And this use the Apostle Paul makes of this doctrine Phil. 2.9,10,11,12. God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, etc. and that every tongue should confess that Jesus Christ is Lord etc. wherefore, my beloved &c. work out your own salvation with fear & trembling, with a fear of reverence and humility towards God, the author of salvation; with a fear of care, caution, prevention, and eschewall towards hell, and damnation, the opposite of salvation.  
Thirdly, from hence we may be exhorted unto a bold and undaunted profession of him, why should we be afraid, or ashamed to confess him, who hath all power given unto him in heaven and earth. The Apostle Peter deriveth the answer of a good conscience from Christ's exaltation, his resurrection, ascension into heaven, sitting at the right hand of God, and the subjection of Angels, authorityes and powers to him, 1 Pet. 3.21,22. And some think, that this answer of a good conscience is the answer of confession, of which the Apostle speaks before, verse 15, 16. Sanctify the lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope etc. having a good conscience etc.  
Fourthly, we may hence be exhorted unto obedience to him, for he is a Lawgiver able to save and destroy, and hath in a readiness to revenge all disobedience, 2 Cor. 10.6. joseph's exaltation was, think many, a type of Christ's, Gen. 41. v. 41, 42, 43. Pharaoh set joseph over his house or Court, and over all the land of Egypt. God hath set Christ over his house, the church, in a special way; over all the world, in a general way. The putting of Pharaohs signet upon josephs' hand, the araying of him with vestures of fine linen, the putting a gold chain about his neck, were but dark and weak figures of that surpassing glory & honour wherewith in his exaltation his humanity was crowned. Pharaoh made joseph to ride in the second chariot. Christ's humanity is next and second in authority unto the Deity. There were certain officers that cried before Joseph bow the knee: And it is the duty of all ministers of the Gospel to cry before Christ unto their people to bow and bend the knees of their heart unto him; but if they should be silent and remiss in their duties, the greatness of his authority invites and bespeaks such a submission; for he hath all power given unto him in heaven and in earth: how obedient were those soldiers, which were under the Centurion in the Gospel, I am, saith he, a man under authority, having soldiers under me: and I say to this man, go, and he goeth: and to another, come, and he cometh: and to my servant, do this, and he doth it, Math. 8.9. Christ, even as man, is under the authority of no creature, but hath a general jurisdiction over all creatures in heaven and earth, but if he say to this man, go, he standeth stock still, if he saith to another come, he never moves out of his place, he saith to us his servants do this, and we obstinately omit it; The Apostle Peter asserts the dependency of the answer of a good conscience, upon Christ's resurrection, ascension, and sovereignty, 1 Pet. 3.21,22. and by this answer of a good conscience some understand the readiness of a renewed and sanctified conscience, to conform unto the commands of God; and indeed is it not fitting for every good conscience to be subject unto him, unto whom Angels, authorities and powers are made subject, to say unto him as Samuel was directed by Ely, Speak Lord for thy servant heareth, 1 Sam. 3.9. or as David expresseth himself, Ps. 27.8. When thou saidst, seek ye my face, my heart said unto thee, thy face, Lord, will I seek, Ps. 40.7,8. Then said I, to I come, etc. I delight to do thy will, &c, yea thy law is within my heart. Because all things were delivered to Christ of his Father, Math. 11.27. therefore hereupon Christ himself exhorteth as unto faith in him, come unto me, etc. ver. 28. so also unto obedience to him, Take my yoke upon you, and ye shall find rest to your souls, verse. 29. however your bodies and estates may be liable unto trouble, the Father hath committed all judgement to the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father, which hath sent him, john. 5.22,23. Indeed the divine excellency, the infinite perfection of the Deity, is the alone formal object, principal ground, reason, or inducement of divine worship; but yet the judiciary power delegated unto Christ, as mediator, and man, may be a great and powerful motive hereunto: For by our obedience unto him, we shall consult for our own indemnity: for his power, if we do not bow unto it, will break us; if we do not yield him an active obedience, he can extort from us a passive obedience; if we do not do his will, we shall suffer his wrath; if we do not prostrate ourselves at his feet, in a way of reverence, service, and worship, we shall be put under his feet, in a way of conquest, and triumph, as a footstool to be trampled upon: as he hath power to condemn for disobedience at the last day, so he hath authority to chastise it here in this life with removal of his ordinances, He walketh in the midst of the golden Candlesticks, Rev. 1.12,13. And therefore he hath power to remove them where he please, he hath in his right hand the Stars, verse 16. the ministers of his Church, and therefore he can suffer an Eclipse of them, he can rightfully permit the removal of our teachers into a corner, Is. 30.20. and the going down of the Sun upon our Prophets, Mic. 3.6. He is the Angel of the Covenant, and therefore he can upon neglect, contempt, and refusal of it, withdraw his ambassadors from any place whatsoever: He is the Lord of the vineyard, and therefore upon its unfruitfulness, he can expose it unto desolation by the boar out of the wood, and unto devouring by the wild beasts of the field, he can suffer it to be burnt with fire, to be cut down, he can make it to perish at the rebuke of his countenance, Ps. 80.13,16. Math. 20.8.  
Fifthly, Because Christ hath all mediatory power given unto him in heaven and in earth, this may encourage all his, to make their addresses in prayer unto God, by him, in his Name, through his mediation, for may they not with boldness and confidence approach the holy of holyes, as long as their access is by him, who alone hath power of intercession with him. It is his office to receive, and present all the prayers of all the Saints Rev. 8.3. and therefore every Saint may be confident of a gracious return into their bosoms of all their prayers, brought unto him. When the people cried unto Pharaoh for bread, Pharaoh said unto all the Egyptians, go unto joseph, and what he saith unto you▪ do, and joseph opened all the storehouses, Gen. 41.55,56. If we cry unto God for bread, for any mercy, he sends us to his joseph, who openeth all the storehouses of his special, and rich mercies, belonging any way to the covenant of grace. All such mercies are handed, and delivered out unto us by his mediation, Every good, and every perfect gift, as it cometh down from the father, Jam. 1.17. so it cometh by Christ, as a mediator; if we want private, or personal mercies, unto whom should we run for them, but unto him, who is now ascended up fare above all heavens, and hath all power given him, to distribute gifts unto men, and to fill all things; that is, all his members with his spirit and grace, Eph. 4.8,10. If we want any measure of light, and knowledge, we should beg it of him; for he himself having Mat. 11.27. affirmed his sovereignty over all things in general, All things are delivered unto me of my father; He forthwith instanceth in his power of saving Illumination, as one of the principal flowers of his crown, and chief branches of his royal prerogative, neither knoweth any man the father, save the Son, and he, to whomsoever the Son will reveal him. None hath authority, savingly to reveal the Father, but the Son; He alone hath power to pour out a spirit of Wisdom and Revelation; if the whole Church visible, if any particular Church want a mercy and deliverance, who so able to relieve and supply her, as her head? if the vineyard be overrun by wild and savage beasts, the Bear out of the wood, and wild beasts out of the field, cruel and bloody enemies, unto whom should we make our prayers in her behalf, but unto the Lord of the vineyard? So the Church in the Psalmist, Return we beseech thee, look down from heaven, and behold, and visit this vine, and the vineyard which thy right hand hath planted, Psalm. 80.14,15. He is the Lord of the house his Church, and therefore beseech him to look unto the ruins, and dilapidations thereof. He is the Lord of the harvest, and therefore let us petition him, to remove loiterers, and send forth labourers into the harvest, and withal to furnish them with abilities for their Labour, all gifts requisite for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: Let us entreat him to pour upon them a spirit of prayer, and supplication, to open unto them a door of utterance, to speak the mystery of Christ, that they may make it manifest as they ought to speak Col. 4.3,4.  

Use 6. of Exhortation.  Sixthly, from the greatness and fullness of Christ's authority, we may be exhorted unto a diligent endeavour after conformity unto him, in all his moral actions, that have a moral ground, or reason. For whom should Saints imitate, if not the King of Saints? whom should rational and spiritual sheep follow, but that one chief and great shepherd of Souls? what pattern should disciples propound, but that of their Master? whose example should Soldiers in this spiritual warfare eye, but that of the victorious captain of their salvation? whom God hath given for a leader and commander unto his people, Isaiah. 55.4. A governor that shall rule his people Israel, Math. 2.6. How apish have men been in all ages, to imitate men of great place, power, and authority. The Courtiers of Alexander held their necks awry, because his was naturally so. And I have read, that whereas a mischievous Eunuch, Eutropius, having the ear and heart of his Master, the then Emperor, he would never give way by his good will, to the preferment of any unto any great place, or office, but such as made themselves Eunuches; whereupon some ambitious fools castrated themselves, and so that they might be great men in power, and place, they made themselves monsters, and no men. Shall men be thus forward to imitate the defects, and deformities of powerful personages here on earth, and shall not we be very diligent in our imitation of the King of Kings, and Lord of Lords, who hath all power given unto him in heaven and earth? Our Saviour himself makes the extent, and universality of his dominion, a motive, as unto faith in him, obedience to him, so unto imitation of him. All things are delivered into my hands, etc. therefore learn of me, and he instanceth in two particulars, that more especially deserve to be imitated: for I am meek, and lowly in heart, which brings me unto the third sort of duties, unto which, from the fullness of Christ's authority, we may be exhorted; and they are such, as relate unto our Brethren, meekness, and humility.  

Use 1. of Exhortation.  First, from the fullness of Christ's authority, compared with his meekness, we may all be exhorted unto meekness. All things were delivered unto him of his Father, and yet he was meek, Math. 11.27,29. His carriage unto even his most insulting, and provoking enemies, was full of meekness in his greatest sufferings: There never dropped from him so much as one impatient word, or syllable: who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. 1 Pet. 2.23. and yet he could have taken upon the greatest of his adversaries a most speedy, & easy revenge; to see such power matched with such patience, should make us all blush at the excesses of our anger, and the rage of our impatience towards all those almost with whom we converse. Not only private, but even public persons, those of greatest place, may very well in the execution of their places propound unto themselves this matchless meekness of their Saviour, and carry their government, as Christ did, upon their shoulders in patience; that is, so far as they may, without prejudice unto justice, bear with the weakness, and way wardness of their charges. Magistrates may hence be instructed to carry their people in their bosom, as a nursing father beareth the sucking child, Num. 11.12. ministers may hence learn to be patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth, and that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will, 2 Tim. 2.24,25,26. Aaron carried the twelve tribes in his breastplate next to his heart, to show, that in care he was to bear them, Exod. 28. ver. 29. But he had them also engraven in two Onyx-stones, ver. 12. and those set upon his very shoulders, to show, he must otherwhile bear them in patience too. And it is not only Aaron's case, and other high Priests, under the Law: The Moral is appliable unto all ministers of the Gospel, they are to bear their people, as in their breasts, by pastoral care and affection, so on their shoulders, in great patience, and long-suffering.  

Use 2. of Exhortation.  Secondly, from a comparison of the fullness of Christ's power, with the greatness of his humility; all men, the greatest of men may be exhorted unto humility, towards even the meanest of their brethren. All things were delivered unto him of his father: and yet he was lowly in mind, therefore learn of him, Math. 11.27,28. In john 13. we have his actual knowledge, or consideration of his sovereignty, connexed with an action, wherein was the very depth of humility, vers. 3, 4, 5. Jesus knowing, that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments, and took a towel, and girded himself, after that, he poureth water into a basin, and began to wash his Disciples feet, and to wipe them with the towel, wherewith he was girded. Some might interpret this action of our Saviour to proceed from incogitancy, or inadvertency, and think that he forgot himself, and did a thing unbecoming his dignity. To prevent this, the Evangelist makes his notice of, and meditation upon the fullness of his authority, the preface unto this his great example of humility, knowing that the Father hath given all things into his hand, etc. he ariseth from supper etc. and began to wash his Disciples feet, etc. The washing of feet was a civility, with which, at those times, in those hot Eastern countries, strangers were entertained, especially in the evening, and therefore perhaps might be usual towards superiors, and equals, but that he that had all things given into his hands by the Father, he that was come from God, and was forthwith to go to God, should wash the feet of his own disciples, of which some were poor fisher men, is an unheard of condescension; who can be proud and look upon so humble a Saviour? whose pride should not so lowly an action of his beat down? what power is there that should swell the spirit of any mortal wight, when he that hath all power given unto him in heaven and earth stoops unto so low a service? who should refuse to write after such a copy of Lowliness? Especially seeing our Saviour himself exhorts hereunto vers. 13, 14. Ye call me Master and Lord, and ye say well: for so I am: If I then your Lord and Master have washed your feet, ye also aught to wash one another's feet. In washing of the feet there is Synecdoche Speciei, the special is put for the general, washing of the feet being a base, and abject service, stands for all offices, or duties of love, though never so low and mean, unto such offices all men are obliged, even superiors, unto their inferiors. 

In una itaque specie officii, totum genus officiorum intelligimus. Ita quod explicando debitum abluendi pedes, comprehenditur debitum cujusque officii tam corporalis, quam Spiritualis: quia & ipsa ablutio à jesu corporalis quidem exercitata est, Spiritualis verò sermone exposita. Intendit ergo ad literam-Iesus, ut ab ip sius exemplo cognoscamus nos debitores invicem ad mutua officia, quibus opus est tam ad corpus quàm ad Spiritum. Mutua siquidem praecipit dicendo alter alterius. Sed intellige proportionaliter; ut non dedignentur superiores exercere officia sibi congrua tam ad corporis quàm ad Spiritus aliorum utilia: ex quo Iesus Dominus non horum aut illorum sed omnium, & magister non horum aut illorum sed omnium, dignatus est sponte tam vile exercere officium lavandi pedes piscatorum, etc. Exemplum enim dedi vobis. Ne facta à jesu domino & magistro admiranda potius quam imitanda acciperemus, explicat imitanda. Cajetan. in locum.  
Speciem ponit pro genere, nam per lotionem pedum, quod omnium ministeriorum humillimum est, omnia exempla, omnia ministeria intelligit humilitatis. Maldonat. in locum.  
Quod ad externam pedum ablutionem attinet, minimè fuit Christo propositum talem ritum sacrum in Ecclesia instituere, sed secutus morem, illis temporibus & regionibus ab ultima vetustate consuetum, ablutionis pedum, ad viatores praesertim vespere excipiendos (ut ex quamplurimis Scripturae locis apparet) hoc genere sermonis mutuam verorum Christi Discipulorum omnium inter se conjunctionem ad quid vis muruae aedificationis causâ praestandum commendavit, non verbo tantum, sed suo quoque ipsius exemplo. 1 Cor. 9.19.1 Tim. 5.10. Luc 7.44. Generalis est ergo haec praeceptio, mutuam Christianorum omnium inter se charitatem omni officiorum genere testandam complectens, & quidem iis inprimis conveniens, quos Dominus caete●is & doctrina & omni verarum virtutum exemplo praefecit, inter quas excellit profecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantopere ipsis commendata. Mat. 20.27,28. Beza in locum. Vide Piscatorem in locum   The holiest of men have Christ for their Master, the greatest and most powerful have him for their Lord; his washing then the feet, not the head of his Disciples and servants, should be a forcible inducement unto any man whatsoever, to serve even the meanest of his brethren, in the most condescending and selfdenying acts of love, especially seeing he himself tells his disciples, that this his practice was not so much for admiration, as imitation, vers. 15. for I have given you an example, that ye should do, as I have done unto you. This example of Christ obligeth all Christians, for he speaketh unto his Apostles, not only in the notion of Apostles, or Ministers, but also under the capacity of Christians, and believers; but yet there may be, and no doubt is, an appropriation of the obligation unto ministers, so that it concerneth them in a more especial manner, than it doth others, and so much may very probably be gathered from the last words of the next verse, neither is he that is sent, greater than he that sent him. They that are sent by Christ, as Ambassadors, should not, above all men, disdain the doing that, of which they have a precedent in him, their great Lord and Master, but should make use of the meditation hereof, as a powerful incentive unto an affable, & humble carriage and behaviour, and that unto both their fellow ministers, and their brethren.  
First, unto their fellow brethren of the ministry, no kind of eminency whatsoever, can put such a distance between ministers of the gospel, as there was between Christ & the Apostles, for he had all things delivered into his hand, and them amongst the rest, & yet, though he knew this, he performed unto them an act of such servility, as that when he addressed himself unto the performance thereof, Peter was transported with a just wonder, and utterly refused it, as he thought then, out of a devout reverence, because he judged it no way suiting with the relation he had unto Christ, for he was his Lord and Master, and therefore he thought he should much forget himself, to receive such service from him. Peter saith unto him, Lord, dost thou wash my feet, thou shalt never wash my 
* Tu mihi? quid est tu? quid est mihi? cogitanda sunt potius, quam dicenda, ne forte quod ex iis verbis aliquatenus dignum concepit anima, non explicet lingua. Aug. Oratio est abominantis remabsurdam, & indignam: nam interrogando quidnam faciat Christus, quasi manum illi injicit Calv. in locum. Interrogatio admirantis & detrectantis tanquam rem absurdam minimeque decentem. Piscat. in locum.  feet, ver. 6, 8. would some ministers but seriously & sadly ponder this servile act of our Saviour, unto his disciples & servants, they would not look with such an eye of scorn & neglect, as they do, upon their poor brethren, over whom they are advanced in this world's lottery, either by others ignorance, or their own confidence & pragmaticalness, rather than any true desert and ability. This point of the humility of ministers towards one another, our Saviour enforceth from the scope of his whole humiliation, and from the last and lowest act thereof, his death and passion, Math. 20.28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Seeing Christ, who is the King of Kings, hath for our sake subjected himself, as a servant, taken upon him the form and nature of a servant, done the work of a servant, & died the 
* Crucifixion was a death that commonly servants were sentenced unto, seldom times freemen, whence it is many times noted out by the name of servile supplicium by Tacitus Godwin Rom. Ant.  death of a Servant, he humbled himself, and became obedient unto death, even the death of the Cross, Phil. 2.8. There is a great deal of reason, that as all Christians, so all ministers should serve one another by love, Gal. 5.13. Look upon the words foregoing those but now quoted out of Matthew, and you may see, that Christ brought this his example, as a motive, whereby first he backs his prohibition of all affectation of Prelacy, or domination in his ministers. verse. 25, 26.  
Secondly, he presseth them, either unto humility, diligence and faithfulness, in discharge of the work of their ministry in general, or else more particularly, as some think, unto an humble submission unto their fellow servants in the ministry, for the furtherance of that, which should be the common design, the salvation of men's souls; and in this only he placeth the eminency of a minister vers. 26, 27. whosoever will be great among you, let him be your minister: And whosoever will be chief among you, let him be your servant. Those ministers, that otherwise have been of great parts and learning, have not left behind them so precious a name, in the Church of God, as those despised ones, that have made it their study, by submissive service of their brethren, to further the common work. Mr Dickson hath another interpretation of these last words, with which I have not met in any other, and therefore I think it not amiss to acquaint the Reader with it, If this command do not prevail with the ambitious party, but he must needs bring forth his ambitious desires, than the rest of the Ministers are warranted to diminish of that man's estimation, and to account the less of him, by so much, as he is ambitiously inclined to a principality and majority over the rest, for so do the words bear, let him be your Servant, that is, let him be so esteemed of, and no more. If any one among you affect to rule the roast, to be a Dominus fac totum, & expect that his ipse dixit should carry all in your meetings, without dispute, or contradiction, you should not give place to such by subjection (to borrow of the expression of the Apostle) so much as for an hour, that the truth of the Gospel might continue with you, Gal. 2.5. resist the pride of such a man; express but little respect unto him; and this by God's blessing may humble him: however it is the likeliest course you can take, to free yourselves from the unhappy consequent of his domineering humour, if you comply therewith, & submit thereunto: If such men as these would but provide for their own credit, and the entertainment of their opinions (whether true or false, we dispute not) why they have no such way or means, as to frame themselves unto an affable humility; for the progress of both truth and error, is hindered by the morose pride of their assertors; nothing so much distastes our Antagonists, and renders them averse from compliance, as our superciliousness, of which we have a remarkable instance in our English 
* Holingshed pag. 151, 152.  Chronicle. When Augustine the Monk, sought to reduce the Britons unto the jurisdiction of the Church of Rome, the Monks of Bangour asked the advice of a certain wise and devout man among them, who made this answer; If he be the man of God, follow him; then said they, how shall we prove, whether he be so, or not. Then said he, the Lord saith, take up my yoke, and learn of me, for I am meek, and humble in heart. If Augustine be humble, and meek in heart, it is to be believed, that he also beareth the yoke of Christ, and offereth it to you to bear, but if he be not meek, but proud, it is certain that he is not of God, & his word is not to be regarded: And how shall we perceive that, (said they) find means (said he,) that he may first come to the place of the Synod, with those of his side, and if he arise to receive you at your coming, then know, that he is the servant of God, and obey him. But if he despise you, and arise not against you, whereas you be more in number, let him be despised of you. They did as he commanded, and it chanced, that when they came, they found Augustine sitting in his Chair; which when they beheld, straightways they conceived an indignation, and noting him of pride, laboured to reproove all his say, and gave a plain answer, that they would not receive him for their Archbishop; for they laying their heads together, thus thought, if he refuse now to rise unto us, how much more will he contemn us, if we shall become subject to him.  
Secondly, the unexampled humility of Christ, compared with his magisterial power, and Lordly dominion over all things, should provoke all ministers of the Gospel unto humility, and all the possible expressions thereof unto their people, their power is but subordinate unto Christ's, and ministerial, and therefore none of them should dare to Lord it over God's heritage, 1 Pet. 5.3. to assume a dominion over the faith of their people, 2 Cor. 1.24. but they should profess and acknowledge themselves the servants of the Church, for the Lord jesus sake 
* Non dicit autem servos jesu, quoth consequenter videbatur dicendum, quia jesum dixcrat Dominum, sed i dicit, quod est longè inferius atque humilius, servos vestros. Attamen ne nimis abjectè de suo ministerio l●qui aut sentire videatur, add it per jesum, vel ut habent Graeca & Syriaca, propter jesum, quemadmodum etiam legunt atque exponunt Ambrofiaster & Selulius. Videtur autem in hac parte non repetendum verbum, quod praecessit, praedicamus. (non enim in eo versabatur Apostolorum praedicatio, ut annunciarent se esse servos hominum) sed aliud quippiam supplendum, velut, exhibemus, fatemur, aut profitemur, aut quid simile, ut sensus sis: Nosmetipsos autem vobis exhibemus ut servos, palam fatemur nos non aliud esse quàm servos vestros propter. jesum Dominum, à quo ministerium hoc nobis in junctum est; servos, inquam, vestros quia more servorum nos totos impendimus utilitati & saluti vestrae procurandae. Aestius in Locum.  2 Cor. 4.5. Indeed we are not to serve the wills, humours, and desires of men, for if we pleased men, we should not be the servants of Christ, Gal. 1.10. but the service that we own unto our flocks, is in order unto the salvation of their souls, and for that we should spare no pains, no labour of love, no labour in the word and doctrine: there were lately in the Church of God amongst us, a generation of men, that thought the feeding of Christ's sheep, by constant preaching, a thing beneath those high places of dignity, in which they sat, and I am afraid that there are now among us too many, that look upon the feeding of Christ's lambs by catechising, as a thing unbecoming the greatness of their parts and learning; are there not others that apply themselves wholly and altogether unto those that are either knowing or rich in their congregations, as if the poor and ignorant were below their pastoral care; O would these men but meditate, as they ought, upon the depth of Christ's humiliation, together with his supreme sovereignty over all things, and consider, how that he came down from heaven, to minister unto, and to die for the weakest, poorest, most ignorant, and sinful of the Sons of men, they would with Paul in the 1 Cor. 9.19. make themselves the servants of all, that they might gain the more, they would confess themselves, as he did, Rom. 1.14. to be debtors to the unwise, as well as the wise, unto the most illiterate and ignorant under their charge; the greatest poverty and misery would exclude none from their ministerial affections, they would not disdain to exercise their ministry, as the famous Perkins did, unto a prison; and yet such places are the sinks of a nation. They would stoop unto any course of teaching, though never so low, plain, and elementary, if thereby they might feed any of Christ's, either sheep or lambs. They would deny their wit and learning, to the weak they would become as weak, that they might gain the weak; they would be made all things, unto all men, that they might by all means save some, 1 Cor. 9.22.  
There is one use or inference more behind, which I must not pass by, because our Saviour himself makes it; All power is given to me in heaven and in earth, go ye therefore, and teach all nations, baptising them in the name of the father, and of the Son, and of the Holy Ghost, teaching them to observe all things, whatsoever I have commanded you, Math 28.18,19,20. The words were spoken unto the Apostles, but the substance of the charge belongs unto all ministers, and that unto the end of the world, ver. 20. The Prophet Malachy taxeth the Priests of his time, that they were partial in the Law, chap. 2. ver. 9 we may allude unto the expression, and say of many ministers in our days, that they are partial towards the ordinances of Christ. Some will preach, but at no hands meddle with the Sacraments. Others will preach, and baptise, but then they wholly lay aside the Lords Supper, as if the administration of it were become a thing scandalous in a minister. Another sort are diligent in preaching, and forward in dispensation of the Sacraments, but then they have no care at all of discipline. Why! are not all these, preaching, Sacraments, and discipline, the ordinances of him, that hath all power given unto him in heaven and earth? How dare these men so far transgress their commission from him, as to neglect any one of them? The command of ministers, to administer all ordinances, is a virtual, and implied command of the people to embrace, and receive all ordinances. If it be our duty to teach them to observe all things, whatsoever Christ hath commanded, verse. 20. They are not then left at liberty, to observe what they please. Christ's power should awe them, as well as us, unto universality in their obedience. For if they refuse but one ordinance, they interpretatively deny his Sovereignty: whereas a full, and universal conformity unto all his ordinances, exalts him; now he sits upon his throne, crowned with glory and honour. Cant. 3.11. Behold King Solomon with the crown, wherewith his Mother crowned him, in the day of his espousals, and in the day of the gladness of his heart. Believers in whom Christ is form, Gal. 4.19. who do the will of his father, Mat. 12.50. are the mother of Christ; and submission unto his sceptre, and government, is all the crown they can set upon the head of him, whom God hath already made their King. And from this submission, no power or greatness whatsoever is a privilege or exemption: for what a bubble is any earthly power, in comparison of all power in heaven and earth? what poor worms are the greatest Monarches, in respect of the King of Kings, and Lord of Lords, and therefore the Psalmist exhorts the Kings, and judges of the earth to kiss the Son: that is, to do homage unto him, Ps. 2.10,12. Canutus, a King of this land, with his own hands set his crown upon the head of the image of a Crucifix in Winchester. His superstition herein was abominable, but the intent of his action, which I judge in charity was to express his acknowledgement of Christ's sovereignty, was very laudable. What honourable mention doth Ecclesiastical story make of such Princes, as have submitted unto the discipline, as well as doctrine of Christ? and how famous have they been in all succeeding ages? witness what is said of Philippus, the first Christian Emperor, for his being content to stand amongst the number of the penitents, who made confession of their sins: as also the praises of Theodosius, for that he confessed his fault, against the inhabitants of Thessalonica, in sight of the people with tears. How is john Ducas the Greek Emperor commended for his patiented acquiescence in, and penitent submission unto, the bold severity of Blemmydes, who shut the Church doors against his beloved Concubine Marcesina, though she was in all her glory, attended with most gallants of the Court? The public acknowledgement, which the King of Navarre, afterwards King of France, made of his fault, in vitiating the daughter of a Gentleman of Rochel, would have rendered him as renowned, as any of those, if his other Apostasy, like a dead fly in the ointment of the Apothecary, Eccles. 10.1. had not sent forth a stinking savour, and eclipsed the glory of all his former actions. Thus, you have seen how the supreme, and lordly power of Christ over all things, should stir up ministers unto a discharge of their function.  
It may in the last place serve further, as a motive to observe a due manner in the performance thereof, to do it with diligence, and with confidence.  
1. With diligence: for how can they but expect to be cursed, that do the work of so powerful a Lord negligently? what can they look for, but condemnation, that are lazy, and slothful in the service of him, that hath all judgement committed unto him, and hath authority to throw them into hell, as well for idleness in their callings, as profaneness in their lives. The Lord of the harvest will punish all loiterers, and reward none, but such as have been diligent, and faithful labourers in the harvest. When the Lord of the vineyard shall in the even of the world, the day of judgement, take an account of those, that he hath sent to labour in his vineyard, what will become of those, that have been unmindful of their errand, and have stood all their lives long idle, wholly neglecting the dressing, pruning, and fencing of the Lords vineyard? what answer can those pastors make unto the great, & chief shepherd, that have taken no care at all to secure their flocks from wolves, and foxes, Heretics, & Schismatics? Ministers are but as the ushers of Christ, that one master, the principal teacher of his Church: and will he (think you) take it well of them, that are not industrious in the instruction of his disciples. The doom of the slothful, and unprofitable servant, that laid up his talon in a napkin, or hide it in the earth, was to be thrown into utter darkness, where shall be weeping and gnashing of teeth, Mat. 25.24,25,26,27,30. In war, it is death for sentinels to be taken sleeping: and if in the Church, the watchmen of Christ, the porters of the house, be supine, remiss, and drowsy, do you think that Christ the master of the house will hold them guiltless. Ezek. 33.7. Mark. 13.34,35.  
2. From the fullness of Christ's authority, ministers may be encouraged to discharge their function with confidence, and that touching the protection of their persons, success and reward of their labour.  
1. They may hence gather confidence, touching the protection of their persons, so far as Christ judgeth it convenient: for he that hath all power given unto him in heaven and earth, is able easily to put a restraint upon the greatest power on earth, so that, if he think convenient, it shall not make the least opposition.  
2. Ministers may hence learn to be confident, touching the success of their labours: for he hath the key of the house of David, and can open unto them a great and effectual door, though there are many adversaries. 1 Cor. 6.9. If he set before the Angel of the Church of Philadelphia an open door, no man can shut it, Rev. 3.8. If he give the Gospel a passage, no man can hinder it.  
Lastly, Ministers may depend upon Christ's sovereignty, for the reward of their labour. The recompense they have from the most of men, is contempt, affronts, and abuses of all sorts. But when the chief shepherd shall appear, he is able to give them a crown of glory, that fadeth not away, 1 Pet. 5.4.  
2. There dwelleth in Christ, considered as the cause of our salvation, an all fullness of sufficiency, an all sufficiency to effect it. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.25. In which words we have Christ's sufficiency to carry on the work of our salvation, affirmed, confirmed, and amplified, from the qualification of those to whom it is actually effectual.  
1. Affirmed: he is able to save unto the uttermost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the phrase may denote three things, the perpetuity, the perfection of the salvation, which he worketh, or else the perfection of his influence, or causality in the working of it.  
1. It may signify the perpetuity, and indeficiency of that salvation, which he worketh: He is able to save unto the uttermost of time, for evermore. He is not as Joshua, Othniel, Ehud, Shamgar, &c. a temporary, but an eternal Saviour; he is able to save unto all eternity.  
2. It may import the absolute perfection, and fullness of the salvation, which he worketh: He is able to save unto the uttermost degree of salvation: he doth not save by halves, but fully and perfectly, from every degree of evil, whether of sin, or misery. And indeed there is not the least degree in the salvation of true believers, that he leaves unaccomplished. He is the author and finisher of their faith, Heb. 12.2. able to keep that, which they commit unto him, against that day, 2 Timoth. 1.12. as he hath begun a good work in them, so will he perform, or finish it, Phil. 1.6. he will establish their hearts unblameable in holiness before God, 1 Thess. 3. ult. he will preserve their whole spirit, soul, and body blameless unto his coming, 1 Thes. 5.23.  
3. The form of speech may denote, (think some) the perfection of Christ's influence in the effecting of our salvation: He is able to save unto the uttermost, that is, all manner of ways, as a moral, as a physical cause of salvation.  
1. He is the moral cause of our salvation, by the merit of his humiliation, by the prevalency of his intercession, and by the light of his Doctrine and Example.  
1. By the merit of his humiliation he hath purchased our salvation, 1 Cor. 6.20.1 Pet. 1.18. and so is the meritorious cause thereof.  
2. His intercession for our salvation cannot but be prevailing, because it is in the virtue and strength of the all-sufficient merit of the sacrifice of his obedience for it. It is nothing else but the continual presentation thereof unto his father, and therefore is termed by some a presentative oblation.  
Lastly, He is the moral cause of our salvation by the light of his Doctrine and Example. 1 In his Doctrine, he hath so fully taught the way unto salvation, that it is able to make wise unto salvation through faith in him, 2 Tim. 3.15. 2 By his Example, he hath as our forerunner, guide, as the captain of our salvation, so fully chalked out unto us the way unto salvation, as that if we follow him therein, it will bring us infallibly thereunto.  
But now in the next place, he is not only a moral cause of our salvation by his merit, advocation, and example, but also a physical cause, by his omnipotency: for by this he will remove all impediments, level all mountains of opposition, and notwithstanding them, put every believ●… into, as the actual, so full and complete possession of happiness, and salvation. It will in the conclusion make such a final and through conquest of all corruption whatsoever, as that it will present his Church unto himself, without blemish, glorious, not having spot, or wrinkle, or any ●uch thing, Eph. 5.26,27.  
2. We have in this text Christ's sufficiency and ability to work our salvation confirmed by two reasons; one drawn from the incommunicablenesse, the other from the last act of his Priesthood, his intercession.  
The first; from the uncommunicablenesse of his Priesthood: this man, because he continneth for ever, hath an unchangeable Priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an impassable priesthood, which passeth not from his own person, unto any other: wherefore he is able to save unto the uttermost. They that make Christ's Priesthood communicable, and derivable unto any successors or Vicars, do in effect deny that Christ is able to save unto the uttermost those that come unto God through him.  
The Second reason is from the last act of his Priesthood, his intercession for us, which implieth, and presupposeth the first, as being a continual tender thereof unto his Father: He is able to save unto the uttermost, seeing he ever liveth to make intercession for them. But the Angels live for ever, and we shall live for ever, and yet no Saint, or Angel, is able to save, so much as one soul. Christ's life therefore is the cause of our salvation, not 
Causam breviter inserit salvificae Christi potentiae, quia semper vivit. Sed et Angeli semper vivunt, & nos semper vivemus: videtur igitur causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè. Vita enim Christi non absolutè, sed relatè ad suum sacerdotium est nobis causa salutis. Vivit ènim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper, non otiosus, nec sibi tantum beatus●sed sacerdotio & regno suo defungens, s●que invigilans. Sic Rom. 5.10. in perpetua Christi vita fundari docet salutem nostram: & cap. 6. v. 8. vitam Christi nostram vitam facit. Additur igitur finis perpetuae vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ut interpellet pro nobis. q. d. vivit non sibi, sed nobis, nostrae salutis causam asserens in Dei conspectu. Tacita subest occupatio: Potest servare: At à posse ad esse non est firma consecutio. Imò non potest solum, sed & vult: quia voluntatem interpellatione testatur. A posse autem & velle ad effectum bene sequitur. Et potest igitur & vult Christus nos servare. Potest, quia sacerdos semper vivens: vult, quia interpellat pro nobis. Idem tribuit Christo Rom. 8.34. Heb. 9.24.  absolutely (saith Pareus) but in relation unto his Priesthood. He is able to save unto the uttermost: seeing he ever liveth to act and discharge the part, and office of a Priest for us, to make intercession for us. He died to merit our salvation, and he liveth for ever actually to confer it upon every soul, that cometh unto God by him. If he had not risen from his grave, if he had not lived, or if he had lived, as Lazarus to die again, we had been irrecoverably buried in the graves of our sins, but he liveth for ever. Christ being raised from the dead, dieth no more, death hath no more dominion over him, Rom. 6.9. and therefore (as the Apostle argueth, Rom. 5.10.) if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life.  
His exaltation, and raising of himself unto a glorious and immortal life, is a sufficient argument, that he is able to save unto the uttermost. But can we conclude our salvation from his bare ability to work it? In the next place therefore he is not only able, but willing to save unto the uttermost: and we have an undoubted testimony of this his will, his continual intercession for our salvation, seeing he liveth for ever to make intercession for them. The eternal life, unto which Christ is raised, is not for himself, but for his members, those that come unto God by him, to promote the work of their salvation: He liveth for ever purposely to make intercession for them. He liveth for ever, to act as a public person, as high Priest of his Church, continually to solicit the salvation of their souls, that approach him by faith. He cannot, you see, be unmindful of the salvation of his people, but he must withal be forgetful of the end and design of his exaltation: He liveth for ever to make intercession for them.  
Lastly, we have the qualification of those, unto whom this ability, and sufficiency of Christ to work salvation, is actually effectual. They must be such, as come unto God by him. He will save unto the uttermost, all such, and only such: and this affords matter for two uses to be made of this head, one of consolation, another of exhortation.  

Use 1. of Consolation.  The first of consolation: He will save to the uttermost every soul that cometh unto God by him, though before conversion ranked with Paul amongst the chief of sinners; 1 Tim. 1.15. There is no snare of Satan so strong, but he can break it, no wound in the conscience so deep, but he is able to cure it, no disease in the soul so inveterate, but he is able to heal it. His blood is so satisfactory unto God's justice, as that it can wash away the blackest guilt, so meritorious is it, that it can purchase a spotless holiness, an eternal weight of undefiled, and unfading glory. Such is the sufficiency of his grace, as that it can subdue the most raging, and resistless lusts, it can resist the strongest, and most restless temptations.  

2. Of exhortation.  2. Here is an exhortation to come unto God by Christ for salnation: for he will save unto the uttermost only those, that come unto God by him: that is, by a true faith, and unfeigned repentance, Heb. 11.6. John 6.35,37. by communion with him in worship, and by all acts of new obedience, Exod. 16.9. Levit. 10.3. Micah. 6.7,8. Heb. 4.16. Heb. 11.6. These alone are the persons, which count the full salvation, which Christ hath wrought, worthy of all acceptation. As for those who draw nigh unto God, only by profession, in the usage of outward ordinances, when all the while in their hearts and lives, by their unbelief, impenitency, and profaneness, they keep a great distance from God, and Christ, They are great undervaluers, and scornful slighters of his ability to save unto the uttermost. We may apply here that saying of the Apostle, Heb. 2.3. How shall we escape, if we neglect so great a salvation? How shall we escape damnation, if we neglect such an all sufficiency of salvation, as is treasured up in Christ Jesus? And do we not neglect it, if we will not so much as come unto him for it? nay, do we not refuse and reject it, if we walk in, and be delighted with those paths, and ways, that are opposite unto salvation, and lead directly unto hell, and damnation.  
This text gives little hope of salvation unto Pagans, and Papists: for the former cannot come unto God by Christ, because they are utterly ignorant of the name of Christ. And the Papists will not come unto God by him alone, they dare not adventure their salvation upon his ability, unto which the scripture gives such a clear, & full testimony, but will depend in great part upon their own satisfactions, and merits, as also upon the intercession of saints, and Angels, which are but Chimaeras, idle and lewd fictions, and therefore cannot a jot be helpful unto their salvation, but may indeed promote their damnation; nay the assertion of them throws such a dishonour upon the fullness of salvation in Christ, as that I am sure, it deserveth in a very high measure damnation. But though I am thus peremptory touching the desert of their doctrine, yet I shall leave the final state of their persons unto the doom of their judge.  
There are divers formal, lose, and profane Protestants, whose salvation is as (if not more) hopeless, then that of Papists: for God, and Christ, and unmortified lusts, unsubdued sins, will never associate, and therefore if we live, stay, and wallow in these, without repentance, we have not as yet drawn nigh unto those. For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? 2 Cor. 6.14,15. God, and Christ then are unapproachable as long as we are in a state of unrighteousness, in a state of darkness, and ignorance, utterly unacquainted with God, and Christ, as long as we are sons of Belial, and Children of disobedience.  
Besides, coming unto God by Christ for salvation is ever accompanied with self denial, and therefore excludes all dependence upon any thing either in ourselves, or any other creature. It is joined also with humiliation, and self abhorrency, a due sight, and deep sense of our lost, & lapsed condition, our liableness unto hell, and damnation. It is the apprehension of danger, that makes men run unto a remedy. Men will never be duly, and deeply solicitous for salvation, whose eyes are not opened to apprehend, that if their souls be not saved in the day of the Lord Jesus, they are undone for ever, and miserable beyond all imagination; and that without a Christ there is an absolute and utter impossibility of such salvation. Such thoughts as these will quicken the address of a soul unto God by Christ for salvation, put life, vigour, and Zeal into it, Acts 16.29,30. and make a man contemptive of all infortunities in comparison of the loss, and damnation of his soul. For could we weigh, as the matter deserveth, what an unvaluable loss that is, we would with patience brook the greatest miseries, of which our outward man is here in this life capable, so we could be assured, that our spiritual part might be delivered from the wrath to come, so our souls might be saved, our darling, our only one be delivered from the power of the dog, the snare of Satan.  
Lastly, we may hence be exhorted unto zeal, and constancy in our worship and service of, and obedience unto Christ. He hath saved us to the uttermost, and therefore it is but equitable, that we should serve him unto the uttermost of both our power, and time, with all our souls, might, and strength. He hath done, nay suffered his utmost for our salvation, and still he employeth all his power, and interest, in heaven and earth for the promoting of this end. We should then be very ungrateful wretches, if we should not do, and suffer our utmost, if called thereunto, for the advancement of his glory, especially seeing the utmost, that we can do, and suffer for him, is a poor inconsiderable nothing, in comparison of what he hath done, and suffered for us. For our glory and happiness he hath, and will lay out his whole time, even from his Incarnation unto the day of judgement: Unto us a child is borne, unto us a son is given, Isai. 9.6. This was the scope of his humiliation and exaltation, Rom. 4.25. Who was delivered for our offences, and was raised again for our justification: and for the completing, and accomplishing of this work, he liveth for ever to make intercession. Now unto such a peerless love the least return we can make, is to be very careful to misspend none of our time unto the dishonour, and disservice of such a Saviour, to redeem a good part of our time for his worship, to employ all our time for his glory, Col. 3.17.  
I have been the briefer upon this fullness, because it is grounded upon some other fullness of his, which follow, the fullness of the Godhead, of grace, of power, of Satisfaction, merit, and of glory, unto the handling of which we are in the next place to betake ourselves.  
2. Christ secondly may be regarded absolutely, as he is in himself, without relation unto any other thing, and so either according unto his natures, or his twofold state of humiliation, and exaltation.  
1. Christ may be looked upon according unto his natures and that both Divine, and humane.  
1. According unto his divine nature, as he is God, and so there is in him all fullness absolutely, without respect, or comparison: so considered, he is as a mighty sea of being, and perfection; without bank, or bottom, in which are either formally, or eminently all possible, and conceivable perfections: So considered, he is all-fulness, and that is more than the dwelling of all-fulness in him. But this is not the fullness here meant: for the fullness agreeable to Christ, as God, is underivative, without a cause: He being possessed of it, not by voluntary dispensation, but by natural necessity, and so is not the fullness in the text; that hath a cause, the decree and pleasure of the father. It pleased the father, that in him should all fullness dwell.  
If we consider Christ, as man, so there was in him a threefold fullness, the fullness of the Godhead, the fullness of grace, and the fullness of power.  
1. The fullness of the Godhead. In him dwelleth all fullness of the Godhead bodily, Col. 2.9. There be but two orthodox interpretations of these words, that can pretend unto any probability, and the difference of them is grounded upon the various ●acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered bodily, for that may signify, either completiuè, truly and really, in opposition to the Ark and Temple, and other ceremonies of the law, in which the Godhead was typically: or else 2. personally, to distinguish the inhabitation of the Godhead in the manhood of Christ, from accidental, essential, and integral unions.  
The First exposition is insinuated by 
a De ipso verò Capite nostro Apostolus ait: Quia in ipso inbabitat omnis plenitudo Divinitatis corporaliter. Non ideò corporalitèr, quia corporeus est Deus, sed aut verbo translato usus est, tanquam in templo manufacto non corporaliter sed umbraliter habitaverit, id est, praefigurantibus signis. Nam illas omnes observationes umbras futurorum vocat, etiam ipso translate vocabulo, Summut enim Deus, sicut scriptum est, non in manufactis templis habitat, etc.  Austin in the latter end of his 57 Epistle Ad Dardanum, and 'tis, that by the dwelling of all fullness of the Godhead bodily in Christ, is meant nothing else, but that in him were fulfilled the Ceremonies of the law. And countenance unto this interpretation they fetch from vers. 17. where Christ, as a body, is opposed unto the shadows of the law Which are a shadow of things to come, but the body is of Christ. Under the Old testament, God, his name, and honour, dwelled in the Sanctuary, in the Tabernacle, and Temple, in the Ark and propitiatory, between the Cherubims, Deut. 12.11. 1 Sam. 4.4. 1 Kings 8.13. 2 Kings 19.15. Psalm. 26.8. Psalm. 80.1. Isay 37.16. but this his dwelling was only typical, and umbratile, in shadows and prefiguring signs. In the manhood of Christ he dwelled bodily: that is, in it were fulfilled all the ceremonies and shadows of the law.  
Against this exposition I have these three following objections.  
1. These words, as is clear by the particle (for) are a proof or argument, to back, or enforce the exhortation of the Apostle, in the foregoing words: Beware lest any man spoil you through Philosophy, and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: For in him dwelleth all the fullness of the Godhead bodily.  
But if the meaning of them be only, that Christ fulfilled the ceremonies of the law, why then, they will not be an home, and adequate proof. For they will only conclude against the ceremonies of the law, the rudiments of the world, and not reach Philosophy, and the traditions of men. This exposition than suits not with the coherence.  
A Second objection is made by the solid and judicious 
b Insanctis inest per gratiam & habitat in eyes, suum spiritum in illis exerens, unde illud 2 Corinth. 6. inhabitabo, & inambulabo in eyes, sed nunquam vel in ipsis, vel in Angelis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ergo aliud significat haec vox, quàm verè: quasi umbris ceremoniarum opponatur bàc veritas. Nam verè etiam, & non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitat in sanctis.  Zanchy. The fullness of the Godhead, is never said in scripture to dwell bodily in the saints or Angels: but it may be said to dwell in them truly, and not typically: and therefore bodily doth not signify truly in opposition unto the shadows of the ceremonies under the law.  
3. This exposition, as it is made to clash with the second, is needless: for as our new Annotations on the place: the meaning is much at one, in whether of the two senses we take the word. For God is said in the Old Testament, to dwell in the tabernacle, Ark of the Covenant, and Temple, but only as in the shadows, and figures of Christ's humane nature, which he should take on him in the fullness of time, to dwell in the same personally, or really, and substantially with all his fullness.  
There is a third exposition, that maketh bodily, to express the house, or Habitation, in which the fullness of the Godhead dwelleth: 'tis not only the soul, but the body also. Whereupon his body is termed a temple, to wit, of the Deity, Joh. 2.21. The personal union is not only with the soul, but with the body, the flesh of Christ. The word was made flesh, Joh. 1.14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being an adverbe, denoteth not so much the subject, as the manner of this inhabitation, and therefore I shall say nothing farther of this sense.  
The second exposition is that I shall stick unto, which rendereth bodily, personally; now to clear this, I shall prove first, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so expounded, secondly, that it must be so expounded.  
1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded personally. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with the Greeks' a person, Bishop Davenant proveth out of divers approved Authors, and our English tongue useth frequently body for a person. Thus some body or no body is as much as some person, or no person; a good, or naughty body, is a good, or naughty person. Bodily peril is personal peril. And others tell us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.1. is as much as persons. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body, may signify a person, than it will follow a conjugatis, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify personally.  
In a second place we are to evince, that it must be here interpreted personally. We may here presuppose with the consent of all the orthodox, that in these words, we have a description of anunion of the Godhead with the manhood in Christ. Now this union must be either accidental, or substantial.  
It cannot be accidental, and extrinsecall, as the Nestorians affirm, only by the Godheads love of, operation in, and outward relation unto the manhood. For where two 
c Duae substantiae integrae accidentaliter unitae non denominant se substantialiter sed tantum denominatiuè: ut homo dici●ur vestitus, non vestis. At in nostro casa denominatio est substantialis, quia Deus dicrtur homo, & non tantum humanatus & vicissim homo dicitur Deus & not tantum Deifer, ut Nestorius dicebat Becan. Sum. tom 5. Cap. 6. q. 2.  entire, perfect, and complete substances are united only accidentally, there they are predicated one of another only accidentally, and denominative. As for example, there is only an extrinsecall, and accidental union betwixt a man, and his garment: and the garment is predicated of the man, only denominatively. Homo dicitur vestitus, non vestis. We say only that a man is clothed with his garment, not that he is the garment itself.  
But now the Godhead, and manhood, as appeareth by collation of this place with other scriptures, are predicated of one another substantially.  
We may say concerning Christ, that God is man, and man God: And hence we may infer, that the union betwixt the Godhead, and the manhood in him is substantial.  
But now a substantial Union is again threefold, integral, essential, personal.  
The union betwixt the Godhead, and manhood of Christ, is not integral, or essential, therefore it is personal.  
1. 'Tis not integral, for that is of material, and quantitative parts. Now the Godhead is spiritual, and therefore impartible; and besides, on the manhood's part, it is not only with the body, but with the soul; and the soul being a spiritual substance is uncapable of such an union, or composition.  
In the Second place, it is not essential, for all essential union of two natures, that is physical, and real, is of the form with the matter: But now no such Union can have place in the two natures of Christ, for the Godhead is a pure act, immutable, and independent; therefore it is blasphemy to ascribe such imperfection unto the Godhead, as to make it either the form or matter of the manhood. Besides, the result of an essential union is a third nature, arising out of two partial and incomplete natures, but the Godhead and manhood of Christ, are two entire, perfect, total, complete natures; and therefore there can be no essential Union betwixt them. It remaineth then that the Union between them is only personal, and hypostatical, the bond whereof is the subsistence or personality of the word: For the person of the word subfisteth in both natures; it is but one person, that is God man.  
For the farther proof of this personal union betwixt the two natures of Christ, I shall allege but one Argument out of Becanus 
d Duae formae, quae in abstracto non praedicantur de se invicem, non possunt etia m de se invicem praedicari in concreto, nisi propter conjunctionem in eodem supposito, ut patet in calore, & luce. At humanitas & Divinitas sunt distinctae formae; nec una dealtera praedicatur in abst racto: Ergo nec in concreto possunt de se invicem praedicari, nisi uniantur in eadem personâ. In Christo autem praedicantur de se invicem, quia rectè dicimus, Deus est homo: & homo est Deus: ergo in Christo uniuntor in eadem persona. Sum. Theol. tom. 5. cap. 6. q. 2.  and so proceed. Two natures, forms, or beings, which cannot be predicated of one another abstractively, cannot be also affirmed of one another in a concretive way, unless it be by reason of an hypostatical conjunction between them in one subsistence: But now the Godhead, or manhood of Christ are two distinct forms, natures, or beings, whereof one cannot be affirmed of the other in an abstractive predication. We cannot say, the Godhead is the manhood, or the manhood the Godhead; but now we find in scripture, that in Christ, God is man, and man God, and therefore the Godhead and manhood are united in one person.  
For the fuller unfolding of this union, I shall desire you to observe these two things in the text concerning it, the extremes and the manner of it.  
1. The extremes of the union, the terms united; the manhood implied in the pronoun, in him; the Godhead expressed unto the full, all the fullness of the Godhead.  
2. We have the manner of the union, and that set forth ab adjuncto, and a genere.  
1. By its Adjunct, permanency, dwelleth.  
2. By its sort, or kind: it is no common, but a personal inhabitation: dwelleth bodily; that is, personally.  
1. Then we have the extremes of the union, the terms united, the Godhead and the manhood; the former implied: the latter expressed. The former implied in the pronoun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him. For though it immediately signifieth in his person, yet it signifies his person, as denominated after the humane nature, and so in the upshot implieth the humane nature. For proof of this, I shall make use of an argument, that is used by 
e Nisi plenitudo Deitatis in Christo eo modo habitare dicatur, ut in ipsius carne habitet, toliitur discrimen inter inhabitans, & habitaculum, ac dicetur divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsa. In Deo omnia sunt essentialia, seu in ipsa essentiâ, ergo illius respectu inhabitans ab habitaculo distingui nequit. Quicquid de Christo praedicatur, vel secundum divinam tantùm, vel secundum hum anam tantùm, vel secundum utra nque naturam de ipso praedicatur. Sed in ipso habitare totam plenitudinem Deitatis, non de divin●â tantùm naturâ accipi potest, in ea enim nihil habitat, sed essentia divina identificat sibi omnia, quae sunt in eâ, nec de utrâ que, ergò de humanâ natura accipiendum, sensu sc: eo, quòd divinae naturae habitaculum proprium sit natura humana assumta. Scopus Apostoli est conferre Christum, qua hominem, cum aliis Sanctis, quòd longe alio modo, quàm in reliquis sanctis plenitudo Deitatis habitat, videlicet personaliter. De Persona & ●…ficio Christi. p. 452.  Gerhard to another purpose. Whatsoever is predicated of Christ, agreeth unto him, either according unto his divine nature, or according unto his humane nature, or according unto both natures. Now none will affirm, that the fullness of the Godhead dwelleth bodily in Christ according unto both natures.  
Neither can it be said to dwell in him, according unto his divine nature. For then the Godhead would dwell in itself, and there would be no distinction between the dwelling, and the dweller. Whatsoever is in the Godhead is essential thereunto, is its very essence, and therefore cannot be said to dwell in it. For nothing can be said to dwell in that, with which it is really the same. It remaineth therefore, that the fullness of the Godhead dwelleth in Christ according unto his humane nature. His Humane nature is the habitation, as it were, of the Deity, being assumed into a fellowship of subsistence with it, in his person. Besides, (as the same Author urgeth,) the scope of the Apostle is, to compare Christ with, and to distinguish him from the holy men of God, who were inspired by the holy Ghost '; and to show that he dwelleth otherwise in him, then in them. In him he dwelleth personally; In them only in regard of assistance, and energy. And from this scope of the Apostle it is evident, that the words are to be understood of Christ, as man. In them there may be a prolepsis, a prevention of an objection, that might be made, by the enemies of Christ, against the Apostles prohibition of all additions unto the Doctrine of Christ. Why must we, might they object, keep so close, and exactly unto the rule of Christ. Was he not a man? A man that was crucified? that died, and was buried? Had he not a soul and body, like us? Are there no men his superiors, or equals? Are not the Philosophers as wise and learned as he? Are there not divers men as holy as he? why should their traditions be rejected, and his precepts so inviolably observed? Had not Moses immediate communion with God? what authority then hath he to abrogate that law, which Moses received immediately from the mouth of God? Yea, but saith the Apostle, though he were a man, yet he was not a mere man. Your eyes are not open; and therefore you see in him nothing, but his manhood. But we that have faith, the evidence of things not seen, can behold the fullness of the Godhead dwelling bodily in this man; that is, in his humane nature, which is so abject, and despicable in the eyes of unbelieving men. Though he took upon him the form of a servant, and was made in the likeness of men, and found in fashion, as a man, humbling himself, and becoming obedient unto death, even the death of the cross, yet being in the form of God, he thought it not robbery to be equal with God, Philip. 2.6,7,8.  
I proceed unto the second extreme, or term of this union, which we have expressed unto the full: All the fullness of the Godhead. Here we may take notice of three gradations, the God's head, the fullness of the Godhead, All the fullness of the Godhead. The latter still being more emphatically, and fully expressive of the perfection of his Deity, than the former.  
The first signifies the 
f 
Fuisse autem & esse verum Deum docet primùm illa voce, Deitatis, cum verbo inhatandi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & cum adverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjuncto. Significat enim ipsam Dei essentiam perpetuò & inseparabilitèr non simplicitèr inesse, sed inhabitare in Christo, quatenus homo est, non ut in sanctis hominibus per gratiam, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque ut in beatis Angelis, per plenitudinem gloriae; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitare. Qui igitur verus est homo, eundem, id est, eandem personam esse verum Deum. Deinde, idem demonstrat Apostolus, cum addit plenitudinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; perfectum enim esse Deum, eóque patre ad Deitatem quod atti●et, minimè minorem: ficuti etiam liberi nostri non minus homines sunt, quàm parents. Quid ita? Quia plenitudo humanitatis, tam in ipsis est liberis, quam in parentibus.  
Amplius etiam aliquid tradit: nempe Christum esse unum eundem que Deum cum Patre. Quomodo? Quia non tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in co inhabitat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non igitur una plenitudo Deitatis est in patre, & altera in filio, sed eadem & tota plenitudo est in Christo, quae et in patre: eoque Pater & filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…us idemque Deus sunt; alioquin non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset infilio: quia aliquod aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset in Patre: ità duo essent Dii: sicuti etiam aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitatis crat in A damo, & aliud in Eva, & ideo licet specie unus essent homo, numero tamen non crant, sed duo homines. Nunc autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in filio, ait ●…postolus. Ergo nihil est Deitatis in Patre, quod non sit etiam in filio. Quare non solùm verus & perfectus Deus est Christus, sed etiam unus & idem cum Patre Deus. Zanchius inlocum.   verity of his Godhead.  
The second showeth the equality; and the third, the Identity thereof with the Godhead of the father.  
The first signifies the verity of his Godhead. He was not only partaker of the divine nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.4. but the very Godhead dwelled in him. 
g Praeterea non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Divinitatem, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Deitatem, ut magis etiàm expresse loquatur. Quamvis enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe synonyma su●t, & Divinitatis nomen consueverit naturae ipsi divinae significandae adhiberi, tamen novorum Euty●hianorum pravitas huc nos ad●git ut haec duo discernamus, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Divinitas, attributa, & quidem in iis, qui propterea divini vocantur, creata, potiùs quàm divinam naturam, essentialitèr declaret: Quamobrem etiam usurpare malui parum alioqui Latinum nomen Deita●…, quàm de sententiâ Apostoli quicquam detrabere. in locum.  Beza observeth, that 'tis not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divinity, which may signify created gifts, and endowments, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very nature, and essence of God.  
But now because the Arians, and other Heretics have affirmed, that Christ is but a secondary God, inferior unto the father, therefore it is added in the second place, to show the equality of him, in regard of essence, with the father, that not only the Godhead, but the fullness of the Godhead dwelleth in him. Whereupon it followeth, that he is perfect God, coëquall with the father. Even as amongst men, the Children are no less men, than their Parents, because the fullness of the manhood is in them, as well as in their parents.  
But this is not all, the Apostle goeth one step higher, and in the third place showeth, that there is a numerical Identity betwixt the Godhead of Christ, and the Father; for in him dwelleth all fullness of the Godhead. There is not therefore one fullness of the Godhead in the father, & another in the son, but all the fullness of the Godhead, the same singular Deity in both: and therefore they are one in essence. John 10.30. I and my father are one: one God, though two persons. The fullness of the manhood in Adam was numerically different from that in Eve, and therefore they were two men. But the same fullness of the divine nature, that is in the Father, is in the Son. And therefore he is not only true, and perfect God, but one & the same God (for number) with the father. And thus have I done with the extremes of this union, the terms united, the man's hood, and the Godhead. Indeed the personal union is proximè, and immediately only betwixt the person of the word, and the manhood, but mediately, and consequently, it is of the two natures, as they are united in one person of the word.  
The next thing to be handled in the words, is, the manner of this union, and that is set down from the adjunct, and from the sort or kind of it. 1. From the Adjunct of it: 'tis a permanent union, it dwelleth in the manhood. 2. from the sort or kind of it, it is a personal union; it dwelleth bodily.  
1. The manner of this union is described from an adjunct of it, permanency, It is a permanent union. The fullness of the Godhead dwelleth in him: 
h Apud Graecos differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut apud Latinos habitare, & commorari. Sic enim Cicero, natura, inquit, domicilium nobis non habitandi sed commorandi dedit. Ideo etiam Petrus vitam nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat eleganter, 1 Epist. 1.17. This note Cornel. a Lapide filcheth out of Beza, without the least mention whence he hath it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually not a temporary, but a durable mansion. The fullness of the Godhead doth not so journey in the manhood only for a time, but it dwelleth in it, it hath a constant, fixed, settled, and perpetual residence therein. Wherefore, as Beza observeth, the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath dwelled, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwelleth, in the present tense. And indeed, it shall dwell therein, in the future tense too, and that unto all eternity.  
Our Divines farther from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally collect, that the union of two natures in Christ, is not by way of mixture, confusion, conversion, or any other mutation. For none of all these can have place between the dweller, and the house, in which he dwelleth.  
But I shall content myself lightly to have touched this, and pass on to the last thing remarkable in the Words, The sort, or kind of this union. It is a personal union. The fullness of the Godhead dwelleth bodily in him. It is said to dwell in him, saith August. De Quiros, to exclude all mutation. It is said to dwell in him, bodily, to exclude that inhabitation, which is only by extrinsecall denomination.  
There is a twofold presence of the Godhead, general, and special.  
1. General, and so he is every where by his essence, presence, and power, Enter, Praesenter, Deus hìc & ubique Potenter.  
1. By his essence, because he filleth all spaces of the world by the immensity of his substance. Do not I fill heaven and earth (saith the Lord) Jer. 23.24. The heaven of heavens cannot contain him, 1 Kings 8.27. He is not fare from every one of us, Act. 17.27.  
2. By his presence; that is, by his knowledge, Heb. 4.13. Neither is there any creature, that is not manifest in his sight, but all things are naked and open unto the eyes of him, with whom we have to do.  
3. By his power, and operation, which produceth, preserveth and governeth all things in the world, 1 Cor. 12.6. And there are diversities of operations, but it is the same God, which worketh all in all.  
But now besides this general way of God's presence, there are also other special manners of his presence, by which he is in a peculiar way only in some creatures. There was a miraculous presence of the Godhead in the Prophets and Apostles, by whom he wrought divers miracles. There is a gracious presence of him in all his Saints. There is a relative presence of him in his Church visible, and in his ordinances, Exod. 25.8. Numb. 5.3. and Chapt. 35.34. Deut. 33.12. Psalm. 9.11. Psal. 135.21. Isai. 8.18. Ezek. 29.45. Joel. 3.21. Zachar. 2.10,11. Chap. 8 3. Psal. 74.7. There is a glorious presence of the Godhead, and thus heaven is his dwelling place, 2 Chron. 6.21; 39 1 Kin. 8.30: Thus he dwelleth on high, Psalm. 113.5. Isai. 33.5: In the high and holy place, Isai. 57.15. In the heavens. Psal. 123.1. In the light, which no man can approach unto, 1 Timoth. 6.16. But all these several ways of the Godheads dwelling in the creature, fall far short of that in the text, 
i Notandae sunt autem hae duae particulae, 1. plenitudo Divinitatis, 2. Corporaliter. Nam illae significant, aliter in Christo, aliter in aliis sanctis habitare Divinitatem: In Christo habitat per plenitudinem, in aliis per divisionem, 1 Cor. 12.4. In Christo corporaliter, id est, vere, & substantialiter, in aliis participatiuè. Nam ipsa Divinitas verè & substantialiter est in Christo: In aliis per dona quaedam a Divinitate participata. Becanus Sum. Theol. tom. 5. cap. 7. quaest. 3.  the bodily, that is, personal, or hypostatical inhabitation of it in, and union of it with the humanity of Christ. For this is so close, straight and intimate, as that the Godhead inhabiting, and the manhood inhabited, make but one person; E●en as the reasonable soul and body in man make one man.  
Before I descend unto the application of this high, and mysterious point, I shall 1 clear the words from a misinterpretation of the Socinians, 2. Vindicate them from a mis-inference of the Lutherans, and 3. Give an answer unto the most material objections, that are made against this doctrine.  
1. I shall clear the words from a misinterpretation of the 
k Quâ de causa divinis monitis, incitamur, ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus, in quo, id est, in cujus doctrina omnis divinitatis plenitudo continetur; in quod nihil aliud est quàm Christi disciplinae cam vim esse, ut non partem aliquam salutiferae veritatis, non umbram, non nutu significatam, sed clarissimam plenissimamque divinae voluntatis rationem complectatur. V●lkel. De verâ Relig. lib. 3. cap. 5. pag 47.  Socinians, who in opposition unto the Deity of Christ, darken the text, with this ensuing gloss. In 
* Ex Divinitate quoque corporaliter in Christo habitante coëssentialitatem hanc concludi minimè posse, inde perspicitur, quod Divinit at is nomine, nec Dei, nec Christi natura, sed divinae voluntatis notitia, Deíque colendi ratio intelligi potest, atque adeo debet. Quam quidem plenitu: dinis vocabulo amplificare, & corporaliter Christo, id est, ipsius doctrinae inesse, ideò asserere voluit Paulus, ut divinae veritatis cognitionem perfectam solidam, nullaque ex parte adumbratam, ut in lege fiebat, Christi institutis contineri intelligeremus, id quod satis, ostendit, Divinitatis nomine, essentiam ipsius Dei altissimi intelligi nequaquam debere etc. Volkel. l. 5. c. 10. p. 437, 438.  him; that is, in the Doctrine of Christ dwelleth all-fulness of the Godhead bodily: that is, the will of God is revealed and manifested perfectly, and fully: and that not in a dark, and shadowed way, as in the Law, but bodily; that is, clearly, and plainly.  
To maintain this interpretation, they are forced to feign that there are two Metonymies in the words: that Christ is taken for his Doctrine: and the dwelling of allofulnesse of the Godhead bodily therein, for the perfect, full, and clear manifestation of the will of God.  
Now there is a rule for interpretation of Scripture, that should never be violated: to wit, that we are not to run unto tropes and figures, as long as there is no absurdity in the acception of words, according unto their proper, and native sense, or signification. If we give way unto the violation of this rule, the greatest part of Scripture may be easily wrested from its true intent and meaning, and perverted unto the patronage of error, and eluded when urged for the maintenance of the truth.  
Yea, but they pretend, that there is absurdity, in the proper acception of the words, and they have compelling reasons from the text itself, and context, for their assigning of two metonymies in the words.  
Let us hear them speak for themselves.  
1. Why must Christ here signify the doctrine of Christ? why, saith 
* Christum autem saepenumero, non Christi personam aut naturam, sed per metonymicam dicendi figuram aliud quippiam, vel ad Christum respiciens, vel ab illo profectum designare, ex tllis locis perspicuum est, ubi Christus mysterium inter homines appellatur, Col: 1.27. & ubi Christum accepisse, Col. 2.6. Christum didicisse, Eph. 4.20. Christum induere debere, Rom. 13.14. aut eundem induisse, Gal. 3.27. in Christo esse, 2 Cor. 5.17. in Christo denique ambulare dicimur, Col. 2.6. Hoc autem in loco Divinitatis plenitudinem, Christo corporaliter inhaerentem, non naturae alicui, sed philosophiae, legalibusque institutis, utpote umbratilibus opponi manifestissimum est. Unde efficitur, id ejus nomine intelligendum esse, quòd paulo ante diximus. Volkel. loco praedicto.  Volkeliius, it is plain and evident, that oftentimes in Scripture Christ signifieth not the person, or nature of Christ, but metonymically, something respecting Christ, or proceeding from him. And this he goeth about to manifest from those places of Scripture, wherein Christ is termed a mystery among men, Col. 1.27. And where men are said to receive Christ, Col. 2.6. to learn Christ, Ephes. 4.20. to put on Christ, Rom. 13.14. Gal. 3.27. To be in Christ, 2 Cor. 5.17. To walk in Christ, Col. 2.6.  
1. But soft and far, 1. There is a wide difference betwixt may, and must. Though Christ elsewhere is taken for the doctrine of Christ, it doth not therefore follow, that it must be so taken here.  
2. If we look forwards on the words after, they speak plainly of the person of Christ. vers. 10. and ye are complete in him, which is the head of all principality and power. In him we are circumcised, v. 11. with him are we buried in baptism, v. 12. You hath he quickened together with him, v. 13. nailing the hand-writing of or dinances, that was against us, unto his cross, v. 14.  
I hope they will not say, that his doctrine is the head of all principality and power; that we are crucified in the doctrine of Christ; that we are buried, and quickened together with his doctrine; that the hand-writing of ordinances was nailed unto the Cross of his doctrine. Yea, but though they have no countenance from the context following, yet, they pretend, they have it from that foregoing, as 
l Dicti Apostolici Col. 2.9. In Christohabitat tota plenitudo Deitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc proferunt interpretationem, quòd in doctr. Christi voluntas Dei plenè & integrè nobis sit manifestata Schmal: contra Frantz. p. 67. Catech. Racou. p. 354. Ostorod. in disp. contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus, quia in anteccdentibus agitur de doctrinâ Christi, quibus hoc dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. & 9 De personâ & officio Christi. p. 444.  Gerhard insinuates out of Schmalcius, & Ostorodius. In the verse immediately preceding (say they) Christ is put for the Doctrine of Christ; and Christ there is the antecedent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. And if the Antecedent, Christ, signify the doctrine of Christ, the relative, in him, must do so too.  
For answer: in that clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the doctrine and command of Christ is implied, & signified mediately by the word Christ: for Christ signifies the unction of our Saviour, as unto his priestly, so also prophetical, and Kingly office: and therefore many Divines do paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus: not after the doctrine or command of Christ. But the word Christ immediately here signifies the person of Christ, denominated from his unction unto all his offices, and so consequently considered, as teaching, and governing of his Church, and that this is the immediate signification of the word here, and not any metonymical sense of it, for doctrine, is clear from the coherence with the following words: for compare these two verses, with the whole series of the Apostles discourse, downwards, unto vers. 16. and it will be apparent, that Christ, vers. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 9 is the same with him, in whom the believing Colossians are said to be complete. Now this is the person, and not the doctrine of Christ; because he is forthwith said to be the head of all principality, and power, in whom they are said to be circumcised, and with whom they are said to be buried and together with whom they are said to be quickened, vers. 10,11,12,12,13. Who is farther described, vers. 14, 15. to have blotted out the hand writing of ordinances, that was against us, which was contrary to us, and to have taken it out of the way, nailing it unto his Cross, and having spoiled principalities and powers, to have made a show of them openly, triumphing over them in it. And these particulars can be averred only of Christ's person, and not of his doctrine.  
Unto this I shall subjoin the answer of 
m Connexio textus per nostram interpretationem non labefactatur. Ind enim atque idcò filius Dei confilium & voluntatem Patris de nostrâ salute nobis plenè manifestavit, quia est in sinu Patris, Jo. 1.18. quia est verus Dei filius, Qui solus novit Patrem, Math. 11.27. Qui est verus Deus, in quo juxta naturam humanam tota plenitudo ●eitatis habitat. Omnis plenitudo Deitatis non est voluntas Dei revelata, quià hìc ex parte cognoscimus, 2 Cor. 13. v. 9 sed significat perfectissimam Dei essentiam. Gerhard de personâ & officio Christi pag. 444.  Gerhard, unto this their argument. The connexion of the text (saith he) is no wise infringed by our interpretation. For therefore hath the Son of God fully manifested unto us the Counsel and will of the father, concerning our salvation, because he is in the bosom of the father, John 1.18. because he is the true son of God, who alone hath known the father Matth. 11.27. Who is true God, In whom according unto the humane nature all fullness of the Godhead dwelleth.  
Enough hath been said, to prove that the first pretended metonymy can have no place, without gross, and palpable violencing of the words.  
And yet, there is less colour for the second: For was it ever heard, or read, that all fullness of the Godhead signifieth the will of God, or the knowledge, or revelation thereof. This is such a Catachresis, for which they can bring no Precedent, or Parallel. It sounded so harsh in the ears of their own 
n Videt Enjedinus perquàm durum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudinem de voluntatis divinae patefactione accipere, ideo sine ullo argumento fingit incuria scribarum scriptum faisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gerb. loc. praedict.  Enjedinus, as that it drove him to affirm, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the carelessness of transcribers crept into the Original, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But for this he brings no colour of proof, only he adventureth on it, because they have nothing else to say for justification of this evasion. But because they cannot here relieve themselves from any such usage of the expression elsewhere in any author, either sacred, or profane, their next attempt therefore is, to put the words themselves upon the rack, and to torture them, to speak something in their be half against the orthodox, and received sense, which we have given. Three Arguments I find to this purpose brought by Volkellius.  
The first 
o Verbis Col. 2.8. Admonemur, ut Christ● capite nostro contenti, id est, in solâ tllius disciplinâ acquiescentes, non Philosophicis institutis, quae ad Divinum cultum nihil afferunt momenti: non hominum commentis, per quantumvis veritatis speciem inductis, non denique disciplinae Mosaicae, quae ad Christi instituta respectu habito, umbrae instar obtinet, nos tradamus abducendos: Cùm in Christi doctrinâ, non adumbra●a aut imperfect a rerum divinarum, sed corporalis, eaque tota ac plena id est, verissima simul atque absolutissima divi●ae voluntatis expl catio con●…neatur. Atque hmc esse omnem illam divinitatis plenitudinem à Paulo ibidem commemoratam, non autem, ut multi existimant, divinam essentiam siuè natur●m. tùm ipsa loquendi formula, tum verborum contextus, tum res ipsa do●et. Primò enim, is loquendi modus e●usmodi est, ut divini●atis istius, de quâ Apostolus sermonem habet, pa●tes qua●dam innuat; quandoquidem non divinitatem simpliciter, sed ejus plenitudinem, & quidem omnem, seu totam, commemorat: ut facile appareat, id dicere voluisse Apostolum: In Christo, sive in ipsius doctrinâ, non aliquam divinitatis particul●m contineri, qualis suo modo, vel in Philosophia, vel in h●minum sapientum institutts, vel in disciplinâ Mosaieâ comprchendi videtur: sed omnem plenitudinem Divinitatis, id est, perfectissimam divinae volumatis explicationem comprehendi. Divin●m autem essentiam, seu substa tiam in diverses' parts distrahi, ut nimirum in aliis particulatim, in aliis verò plenissimè habitet, nemo sanus dixerit. ●olkel. lih. 6. cap. 5. pag. 641. Vocabulum plenitudinis etc. satis ostendrt, Divinitatis nomine, essentiam ipsius Dei alti●simi intelligi nequaquam debere. Quid enim alioqui necesse fuisset plenitudinis istius Divinitatis, & quidem omnis, meminisse? quasi verò susp●cari quispiam potuisset, eam in illo, in quo habitet, non plenam, vel non usquequaque plenam esse. Volkel. lib. 5. cap. 10. pag. 437, 438.  is taken from the impartibility, or indivisibility of the Godhead. The Divine essence is impartible, and indivisible, it hath no parts, so that wheresoever it dwelleth, it is full, and entire in all points. But now the Godhead, of which the Apostle speaketh, hath parts, for he mentioneth not simply the Godhead, but the fullness, nay all the fullness of it. And therefore, I believe, he would have the Reader collect, that the addition of all-fulness were supervacaneous, if by Godhead were meant the essence of God. He for his own part inferreth, that it signifies not the Divine essence, but the revelation of Gods will. In Philosophy, in the traditions of men, and in the Mosaical Law, the rudiments of the world, there were some few portions, or branches of God's mind and will displayed; but in the Gospel, in the doctrine of Christ, there dwelleth all fullness of the Godhead: that is, a most perfect explication of Gods will is comprehended  
For answer, 1. all-fulness of the Godhead, doth no more signify parts in the Godhead, than it doth to say, that totus Deus est ubique, for God is only totum perfectionis, and such a whole hath no relation to parts.  
2. As I shown out of Zanchy, fullness is ascribed unto the Godhead of Christ, to signify, that he is God coëquall, and coëssentiall with the Father. all-fulness is attributed unto the Godhead in him, to denote, that he is one and the same God, with the Father: and this exposition excludes all parts, and divisibility from the Godhead in Christ.  
3. Not only the Philosophers, but also the Gnostics, against whom our Apostle here dealeth, were not only for integral, but also for subjective parts of God. They maintained a plurality of God's masculine, and feminine; they parceled out, as it were, the perfections of the Deity unto their several Gods. In opposition unto them then, and their forged Deities, their Aeones, the Apostle might very fitly say, that in Christ there dwelled all-fulness of the Godhead. Volkellius thinks it cannot fall under the suspicion of any, that the Godhead should not be full, and that in all points, where it dwelleth. But he would have forborn this passage, if he had weighed what is said of the Gods of the Heathens by Hesiod in his Theogonia, as also what Ecclesiastical story relates of Simon Magus, and Valentinus, his Aeones. Nay we need not go so high, for the disporoofe of this his assertion; for it may be convinced of untruth, and rashness, from the tenet of the Lutherans, who hold a communication of the Divine properties unto the humanity, in part only. For they give it only omnipresence, omnipotency and omniscience, but not infiniteness eternity and simplicity. It hath been, you see, not only the suspicion, but the opinion, though erroneous, and blasphemous, of divers in both primitive, and latter times, that the Godhead is communicable in part only. The addition therefore of all-fulness unto the Godhead is not unnecessary.  
A second argument of 
p Deinde in ipsâ verborum comprehensione aperte videmus Divinitatis plenitudinem in Christo habitantem, doctrinis ab ip●ias diseiplin● alienis opponi, & sic Christum hoc in loco, si modo oppositionem istam omni absurditate liberare volumus, pro suâ doctrinâ accipi, vel saltem eatenus quatenus doctrinam illam tradidit, rovamquè religionem hominibus prae scrip●it, confiderari; quo pacto et alibi Christi nomen usurpari videmus. Volkel. lib. 6. c. 5. p. 641.  Volkellius proceedeth from the cehesion of the words, with those foregoing. The all-fulness of the Godhead, that dwelleth in Christ, is opposed unto doctrines, unto Philosophy, the traditions of men, and rudiments of the world. But now there can be no congruous opposition betwixt the divine essence, and doctrines. And therefore the divine nature is not here meant.  
For answer, The minor is most false: for the Deity of Christ may very aptly be opposed, as the strongest, and most convincing argument we have against all additional doctrines, unto the doctrine or gospel of Christ. From the all sufficiency of his person, in himself, it is very obvious, unto any man of tolerable reason and understanding, to infer, that there is an all sufficiency in his doctrine, and an all-fulness in his ordinances. If the divine essence dwell in him, than he needeth no supply from philosophy, from traditions, and the law of Moses. The Apostle might indeed have opposed unto these doctrines the fullness, and perfection of Christ's own doctrine, but he rather chooseth to lead unto the fountain of all that perfection, which is in his doctrine, the all-fulness of the Godhead dwelling in his person. This answer 
q Doctrinis, et traditionibus: hominum opponitur, non mod● Christi doctrina, quam Christi nomine accipere idem coact● est, sed ipse Christus, quip qui est caput vostrum, fons omnis salutaris sapientiae ad vitam aeternam necessariae, ex quo omnes notitiae divinae rivuli in Ecclesiam derivantur. loc. praedict.  Gerhard giveth unto Smalcius, and Ostorodius. Not only the doctrine of Christ (saith he) is opposed unto the doctrines, and traditions of men; But Christ himself, as being our head, the fountain of all saving wisdom, necessary unto eternal life, from whom all the rivulets of divine knowledge are derived unto the Church.  
I go on to the third, and last 
r Denique vox corporaliter id, quod asserimus, ostendit: nam pr●terquam quod, quicquid alii dicant, nequaquam oftendi possit quo pacto divina substantia corporaliter in quopiam habitare queat; satis tum ex hoc ipso loco, tum ex verbis illis, quae infra v. 17. habentur, apparet, corpus opponi umbris; & sic corporalem inhabitationem umbratile, qualis in lege f●it, id quod nihil ad divinam substantiam pertinet, sed ad voluntatem. lib. 6. cap. 5. pag. 641.  objection, which is taken from the word Bodily. For besides, that it can in no wise be shown after what manner the divine substance can dwell bodily in any one, it sufficiently appeareth, both from this very place, and from those words, which are afterwards in vers. 17. that body is opposed unto shadows; and so a bodily inhabitation unto an umbratile: Such as was in the law, which nothing appertaineth unto the divine substance, but unto the divine will.  
For answer. 1. Here is a dictate, that the divine substance cannot dwell in any one bodily, which merits not any scholastical examination, but merely denial, and rejection.  
2. As for the latter part of the objection: Suppose that the bodily inhabitation of the Godhead be opposed unto the umbratile, or typical dwelling of it, under the law, in the types, and shadows thereof, yet this will no wise incommodate our sense, but may very well be reconciled with it. Because the tabernacle, ark, and temple were types of Christ's humanity; and the typical presence of the Godhead in them prefigured the personal presence of the Godhead in this. The words than may fairly be interpreted of the divine essence, and there is no necessity to understand them of the revealed will of God.  
In a second place we shall vindicate the words from a false inference of the Lutherans, who hence thus argue for their communication of the properties of the Godhead unto the manhood of Christ. That which dwelleth bodily in the humanity of Christ is really communicated thereunto: But the divine essence, and all the attributes of the Godhead, all the fullness of the Godhead dwelleth bodily in the humanity, and therefore the attributes of the Godhead are really communicated unto the humanity.  
For answer: we grant a communication of the properties of the Godhead unto the manhood in an orthodox sense; that is, 1. 
s Personalis communicatio proprietatum est communio, vel concursus ad casdem operationes, ita ut fim●l praestentur ab utraque natura, sed secundùm suas distinctas proprietates. Aims med. Theol. lib. 1. cap. 18. sect 21.  A concourse with the humane nature unto the same operations; so that they are performed together by each nature, but according to their own distinct properties. 2. A predication of the person denominated from the humane nature, or, which comes all to one, a predication or affirmation of the humane nature expressed concretively: For the concrete of the humanity implieth the person that hath the humanity. Thus with warrant of the Scripture we may say, that the man Christ is omnipotent, omniscient, omnipresent This is the same, which 
t Attributa Divina communicata sunt humanitati Christi, non in se, sed in supposito, seu personâ verbi: nam humanitati datum est, ut subsistat in persona verbi, quae est omnipotens, omniscia, ubique praesens, vel ut alii loquuntur, per unionem hypostaticam factum est, non quidem, ut humanitas in se sit omnipotens, omniscia, & ubique prasens: sed ut fit humanitas illius personae, quae est omnipotens, omniscia, & ubique praesens. Becanus Summa Theol. Tom. 5. cap. 7. quaest. 3. pag. 118, 119.  others say, that the divine attributes are communicated unto the humanity, not in itself, but in the person of the word: that is, by the hypostatical union it comes to pass; not that the humanity is omnipotent, omniscient, and omnipresent in itself; but that it is the humanity of that person, which is omnipotent, omniscient, and every where present.  
But this concession will give no satisfaction unto the Lutherans; nothing will content them, unless we say of the manhood in abstracto, that it is omnipotent, omniscient, omnipresent. But now that communication of divine properties, which is expressed in such a predication, we utterly deny to be implied in these words: The fullness of the Godhead dwelleth in him bodily. And their bare affirmation of it without farther proof, is a most miserable begging of the question. But I shall not content myself with a bare denial of this their sense, but disprove it, and that out of the very words of the text: all-fulness of the Godhead signifieth the divine essence, and all the intrinsecall attributes thereof whatsoever: and so much is affirmed by their own Chemnitius, De duab. nat. in Christo. Cap. 9 pag. 211. as he is quoted by Gerhard. Plenitudo Deitatis (saith he) significat ipsam perfectissimam divinam naturam filii Dei, & quicquid in ea est, vel ad eam pertinet, sicut plenitudo orbis, seu maris, in scriptura ita vocatur.  
The fullness of the Godhead signifieth the most perfect divine nature itself of the son of God, and whatsoever is therein, or appertaineth thereunto: Even as the fullness of the earth, and sea, in scripture, comprehendeth whatsoever is in, or upon them.  
This premised, it followeth, that if this place of the Apostle import any such communication of the divine Attributes, as they plead for, it than signifieth a communication of all the divine attributes, not only of omniscience, omnipotency, & omnipresence, but also of simplicity, eternity, independency. but there is no learned Lutheran will undertake the patronage of such a communication of simplicity, eternity, independency, unto the manhood of Christ. None of them, I believe, will be so gross, as to affirm, that the manhood is simple, and a pure act, seeing it is essentially compounded; that it was from everlasting, seeing it was created in the fullness of time; that it is independent▪ seeing it is a creature, and therefore dependant upon God the creator. By their own confession the place makes nothing for such a communication, as is before specified, of these latter sort of attributes, and consequently, it can make nothing for such a communication of any attributes whatsoever, unto the manhood of Christ. For all-fulness of the Godhead cannot with any colour of reason be restrained unto one sort of Attributes, more than unto another, but is equally and indifferently appliable unto all.  
I had thought, for the present, to have said no more of this argument, but just as I was dismissing it, I lighted upon a passage in 
u Attributa divina communicata humanitati, non solùm in personâ ver by, sed etiam in ipsa humanitate, non tamen proximè, immedia▪ tè & formalitèr; sed tantùm mediatè, conscquenter, & identicè: nam sola subsistentia verbi proximè, immediatè, & formalitèr communicata est humanitati in se, & per illam proximè immediatè, & formaliter subsistit humanitas. Sed quia illa subsistentia reipsâ idem est cum essentia & a tributis divinis, ideò consequenter, & identicè essentia & attributa divina communicata sun● humanitati. Non ut humanitas per illa sit omnipotens, omniscia, & ubique praesens, sed ut per illa, q●atenus identificantur cum subsistentia subsistat. Sum. Theol. tom. 5. cap. 7. quaest. 3. p. 119.  Becanus, that merits a little stay, and consideration. Besides that grant above mentioned, which the Orthodox make unto the Lutherans, he gratifieth them farther, and yields unto them, that the divine attributes are communicated unto the humanity, not only in the person of the word, but also in the very humanity itself: Howbeit, not proximè▪ immediately, and formally, but only mediately, consequently, and identically; for only the subsistence of the word is communicated proximè, immediately, and formally unto the humanity in itself, and by it the humanity doth nextly, immediately, and formally subsist. But because that subsistence is really the same with the divine essence, and Attributes, therefore the divine essence, and attributes are communicated consequently, and identically unto the humanity, not that the humanity is Omnipotent, omniscient, and omnipresent by them, but that it subsisteth by them, as they are really one and the same thing with the subsistence of the Word.  
A hint he had of this conceit it seems from Gregory De Valentia: For unto him he referreth the reader, and the words, which he relates unto, are as followeth. Agnoscimus & subsistentiam, & etiam divinitatem atque perfectionem omnem verbi, naturae humanae communicatam esse uno quodam modo maximè real, ut scilicet in personâ verbi subsistat, primariò quidem per ipsam verbi subsistentiam seu personalitatem, secundariò autem per Divinitatem etiam & perfectiones ejus, quae ab eâ subsistentia re non differunt, tom. 4. Quaest. 2. punct. 3. Sect. 3. pag. 131. We acknowledge, that both the subsistence, and also Divinity, and every perfection of the word is communicated unto the humane nature, after one way or manner, that is most real: to wit, that it subsisteth in the person of the word primarily, by the subsistence, or personality itself of the word, secondarily by the Divinity also, and perfections thereof, which do not differ really from the subsistence.  
Thus you see, that both of them make no bones to affirm, that the subsistence, or personality of the word, is communicated unto the manhood of Christ, so that it denominates it to subsist properly in, or by the person of the word.  
For confutation of this their opinion, I shall at present allege but 2 arguments out of 
x 
Si humanitas Christi aliquo mo o subsistit, aliquo modo est suppositum aut persona, & proindè aliquo sensu verum erit Christum assumpsisse suppositum, aut personam: at absurdum est posterius: Ergò etiam prius. Probatur connexum, quia suppositum & subsistentia reciprocantur, adeo ut omne suppositum habeat subsistentiam, & omne subsistentiam habe●…s sit suppositum. Dicet aliquis: ergo caro Christi pla●e destituitur personalitate. Respondetur, eam non destitui personalitate, hoc sensu, quasi non sit personae alicuì unita est enim u●…ta personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sed quod subsistentia propriè, & formaliter ei neque in sit, reque attribui possit.  
Idem etiam sic demonstrari potest: Si humana natura Christi subsistit, vel per se subsistit, id est, ex se subsistentiam habet, vel subsistit quatenus existit in persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: prius a null: admittetur at neque posterius man●festa absurditate caret; quòd sic probatur▪ Caro Christi, quatenus existit in p●rsoná 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet modum quendam existendi, subsistentiae contrarium, ergo non subsistit. Probatur Antecedens; esse in alio supposito, & subsistere, seu esse per se, & extra omne aliud suppositum, sunt duo oppositi modi existendi, at caro Christi, quatenus existit in personâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habet priorem modum existendi, i. e. existit in supposito: ergo non potest habere posteriorem, qui ei è diametro opponitur. Philos. Theol. Exercit. 1. art. 12. pag. 55, 56.   Baron against it.  
1. If the manhood of Christ subsist any manner of way, than it is a person, or suppositum: for what is subsistence here, but suppositality, and therefore it, and suppositum are reciprocated.  
2. To exist in another person, and to subsist, are opposite manners of existence; for to subsist is esse per se, & extra aliud omne suppositum. But the manhood of Christ doth exist in the person of the word, and therefore it cannot be said to subsist. If these men would have consulted their own Suarez, he would have rectified this their mistake, and have told them, how that usual saying. The humanity of Christ subsists in the person of the word, is to be qualified, to wit, in regard of its termination unto, and sustentation by the subsistence of the word. For having propounded this objection, Dices, humanitas Christi non subsistit proprie, quia non est in se, sed in alio. He frameth hereunto this answer. Respondetur, non subsistere, tanquam id quod subsistit: sed proprie verbum in illa subsistit, & illa dicitur in verbo subsistere, quia illius subsistentia terminatur, & quasi sustentatur: in tert. part. Thomae. tom. 1. disputat. 8. sect. 3. pag. 231. See of this farther above, p. 33.  
But now the Lutherans from this place argue, as for the communication of the properties of the Godhead in general, unto the humanity of Christ, so more particularly for the communication of omnipresence thereunto, and their argument stands thus. That nature is every where, without which the all-fulness of the Godhead is not where: But without the manhood of Christ the all-fulness of the Godhead is not where, and therefore the manhood of Christ is every where. The major is unquestionable: and for the minor, it may be thus confirmed. all-fulness of the Godhead is no where without that nature, in which it dwelleth always, and every where bodily: But in the manhood of Christ all-fulness of the Godhead dwelleth bodily always, & every where. If we should say, that the all-fulness of the Godhead doth not now at this present dwell bodily in the manhood of Christ here upon earth, it will then follow, that on earth it is out of its house, and doth not actually dwell therein; and therefore it undeniably followeth, that the all-fulness of the Godhead is no where without the humane nature of Christ.  
For answer hereunto, 1. This expression, All fullness of the Godhead is without the humane nature of Christ, may have a 
y Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & non Extra carnem; quia non est separa●us a carne; 〈◊〉 extra carnem; quia non est inclusus carni. Altin. loc. Com. part. 2. p. 261.  twofold sense. It may signify 1. A separation of the Godhead from the manhood. 2. A denial of inclusion in it.  
1. A separation of the Godhead from the manhood; and so we readily grant it. The Godhead of Christ is not where Separated, or asunder from the manhood, for unto this by means of the infiniteness and simplicity of the Godhead, it is sufficient, that they have somewhere a joint presence.  
But 2. as to be without the humane nature of Christ signifieth a denial of inclusion in it, so we aver, that all fullness of the Godhead is some where; (to wit, here on earth, and in many other places) without the manhood: for it doth not dwell therein, as a thing contained in a place containing. So that the manhood is not coextended with the Godhead, and hath not the same amplitude of presence with it. And this distinction applied unto the first syllogism, is a sufficient solution unto the objection.  
But now the 
z Prima objectio Lutheranorum sumitur ex vi unionis hypostaticae hoc modo. Quando duae res inseparabiliter inter se unitae sunt, tunc ubi est una, ibi necesse est alteram esse; alioqui, si una esset alicubi, ubi altera non est, iam non essent inseparabiliter inter se unitae. S●d humanitas Christi, & persona verbi sunt inseparabiliter inter se unitae. Ergo ubiest persona ver by: ibi est huma● nitas Christi; at persona verbi est ubique; ergò & humanitas est ubique & confirmatur ex Damasceno lib. 3. cap. 3. ubi ait, humanitatem et personam verbi, non solum inseparabilitèr, sed etiam indistanter unitas esse. Itaque non distat ab alia. Distaret autem, si una esset ubique, & altera in certo tantum loco. etc. Became: Sum. Theol. tom. 5. c. 7. q. 4.  Lutherans from the inseparability, and indistance of the union, betwixt the two natures, plead for the coextension of the manhood, with the Godhead. When two things (say they) are inseparably united, betwixt themselves, then where one of them is, there it is necessary, that the other be also: otherwise, if one of them should be some where, where the other is not, they should not be inseparably united betwixt themselves. But the humanity of Christ, and the person of the word are unseparably united betwixt themselves; therefore where the person of the word is, there also is the humanity of Christ. But the person of the word is every where, therefore also the humanity of Christ is every where.  
Divines generally out of Damascene affirm, that the manhood, and the person of the word are united, not only inseparably but also indistantly, therefore one of themis not distant from the other; but one of them would be distant from the other, if one of them should be every where, and the other only in a certain determinate place.  
For answer: the major is most false: for we see even in nature, that where there is no separation betwixt the terms or extremes of an union, that yet the union is not by way of exequation, or equipatency: In a living man, the foul is not separate from the head, and yet the head doth not exist, wheresoever the soul doth; for than it should be in the feet. A star is inseparably conjoined with its orb, but because it is less in quantity, then it's orb, therefore it is not wheresoever its orb is.  
So the God head and manhood of Christ are united inseparably, and indistantly, but it doth not therefore follow, that the manhood being finite, is in point of presence commensurate unto the Godhead, which is infinite.  
Yea, but they argue for this, not only from the inseparability of the union, but also from the indivisibility, simplicity, and impartibility of the Godhead. In the manhood of Christ dwelleth all-fulness of the Godhead, the whole manhood is united unto the whole, indivisible, and impartible Godhead, and therefore it is wheresoever the Godhead is, and that is every where.  
For answer; the consequence is false; and the falsehood of it the learned Mr Barlow illustrateth by divers particulars. Exercit. Metaph. 6. p. 177, 178, 179. This present day hath a coexistence with whole eternity, that is simple, and indivisible. But the duration of this day is not adequate unto the duration of eternity. Eternity was before this day, and it will be for ever after the period of this day. So the manhood of Christ is united in heaven, where it existeth, unto the whole indivisible Godhead, but it doth not thereupon ensue, that it coexisteth with the Godhead in all places besides. The humane nature of Peter is present unto the Godhead in such a determinate space, but it would be madness for any man hereupon to infer, that because the Godhead is indivisible, therefore, if Peter do presentially coexist in one space with it, therefore in all other spaces whatsoever. The whole indivisible soul is united with the head, and so long, we cannot say, that it is any where separated from the head, but yet, it would be a gross absurdity for any man to say, that the head is present, wheresoever the soul is, for than it should be where the hands, feet, and all the other members are. So the whole entire Godhead is not where sundered from the manhood, and yet the manhood doth not adequate its immensity. And this is sufficient for answer unto the first Syllogism. As for the second Syllogism, I deny the minor: to wit, that all-fulness of the Godhead dwelleth in the manhood every where: all fullness of the Godhead is every where; but it doth not dwell in the manhood every where.  
The hypostatical union may be considered terminatively, or informatively.  
1. Terminatively, in regard of Termination: and so it is terminated unto the person of the son, and in his person unto all-fulness of the Godhead, which is every where. It filleth heaven and earth with its presence. But now if we consider it informatively, in regard of information, or inhesion (taking the word largely) so it is seated in the humane nature, that is not every where, but only in heaven, at the right hand of God.  

* Loc. Com. part. 2. p. 261  Altingius in answer unto this argument confesseth, that the person of the word hath the humane nature every where personally united to it. And the learned Hooker hath touching this particular, these following expressions: Somewhat of the person of Christ is not every where in that sort, namely, his manhood, the only conjunction whereof with Deity is extended as fare as Deity, the actual position restrained and tied to a certain place, yet presence by way of conjunction is in some sort presence. pag. 302. Eccles. Pol. And again, pag. 303. Even the body of Christ itself, although the definite limitation thereof be most sensible, doth notwithstanding admit in some sort a kind of infinite and unlimited presence likewise. For his body being a part of that nature, which whole nature is presently joined unto Deity, wheresoever Deity is, it followeth, that his bodily substance hath every where a presence of true conjunction with Deity.  
I hope the learned and ingenuous reader will not be offended, though such an inconsiderable person, as myself, in the Common wealth of learning, assume the liberty of passing my censure upon these passages. For I profess, it is not out of any disrespect unto the memory of these great scholars, but only out of affection unto the truth. If I know any thing, in either Philosophy, or scholastical Divinity, they are both guilty of a gross mistake, and I cannot sufficiently wonder, that it should fall from so learned pen. You may see it acutely proved by 
a 
Secundum verò quod erat probandum, repugnare scilicet unionem esse intrinsecam verbo, probatur ex multis implicantiis. Prima autem & fun damentalis est, quia haec unio nec potest esse creata nec inere ata●non creata, ut ab omnibus conceditur, etiam ab adversariis, quia daretur mutatio in verbo: quod verò non possit esse inincreata, de quâ est quaestio, probatur.  
Primò, quià, ut saepiùs dictum est in disput 4. Philos. in primâ dissicultate, unio est essentialiter nexus actualis sienim esset p●teutialis, requireretur alia actualis, quae actualiter nectat extrema: Standum est igitur potiùs in priori union, & dicendum, quòd illa est actualis●… ergo unio est actualis nexus, quomodo potest ●ste nexus concipi ab aterno in verbo, & non nectere, seu unire verbum actualiter cum naturâ creatâ?  
Secundo probatur, quià ha● unio di●eret ●antum ordinem ad naturam creatam, ergò dependeret ab illa, est autem absurdum ut res increata totum suum esse habeat dependentèr ab aliquo creato quia non haberet majorem necessitatem, quam ens creatum. Quod verò talis unio diceret ordinem ess●ntialem ad creaturam, probatur, nam non potest intelligi ratio extremi unius unionis cum al●ero sine intrinseco & transcendentali respectu ad illu● aliud. Quarto probatur, quia ratio actualis unionis exsuâ essentia est quid incompletum & ordinatum ad alterum; est enim essentialiter conjunctio duorum ad constitutionem unius tertii-non ergo potest Deo convenire formalitèr & intrinsece, quin dicat imperfectionem in Deo, a quâ non potest abstrahere. Remanet igitur ex dictis probatum, quod quid unio non potest afficere intrinsece nisi tantum unum extremum, & quon●am hoc extremum non potest esse verbum, sequitur quod afficiat intrinsecè tantum humanitatem.   Albertinus Coral. tom. 2. Quaest. 5. Theolog. circa quintum Corallar: de subjecto unionis hypostaticae. That the hypostatical union regards, and affects the word only extrinsecally, as it's term, and that it respects the manhood only intrinsically as it's subject. This is the common opinion of Schoolmen, and for it Albertinus thus disputeth. If the hypostatical union be intrinsecall unto the word, it must be either created, or uncreated. It cannot be created: For this would infer a change in the Godhead: neither can it be uncreated, because actual union hath such an incompleate being, as is dependant upon, and essentially related unto something else, and therefore utterly inconsistent with that infinite perfection which is in an uncreated being: The hypostatical union therefore is not intrinsecall, but extrinsecall unto the allofulnesse of the Godhead in Christ. Well, this promised, the absurdity, and irrationality of what these men have asserted is apparent.  
1. For Altingius: The union of the two natures can no where exist out of its subject, but the humane nature is the subject, in which it is placed, and therefore impossible for it to exist, where the manhood is not. The manhood is not every where, and therefore the union is not every where, and consequently the manhood is not every where united, but only there, where the manhood hath its existence; for denomination from the union only followeth the existence of the union: It doth not, It cannot denominate, where it is not.  
2. Then for the Great Hooker: whereas, he saith, that the conjunction of the manhood with Deity, is extended as fare as Deity, that the body of Christ is joined unto Deity, wheresoever Deity is, that his Bodily substance hath every where a presence of true conjunction with Deity. This also is easily refuted upon the same ground, as that of Altingius was. For however the conjunction of the manhood with the Deity, respects the Deity as a term unto which it is, yet it regards the manhood alone, as the subject in which it is. And therefore it is extended as fare as the manhood only, and not as fare as the Deity, in which it is not at all. And hereupon it follows, that the body of Christ cannot possibly be joined unto the Godhead, where the body is not. It cannot have a presence of conjunction, where it hath not a presence of existence.  
I shall add one thing more, and then, I shall have done with what I have to say in refutation of these worthy Gentlemen. The hypostatical union by the common consent of Schoolmen, is modus substantialis, not a substantial entity, but only a substantial manner of being, and the res modificata of it, the thing, which it modificates, is the humanity of Christ. But now it is utterly impossible, that modus, a manner of being should have any existence out of or apart from the Thing, which it modificates. Thus figure cannot exist severed from quantity: Vbication, a re ubicata; duratio, a durante; sessio, a sedente. The subsistence, or personality of a finite narure, cannot exist without that nature. The Papists, who in order unto their monster of transubstantiation, hold it possible for accidents to exist separated from their subjects, yet are unanimous in affirming, that mods cannot possibly by the divine omnipotency exist sundered a rebus modificatis. All this being presupposed, let any, that is tender of the reputation of Mr Hooker, tell me, what probability of coherence there is betwixt these two propositions of his, that the actual position of Christ's manhood, the res modificata, i● restrained, and tied unto a certain place; and yet that the modus, the conjunction thereof with the Deity, is extended as fare as Deity. I shall illustrate what I have said, by instancing in the union of the soul with the head of a man, which though it be terminated unto the soul, is only placed in the head, tanquam subjecto, or rather, re modificatâ. Therefore this union is commensurate unto the presence of the head, and cannot be said to be extended as fare as the soul, which is tota in toto, and tota in qualibet parte. Though then the soul, which is in the head, be in all the other members, yet we cannot say, that it is united with the head in them. As for the application of the similitude, the reader may easily supply that out of what hath been already delivered.  
That, which occasioned this mistake in Altingius, and Mr Hooker, was (as I suppose) their conceit, that if the manhood be not every where united with the person of the word, and therein with the Godhead, that then the person of the word, and the Godhead may be said somewhere to be separated from the manhood. This is apparent by the whole series of Altingius his discourse, and no less seemeth to be imported by this following passage in Hooker, premised by way of proof unto this his assertion: Because this substance (saith he) is inseparably joined to that personal word, which by his very divine essence is present with all things, the nature, which cannot have in itself universal presence, hath it after a sort by being no where severed from that, which every where is present, etc.  
But this is a Lutheran conceit, and very untrue; for from the infiniteness, and simplicity of the word, it inevitably followeth, that if it be any where united with the manhood, that then it can no where be severed therefrom; and we may illustrate it by that similitude (which I have often alleged) of the soul. We cannot say of the soul in the feet, that it is separated from the head, because the same indivisible soul, that is in the feet, is substantially united with the head: and the union of the soul with the head is not in the feet, but in the head only: there is nothing touching this particular which I can think of, that remaineth unsatisfied, but only one passage more in Hooker, which I shall transcribe, and briefly reply unto. In as much (saith he,) as that infinite word is not divisible into parts, it could not in part, but must needs be wholly incarnate, and consequently, wheresoever the word is; it hath with it manhood, else should the word be in part, or somewhere God only, and not man, which is impossible; for the person of Christ is whole, perfect God, and perfect man wheresoever, etc.  
For answer unto this, I offer these following particulars.  
1. This objection is every way as forcible, for the actual position of the manhood every where, as well as for the conjunction of it with the Deity every where. And the Lutherans from it thus argue for the ubiquity of the manhood. Christ is every where man, therefore every where he hath his manhood. For if somewhere he should not have his manhood, he should somewhere be man without his manhood, which is absurd. But now Mr Hooker denyeth the actual position of the manhood every where, and yet his argument, mutatis mutandis, with due change, is as cogent for that, as for the conjunction of it with the Deity every where.  
But besides this answer ad hominem, in a Second place, I answer directly, by denying the consequence of this proposition: If the word hath not with it the manhood, wheresoever it is, than it should be somewhere not man: For because of the simplicity, indivisibility, and infiniteness of the Godhead, this is sufficient ground to say, that the person of the word is every where man, if any where it be personally united with the humane nature. Thus because the reasonable soul, being indivisible, is substantially united with the head, we may say of it, in all the members, that it is the form of the head, and yet it's information of, and conjunction with the head, is placed only in the head, and not extended unto any other member.  
3. If Mr Hooker had but consulted the Schoolmen, he would never have troubled his readers with this objection, unto which they give a perspicuous answer. This 
b 
Illa autem propositio, Chri stus ubique est Homo, distinguenda est. Nam si illa p●rticula ubique, cadit supra praelicatum Homo, tunc falsa est propositio. Ratio est, quia praedicata supponunt pro formali significato: ergò homo, quando est praedicatum, supponit pro humanitate. Cùm ergò dicitur, Christas ubique est homo, sensus est, Christus ubique habet suam humanitatem. Quod falsum est, sicut etiam falsum est dicere, Christus ab aeterno est homo, id est, ab aeterno habet suam hamanitatem. Si autem particul● ubique conjun● gitur praecisè cum subjecto, tunc admitti porest illa propositio, Christus ubique est homo, id est, Christus, qui est ubique, est homo. V●l Christus ubique existens, est homo. Hinc patet, eodem mode distinguendam esse hanc propositionem: verbum ali●ubi non est homo. Nam vera est hec sensu: verbum alicubi est fine humanit 〈◊〉: vel verbum alicubi non habet suam humanitatem. Falsa est hoc sensu: verbum alicubi existens non potest dici homo: vel, verbum alicubi existens, non est homo. Similes sunt hae duae: Anima alicubi est fine capite, &, anima alicubi existens, non est forma capitis, Haec enim falsa est, illa vera. Becan. Sum. Theol. tom. 5. cap. 7. quaest. 4. pag. 127, 128.  
De illa propositione, Christus ubique est homo, si illud, ubique ●…at supra praedicatum, homo, D. Thom. dicit in rigore esse falsum, quia praedicata formalitèr tenentur: &, ideò illud, ubique cadit supra humanitatem ipsam, & significat, illam esse ubique, seu ubique copulari tali supposito. Sicut haec etiam est falsapropositio, Christus ab aeterno est homo, propter eandem rationem: & haec similitèr, anima, ubicunque est, informat manum, etc. Si tamen adverbium pr●…isè conjungatur cum subjecto, admitti potest illa locutio: sensus enim erit, hoc suppositum, quod est ubique, esse hominem, & de illo ubique existente verè diciposse, esse hominem. Suarcz in tert part. Thomae disput. 32. sect. 4. pag. 532.   proposition, (say they) Christ is every where man, is to be distinguished. The particle, every where, may be referred unto either the predicate man, or the subject Christ. If it be referred unto the predicate, and the sense of it be, that the manhood is every where, or that it is every where coupled with the person of the word, than it is false: as it is false to say, that Christ was man from everlasting, and as it is false to affirm, that the soul informeth the head, wheresoever it existeth. But now, if we refer it to the subject, and the meaning of the proposition be, that Christ, who is every where, is man, than it is true, and sound for Christ is every where in regard of his person. But this will yield no advantage unto the opinion of Mr Hooker, that the union, or conjunction of the manhood with the Deity is extended, as fare as the Deity. If any one of the admirers of Mr Hooker think, that I have wronged their great patron of ceremonies in this discourse, I shall be contented to be disciplined by them, so they will do it with arguments, and not with invectives.  
In the third, and last place, I shall dispatch an answer unto those objections against this personal union, which are of greatest weight, and they shall be drawn, 1. From the extremes of the union considered severally, and apart, 2. From a comparison of them together in regard of their disproportion, and disparation.  
1. From the extremes of the union considered severally, and apart, 1. From the person of the word, and the Godhead, in which it subsisted from all eternity, and 2. From the humanity.  
1. From the person of the word, and the Godhead, in which it subsisted from all eternity.  
1. From the person of the word, from the simplicity, completeness, and unchangeableness of it.  
1. From the simplicity of it. The word considered in itself is most simple, and uncompounded. But the result of its union with the manhood is compounded: for that is nothing else, but Christ, or the word incarnate, the word subsisting in the divine nature, in a connatural way, per connaturalitatem, and in the humane nature, by assumption thereof. And Christ the word incarnate, consisteth proximè, and immediately of the manhood, and subsistence of the word, consequently, and mediately of the divine and humane nature; and therefore it is compounded.  
But now this composition will be a great imbasure unto the word: for in every composition there are parts compounding, that mutually perfect one another, and are of their own nature, ordained to compound the whole. All which particulars are utterly repugnant unto the perfection of the word. For that is infinite; and therefore it cannot be a part: for then, it should have an incompleate being: it cannot be perfected by the manhood: and lastly, it cannot have any natural tendency unto composition.  
For answer unto this, 1. 
c Duplex est compositio, una hujus ex his, alia hujus ad hoc. Prima compositio est, sicut compositio hominis ex anima & corpore, ex quibus, tanquam ex partibus, consistit intrinsecè. Secunda compositio est accidentis ad subjectum, vel subjecti cum accident. Non enim subjectum compositum est ex subjecto & accident: nec accidens ex accident & subjecto, sed unum est alteri compositum, id est, cum alio positum, quamvis aggregatum ex ut oque possit dici compositum ex eyes: Tunc ad quaestionem dicendum, quòd persona verbi post incarnationem non fuit composita prima compositione, quae est hujus ex his. Cujus ratio est, quia omne tale compositum dependet ex compone●tihus, tanquam ex partibus constituentibus ipsum, & est posterius ipsis saltem ordine naturae. Sed personalitas Christi non dependet à natura divina & humana, tanquam ex partibus constituentibus ipsam, nec est aliquid posterius ipsis. Imò praeexistit saltem alteri naturae, s●…l humanae, ergò personae Christi non est composita ex natura divina & humana. Si autem loquamur de secunda compositione quae est hajus a● hoc, adh●c tal●s fit dupliciter, uno modo per inhaerentiam unius ad alteram, qualis est compositio accidentis ad subjectum, & hoc modo persona verbi non est composita post incarnationem, quia nec ipsa, qua subiectiuè existit natura humana, nec natura humana potest alicui inhaerere. Quod patet per rationem quia omne quod recipit aliquid inse, per modum inhaerentiae, se habet ad ipsum, ut potentia passiva ad actum & sicut perfectibile ad suam perfectionem. Sed persona divina non potest schabere ad quodcunque aliud per modum potentiae passivae, vel per modum perfectibilis: ergo ipsa non est componibilis alicui per modum inhaerentiae. Alio modo sit talis compositio per sol●m dependentiam habitudinis relatiuè, ita ut unum fit inexistens, aliud verò subsistens terminans respectum & dependentiam inexistentis, & h●c modo persona divina post incarnationem fuit composita, quia quae prius subsistebat in so●â natura divina, post incarnationem terminavit per suam subsistentiam dependentiam naturae humanae, etc. lib. 3. Dist. 7. q. 3.  Durand distinguisheth of a twofold composition: Hujus ex his, & hujus ad hoc.  
1. Hujus ex his. Such is the composition of man, of a body and soul, of which it consisteth intrinsically as of parts. And this composition he rejecteth, because that which is thus compounded, dependeth of its parts compounding & is after them at least in order of nature. But now the personality of Christ doth not depend upon the humane and divine nature as parts constituting it, neither is it after them in order of nature, nay it preexisted unto one nature, to wit, the humane, and therefore the person of Christ is not compounded of the divine and humane nature, if we speak of this kind of composition.  
There is (saith he) a second kind of composition, and that is hujus ad hoc, and it is not so properly a composition of a third thing out of the things united, as an adjoining of one of the things united unto the other. And thus the person of the word after the incarnation may be said to be compounded. For hereby, the humane nature is added unto the person of the word, and unto the divine nature in the unity of the same person. But now, he allo subdivideth this composition, which he termeth hujus ad hoc. For it is either by inherence of one thing in another, and such is the composition of an accident with its subject: or else by way of a suppositall dependence of one thing upon, and relation unto another: so that the one should substantially inexist in the other, and the other should terminate the respect and dependence of the former, which inexists, and after this latter manner the person of the word is after the incarnation compounded. Because, whereas before, it subsisted only in the divine nature, after the incarnation, it by its subsistence terminated the dependence of the humane nature, Thus he.  
A second answer is given by Aquinas. That this composition is not ratione partium, but ratione numeri, part. 3. q. 2. art. 4. His plain meaning is, that the things reckoned up in this composition, to wit, the personality, or subsistence of the word, and the humanity, or the deity, and humanity are not parts properly so called; for this would imply imperfection, and incompleteness in the word: but yet they are things really distinct, and that in number, substantially united together. And the union (thinks he) of things really and numerically distinguished, if it be not a mere aggregation, is sufficient to make a composition, as the word may be taken in the most general acception of it.  
In a third place, The Scotists out of Bonaventure distinguish of a proper, and improper, or similitudinary composition. They grant, that the person of the word after the incarnation, is compounded, taking the word composition in a large and improper sense. But then they utterly deny, that it is compounded in strictness, and propriety of speech. For as 
d compositio propriè & rigorosè sumpta necessariò exposcit, quòd alterum ex componentibus habeat rationem actus, alterum rationem potentiae passivae, sed nihil est in persona Christi, quod habeat rationem actus informantis, & rationem potentiae ad ejus compositionem ergò nullo modo est dicenda propriè composita: Maior ex bis, quae supra notavimus patet. Miner verò ostenditur. Quia si fiat comparatio inter naturam divinam & humanam, neutra ratione mactus informantis, nec rationem potentiae passivae habere potest, quia natura divina, cùm fit purissimus actus per se existens, nec informari nec informare potest. Pratere à, quia in omni cōpositione compositum est quolibet ex componentibus perfectius, at natura Divina nihil perfectius excogitari potest, agitur, &c Si verò fiat comparatio naturae humanae & divinae, ad personam Christi, dici etiam non potest, quod ibi sit compositum expersona & naturis, propter easdem rationes. Super. tert. lib. sentent, controv. 3. art. 3. pag. 71, 72.  Rada objecteth, all proper composition is of an informing act, and passive power. But now if we compare together, the person of the word, and his humanity, or the Deity, and the humanity, as united together, they cannot be thus related one unto another. For the person of the word, and the divine nature, in which it subsists, is a most pure act, and therefore nec informari, nec informare potest. Add hereunto, that that, which is compounded of parts properly so termed, is better, and more noble than each of the parts compounding, considered single, and apart by themselves. But Christ, the word incarnate, cannot be more noble, than the word considered praecise, as it was in itself from all eternity: for it was of infinite perfection, and there can be no greater perfection, then that which is infinite.  
4. The Thomists, who do most eagerly contend, that this is a composition properly so called, do yet so refine the word, and take it in so abstractive a sense, as that it excludes all imperfection. Indeed the imperfections mentioned in the objections of Rada are peculiar unto ordinary, and natural compositions. But this (say they) is an extraordinary and supernatural composition, of which we have no more but this one instance; and therefore it is not to be measured by them. Cajetan is here very wary, and modest: For he dares not say absolutely and simply, that the person of the word after the incarnation is compounded, but thinks it fit to allay, and moderate the harshness of the expression, and to say that it is a person compounded after an ineffable manner.  
As for mine own part, I must needs profess, that I conceive the difference between them to be only a Logomachy, a strife of words, proceeding from an itch in these two sects to quarrel wheresoever they meet. And therefore the composing of it is not worthy any long digression. The Scotists yield unto the Thomists that which these call a proper composition; to wit, an union of the person of the word, and the Deity therein with the humanity. They confess that the word, as incarnate, may be said to be compounded in this sense, that it subsisteth, as in the divine nature, which is connatural and intrinsecall thereunto, so in the humanity which is extraneous, as it were foreign, and adventitious unto it; And this is all the composition, that the Thomists argue for. The controversy than is only de modo loquendi: and yet herein, the Thomists are favoured by the notation of the word. For according unto that, compositio is quasi positio cum alio: And compositum is quasi cum alio positum. Now the manhood and Godhead of Christ are put together, and that not by aggregation, but in a way of substantial union. Besides, as 
e 
Compositum est quod ex diversis rebus constat, sed Christus Dominus, quatenus est terminus resultans per banc unionem est verè unus constans ex multis rebus, ergò verè compositus. Confirma tur primò quia terminus hujus unionis non est simplex, ergo Compositus: Nam baec duo immediatè, & cont●adictoriè opposita sunt. Antecedeus, sc, quod terminus hujus unionis non est simplex in hunc modum probatur Terminus hujus unionis, ut sic, resultavit, seu incepit esse in tempore. Sed nihil, quod huiusmodi est, est omnino simplex, ergò. Denique hic terminus resultat ex unione plurium rerum distinctarum, ergò non potest esse omninò simplex. Sienim sola significatio vocis confideretur, ipsum nomen unionis opponitur perfectae simplicitati, si propriè de union fit sermo tum quià quae uniuntur, non sunt idem, tum etiam, quia minus est esse unita, quam esse unum.  
Consirmatur secundò, quia mag●s compositus est Christus, ut est hic homo, quam sola humanitas, quis Christus intrinsecè includit humanitatem, & aliquid aliud, ergo: in tert. part. Thom. tom. 1. disp. 6. Sect. 4. pag. 195. 196.   Suarez disputeth, Simplex and compositum are opposed contradictorily. And therefore Christ the word, as incarnate, must be either simple, or compounded. That it is not simple, he thus proveth; Because union is opposed unto perfect simplicity: for those things, which are united, are not the same; and to be united is less than to be one. This argument so gravelled Faber 
f Simplicitas potest comparari ad duo. sc. ad compositionem propriè dictam ex pluribus, & ad unionem ex pluribus: si loquamur primò modo, dico quòd persona est ita simplex ante incarnationem sicut post: Si verò consideretur secundo modo, dico quòd potest dici composita, in lib. tert. Sentent. dist. 6. quaest. 3. disp. 16. pag. 84.  Faventinus, that whiles he undertook the solution of it, he confesseth, that the person of the word after the incarnation is compounded, as simplicity is opposed unto union, ex pluribus, of things really different; and yet this is all the composition that Suarez disputeth for.  
As for the objections of Durand, they receive a very easy solution.  
For however the person of the word, considered praecise in itself, be eternal, and independent, and therefore not after 
g Illud, quod resultat praecise ex vi hujus compositionis, non est suppositum divinum ut sic, quia, suppositum divinum in hac compositione se habet specificative, quod autem resultat reduplicative ex hac compositione est suppositum humanum ut humanum, ut terminans scilicet naturam humanam, ut sic autem sub hac formalitate praecisè ut est terminans, est posterius humanitate & pendet ab illâ, quamvis absolute et simplicitèr dicendum non sit, quia propositio faceret sensum falsum, quod sc suppositum Christi quod est suppositum verbi, sit posterius humanitate, & pendeat ex illa. Albertinus Coral tom. 2 tert. Coral. Theol. ex praedicam: substant. quaest. 3. dub. 1. pag. 113. Persona Christi quatenus subsistit in natura divina, praeexistit incarnationi: quatenus verò subsistit in natura humanâ non praeexistit incarnationi, sed est terminus resultans per incarnationem. Becanus Sum. Theol. tom. 5. cap. 6. quaest. 2. pag. 101.  the manhood, not dependant upon it. Yet the word considered, as Christ, as incarnate, as subsisting in two natures, may under this reduplication be said to be after the manhood, and to depend upon it; for it is the total and adequate term, which results from the union thereof with the person of the word, and the Godhead therein: And it is distinguished from the word, considered praecise, with that distinction, which is termed distinctio includentis ab incluso: For it includes more than the word, to wit, the humanity.  
A second objection is taken from the completeness of the word. That which cometh unto a thing already complete, and perfect, cometh thereunto only accidentally, and maketh therewith only an aggregation, and not a substantial union. But now the person of the word, from all eternity, was most perfect, and complete. And therefore the adding or coming of the manhood unto it, is not substantial, but accidental.  
For answer. The major is true only, when one thing is so added, and comes unto another, as that it pertaineth not to the same▪ subsistence. And thus a man's garment is added unto him, and therefore united with him only accidentally; so that homo vestitus is ens unum tantùm per accidens. But now the manhood is so added, and comes unto the word, that it is drawn, or assumed into a communion of subsistence with the word, and it's divine nature.  
A third argument is fetched from the unchangeableness of the word. The word was God, and it is impossible for God to be changed. But now the word should be changed by the incarnation, or personal union, because there by it should be made substantially man, whereas before it was not man.  
Unto this I shall 
h Verbum carnem dicimus factum non immutando quod erat, sed suscipiendo, quod non erat, nostra auxit, sua non minuit. Gregor. lib. 9 Epist. 61.  answer briefly in the words of Becanus Sum. Theol. tom. 5. cap. 1. quaest. 1. pag. 8. Deus non mutatur per incarnationem Quia per illam non acquirit aut amittit ullam perfectionem intrinsecam. Tametsi enim fiat homo, tamen humanitas not fit intrinseca Deitati aut personae, sed solum illi unitur, sine ullâ intrinsecâ Dei mutatione. Nec obstat hic loquen●i modus: Deus per incarnationem fit homo, cum antea non esset homo. Nam licet rectè inde colligatur, aliquam mutationem factam esse; non tamen necesse est factam esse in Deo, sed sufficit factam esse in humanitate. God is not changed by the incarnation, because, by it, he doth not acquire, or lose any intrinsical perfection: for although he be made man, yet the manhood is not intrinsecall to the Godhead, or person, but only united thereunto without any intrinsical change of God, neither is this impugned by this manner of speech: God by the incarnation is made man; Whereas before he was not m●n. For although thence it be rightly collected, that some mutation be made, Yet notwithstanding, it is not necessary, that it be made in God, but it is sufficient, that it be made in the humanity. But this doubt I have already fully discussed on, Joh. 1.14. pag. 82, 83, 84. whither I shall remit the reader.  
1. Another argument is taken from the Godhead, in which the Person of the word subsisteth. All-fulness of the Godhead is common unto all the three Persons; and therefore, if it be hypostatically united with the manhood, in the Person of the Son, it is also united therewith in the same manner in the two other Persons, and consequently, we may say of the Father and holy Ghost that they are incarnate.  
For answer, I deny the consequence: and my reason is, Because all-fulness of the Godhead dwelleth bodily in the humanity, not as it is considered absolutely, and at large, as it is common unto all the three Persons, but as it is taken relatively, or determinately, as it is determined unto the Person of the Son. The Godhead is united with the manhood only as it is in the Person of the Son. Indeed the incarnation, or assumption of the humane nature, being an outward work of the Trinity, belongs unto all the three Persons effectiuè, in regard of effection; It is the effect of all of them: for the ground and reason of efficiency is omnipotency, and that is common unto the whole Trinity. But it is peculiar unto the Son, as it is considered terminatiuè, in regard of its termination, and relation. The second Person then, is the alone term, unto which the humane nature is assumed. Because the ground and reason of this termination, is the personality, or subsistence of the word, which is proper unto it, and incommunicable unto the two other persons. All three Persons did jointly and undividedly frame and sanctify the manhood, as also did unite it with the Godhead: But it was only the Person of the word, that was united therewith. Thus the word alone is said to be made flesh, Joh. 1.14: to be manifested in the flesh, 1 Tim. 3.16. to take on him the form of a servant, Phil. 2.7: the seed of Abraham, Heb. 2.16: to take part of flesh and blood, Heb. 2.14. The Father is greater than the Son, Joh. 14.28. that is, as touching the manhood. But now this would not be true, if the Father were incarnate, and did subsist in the manhood, as well as the Son. It is therefore evident, that the whole Trinity was not incarnate.  
A second sor● of objections proceed on the manhood's part, and they are taken from the connaturalness of a proper personality, or subsistence of its own thereunto, the resultancy whereof therefrom was miraculously prevented, and stayed: For hereupon two objections will follow. The humanity of Christ will be by the personal union 1. Debased. 2. Violenced.  
1. Debased: Because it is affirmed to want the greatest perfection, and utmost compliment of the humane nature, which is connatural thereunto, and found in all other men.  
2. Violenced: For here by it is deprived of its proper personality, unto which it hath a natural propension, or tendency, and therefore it exists violently in the person of the word.  
But neither of these pretended absurdities are the sequel of this personal union.  
1. Hereby, there redounds no imperfection unto the humanity of Christ, but rather exaltation, and advancement: For notwithstanding it, Christ wanted nothing, to make him a perfect man, because he hath a perfect humanity, unto which is communicated a subsistence, infinitely transcending its own; and therefore it is in the Person of the word after an higher manner, then if it had subsisted by itself. The Apostle, Heb. 2.17: tells us, that Christ was made like unto his Brethren in all things. And Damascene hath a saying, that verbum assumpsit omnem rem, quam in na●urâ pl●ntavit. But they are both 
i 
Quod verò attinet ad mysterium incarnati●nis, respondetur, non solum non esse inconveniens, verum potius esse necessarium ad explicandam veritatem illius mysterii, quòd verbum non assumpserit in humana natura aliqu ïrationem positivā constitutivam personae, siuè illa sit res onnino distinct a, siuè modus tantum. Ex quo non sequitur illam naturam non esse perfect am in esse naturae, sed tantum sequitur non esse personam. Et ita intelligendum est, quod Damascenus ait, nempè assumpsisse verbum quic, quid ad veritatem humanae naturae pertinet & ad formalem hominis constitutionem, non verò quod spectat ad personam creatam ut sic. Suarez. Metaph. disp. tom. poster. disp. 34. sect. 2. num. 19 pag. 181.  
Respondetur, Subsistentiam non esse accidens, sed substanti●lem quendam modum qui quidem pertinet ad complementum hominis in ratione suppositi & personae, non tamen ad complementum humanae naturae, nec hominis, ut homo est, for malitèr enim constituitur & essentialitèr, humanitate. Unde fateor deesse humanitati modum hunc, non tamen Christo deesse aliquid, ut sit perfectus homo, quis perfectam habet humanitatem, & altiori subsisientiâ subsistit, & hoc modo dicunt, Dam. 3. the fid. cap. 6. & alii patres ●verbum assumpsisse totum, quod in nostrâ naturâ plantavit, quia quod inassumptibile est, est incurabile, quia perfectissimam humanitatem sibi univit, non tamen illum modum, qui non est de essentia hominis, ut homo est. Su●rez. in tert. part. Thomae. Disp. 8. Sect. 3. pag. 226. 227.   to be understood of such things, as appertain unto the truth of the humane nature, and formal constitution of man, and not of that, which appertaineth unto a created person, a● such: For herein indeed, he is unlike other men. But this doth not cast him, as man, any way behind either men, or Angels, in the point of dignity. For Christ man is an uncreated, an infinite person. Whereas they all are but finite, and created persons.  
Neither, 2. doth the humanity of Christ suffer any violence by its personal union: for although it hath not formally a natural personality, yet it hath the perfection thereof, in the person of the word, after a more eminent manner. It will not reckon the absence of its own finite subsistence a want, as long as the room thereof is abundantly supplied by the presence of that, which is infinite. For with an infinite subsistence an intellectual nature cannot but be satisfied 〈◊〉 fully acquiesce in it, seeing the creature is capable of no higher ennoblement.  
I proceed unto the last head of objections, those which are taken from a comparison of the extremes of this union together, and that in regard of their disproportion and disparation.  
1. Disproportion, disproportion or distance is many times an hindrance unto union. And therefore, because a substance, and an accident differ genere, in their general nature, sort, or kind, therefore nothing can be compounded of them, that is ens unum per se, one with an essential union. But now, there is a fare greater disproportion betwixt the person of the word, the Godhead, and manhood in Christ: For that is an infinite disproportion betwixt the creator, and the Creature, and there cannot possibly be a greater distance, then that which is infinite. It followeth therefore, that because the person of the word, the Deity, and the humanity of Christ are thus disproportioned, they are altogether uncapable of any substantial union.  
For answer: the 
k Infinita distantia perfectionis, quae est inter personam verbi & humanitatem Christi, non obstat, quò minus haec illi uniri possit; modo inter hanc & illam fit sufficiens proportio ad constituendum compositum. Est autem sufficiens proportie, quia humanit is est capax ut actu subsistat per insinitam subsistentiam: sicut est capax ut à Deo producatur per infinitam potentiam. Sicu● ergò non sequitur, Humanitas Christi, & omnipetentia Dei infinitè inter se distant: ergò illa per hanc creari non poorest. Sic etiam non sequitur. Humanitas Christi, & subsistentia verbi insinitè inter se distant: ergò illaper hanc subsistere non potest. Ratio est, quia infinita illa distantia in eo solùm consistit, quòd perfectio creaturae infinitè distet à perfectione Dei: non autem in eo, quòd nulla sit proportio creatoris ad crcaturam in genere causae & effectus, aut subsistentiae divinae ad creaturam subsistentem in genere principii terminantis, & rei terminatae. Becanus Sum. Theol. tom. 5. cap. 5. quaest. 1. pag. 8, 9  disproportion between them in genere ent is is no bar unto their personal union; for notwithstanding it, there is a proportion between them, in genere principii terminantis, & rei terminatae, though not natural yet obediential, or of non repugnancy. Though then, they be infinitely distant, in point of perfection, yet they are proportioned in order unto a personal union. For there is an ability in the person of the word, to suppositate, and assume the manhood, and there was a capacity in the manhood to be assumed, supported, and terminated by the person of the word.  
The second argument from the comparison of the extremes of this union together is taken from their disparation. From this union result 
* Gerhard de persona & officio Christi. p. 454. c. 9  personal propositions, as they are called, in which the concrete of one nature is predicated of the concrete of another nature: As God is man; and man is God. But now God and man are disparates, and disparates ●…not be affirmed of one another substantively. We cannot say a lion is a fox, or a man is a beast. And if there be not truth in these personal propositions, the personal union, of which they are the sequel, is but a mere fiction.  
For answer: God and man are disparate terms, when they both subsist with that subsistence, which is connatural unto each. And this is the case of the humanity in all men, except the man Christ Jesus, and in him the manhood was void of a proper, and connatural personality, or subsistence, as being united with, and supported by the person of the son. In him then, the Godhead and the manhood make but one person. And therefore, in the personal propesitions spoken of, the subject and predicate, God and man, (as 
l Posita assumptione humanae naturae ad personam verbi, illa propositio (Hic Homo est Deus) verissima est, secundùm omnes regulas Philosophiae, cùm pro eod em suppesito suppo●ant, tam hic homo, quam hic Deus. De Sacramen. Eucharist. l. 3. cap. 19 Vide Scheib. top. c. 12. num. 32. & cap. 14. Bum. 35.  Bellarmine well observeth) are taken for one and the same person, and therefore are nor disparate terms. When we say, touching Christ, God is man, and man God, God is nothing but the person of the word, assuming the manhood, denominated after the Deity: And man signifieth the very same person, denominated after the humanity, which is assumed unto the Godhead, and there can be no opposition betwixt a person, and itself, though there be a difference in the denominations of it from the several natures, in which it subsisteth. To illustrate this great mystery by a familiar, and apt similitude. A pear tree, and an apple tree, when they have distinct subsistences, and are diversa supposit●, than they are disparate, and cannot be predicated one of another. We cannot then say, a pear tree is an apple tree, or an apple tree a pear tree. But when the branch of one is grafted into the stock of the other, and there is an union, and communion betwixt them, in point of subsistence: Why then, there is no longer any opposition betwixt them, but a consension in regard of predication: so that we may truly say, that one and the same tree is both an apple tree, and a pear tree. Thus there is a disparation betwixt God and man, when they have several subsistences, and then it is blasphemy to affirm them of one another, to say, that God is man, or man God. But now in Christ, they have but one subsistence, or personality, and here it is heresy to deny their mutual predication of one another.  
And thus have I in some measure explained, and cleared this great mystery of the personal union. There remaineth nothing then, but to make some brief use, and application of it.  
1. It may serve for terror unto all the obstinate, and impenitent enemies of Christ Jesus, though never so great, and powerful, here on earth: For their enmity is most foolishly directed against a person, that every way is infinitely their superior; in whom dwelleth all fullness of the Godhead bodily. And therefore, he is God, the living God, the Lord, the Lord of Hosts. He is God, and none else: and therefore, unto his name every knee shall one day bow, and all that are incensed against him, shall be ashamed, Isay. 45.22,23,24. Rom. 14.11. Phil. 2.10. He is the living God, therefore, it is a fearful thing to fall into his bands, to be obnoxious unto his vindicative justice, Hebr. 10.31. He is the Lord, how dare we then provoke him to jealousy. Are we stronger than he, 1 Cor. 10.21. He woundeth and killeth, neither is there any that can deliver out of his hand, Deut. 32.39. He is able to destroy soul and body in hell fire, Math. 10.28. He is the Lord of Host's, therefore, if his hand be stretched out, who shall turn it back, Isay. 14.27. Because he is the Lord of Hosts, therefore, as you may see, in Isay. 8. vers. 13, 14, 15. compared with, Luk. 2. v. 34. Rom. 9.32,33. 1 Pet. 2.7. He will be for a stone of stumbling, and a rock of offence, for a gin, and a snare, unto such of his adversaries, as are finally impenitent: Be they never so great and powerful, He will be as a stone, and a rock to dash, and split them in pieces. Be they never so crafty, and subtle, He will be for a gin, and a snare, to catch, and entangle them, unto their eternal destruction. We may apply here, that of Ely to his sons, 1. Sam. 2.25. If a man sin against the Lord, who shall entreat for him. He that sinneth with a high hand, presumptuously and impenitently, against the Lord Christ, sinneth against his judge; and therefore, none can mediate for his peace, and reconciliation.  
2. This doctrine of the personal union is a ground of unconquerable comfort, and unextinguishable joy, unto the Church in general, and all the members of Christ in particular. They are related unto one of the greatest persons, that is a person, that is God as well as man, and therefore, a rewarder of them that seek him, Hebr. 11.6. rich in mercy, Ephes. 2.4. Excellent in power, and in judgement, and in plenty of justice, Job. 37.23. his right hand is full of righteousness, Psal. 48.10. that is, The Lords 
* Dickson.  power is not idle, but constantly working in equity and justice for performance of promises, and threaten, for defending his people and punishing his enemies. The man, who is our shepherd, is fellow unto the Lord of Hosts, Zechar. 13.7. and therefore He is Jehovah, the Lord of Hosts, and therefore we may with David, be confident, that we shall never want etc. Ps. 23. He is the Son of God, therefore his blood cleanseth from all sins, 1 Joh. 1.7. therefore the gates of hell shall not prevail against his Church, Math. 16.16, & 18. He is the first borne of every creature, Col. 1.15. therefore they, that are his, need not dread the malice and opposition of any creature. When Zennacharib, in the days of Hezekiah, broke in with his forces, like a deluge upon the land of Judah, overwhelming it from one side unto another. The prophet Isaiah upon this account, that it was the land of Immanuel, a land interested in Christ, who being God from all eternity, became one with us in the fullness of time, bids, and as it were proclaimeth a defiance unto all the associations, preparations, consultations, and resolutions of their adversaries. Now therefore behold, the Lord bringeth up upon them the waters of the river s●…ng and many, even the King of Assyria and all his glory: and he shall come up over all his channels, and go over all his banks. And he shall pass thorough Judah, he shall overflow, and go over, he shall reach eeven to the neck: and the stretching out of his wings shall fill the breadth of thy land, o Immanuel. Associate yourselves, o ye people▪ and ye shall be broken in pieces, and give care all ye of far countries: gird yourselves, and ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought: speak the word, and it shall not stand; for God is with us, Isaiah. 8. vers. 7, 8, 9, 10.  
The same Prophet, having prophesied of the future enlargement, and advancement of the Church, by the conversion of the Gentiles, chap. 54. vers. 1, 2, 3: in the fourth verse, he dehorts from doubt, and distrust of the fulfilling of this his prophecy, assuring them, that their expectation thereof should not be frustrated. And whereas the main discouragements of their hope were, their reflection on their servitude in Egypt, when they were, as it were, in their youth, Jer. 2.2. Ezek. 23.3: and their present sense of their widowhood, that is, desolate condition by the Babylonian bondage, the Prophet promiseth them such a glorions estate for the future, as shall drown the memory of all their former reproach, and misery. Fear not, for thou shalt not be ashamed: neither be thou confounded, for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.  
But now the argument, by which he laboureth to erect their faith, and hope, touching the performance of all this, is the Deity of Christ: For thy maker is thy husband, (the Lord of hosts is his name) and thy Redeemer the holy one of Israel, the God of the whole earth shall he be called, vers. 5.  
Because the Church is espoused unto her Maker, therefore no creature shall hurt her; Nay all the creatures, as there is occasion, shall be serviceable unto her. Because the holy one of Israel, the God of the whole earth, is her Redeemer, therefore she may confidently expect a full deliverance: for with him is plenteous redemption, so that he will redeem his Israel from all he ●…iquities, Psal. 103. vers. 7, 8. And from the bondage of corruption into the glorious liberty of the Children of God, Rom. 8.21.  
The Prophet (you see) makes the Godhead of Christ, the foundation of the Church's happiness, and that in the most calamitous condition of war, and captivity: And for it we have a very good argument from the mouth of our Saviour, Joh. 10.29,30: where he asserts the certainty of the salvation of all his sheep, from his coequality or coessentiality with his Father: in vers. 27, he gives us the character of his sheep, They are such as obey his doctrine, and imitate his example, my sheep hear my voice, and I know them and they follow m●. Hereupon he promiseth them eternal life, and perseverance in faith: and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, vers. 28. They are in his hands, under his pastoral care, and protection, and no man or Devil can take them from him, can break off, or interrupt either totally, or finally their union with him. This he maketh good by a comparison of himself with his Father, in regard of power. My Father, which gave them me, is greater than all: and no man is able to pluck them out of my Father's hand. I and my Father are one, vers. 29, 30. The Father is more powerful than all the creatures, than the Devil, and all his instruments; and therefore none can pluck the sheep of Christ out of the Father's hands. And if they be in the Son's hands, they be in the Fathers to o, Joh. 17.10.  
But now Christ assumeth that he is one with his Father, in regard of essentials: I and my Father are one, vers. 30. and therefore he is as powerful as his Father: He is whatsoever his Father is, as touching his essence, and can do whatsoever his Father can do. What things soever the Father doth, these also doth the Son likewise, Joh. 5.19. Hereupon than it undeniably followeth, that all the men on earth, all the Devils in hell, are not able to pluck so much as one of his sheep out of his hands.  
That the fullness of the Godhead in Christ is a storehouse of blessings, that never can be emptied, I shall yet farther evidence, by a brief view of the names, attributes, and works of God, and their application unto Christ.  
1. Then, as touching the names of God, and their attribution unto Christ, together with the comfort, that hereupon redounds unto the people of Christ, I shall desire the Christian Reader to peruse, and consider these following Scriptures, Jer. 23.6. In his days Judah shall be saved and Israel shall dwell safely, and this is his name, whereby he shall be called, The Lord our righteousness. Here, we have a name of God, given unto Christ, Jehovah the Lord, and the salvation and justification of the Church depending upon, and resulting from this name.  
1. The salvation in general of the Church depends upon this his name. Because he is Jehova, the Lord; therefore, in his days Judah shall be saved, and Israel shall dwell safely. Which words of the Prophet may be paraphrazed by those of the Angel, Math. 1.21. He shall save his people from their sins.  
2. A particular branch of salvation depends upon this his name. Because the branch of David is the Lord, therefore he is able to justifye us, to be our righteousness. This is his name, whereby he shall be called, the Lord our righteousness: Which words may be expounded by those of Paul, 1 Cor. 1.30. Christ Jesus is made of God unto us righteousness, etc.  
Unto this place we may aptly conjoin Isai. 45.22,23,24,25: for that it is meant of Christ, a comparison of vers. 23. with Rom. 14.11. and Phil. 2.10 will easily demonstrate. Look unto me, and be ye saved all the ends of the earth For I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. Surely shall one say, in the Lord have I righteousness, and strength. In the Lord shall all the seed of Israel be justified, and shall glory.  
Another name of God given unto Christ is the Lord of Hosts: and how comfortable the attribution of it unto Christ is, may be cleared from these two following scriptures. The first is Isai. 8. vers. 13, 14. Sanctify the Lord of Hosts himself, etc. and he shall be for a Sanctuary, etc. Because he is the Lord of Hosts, therefore he is a sanctuary, which none can violate, a sure refuge. That the Person there spoken of is Jesus Christ, cannot not be questioned by any true Christian. For Simeon in Luke. Paul & Peter applieth the latter part of the 14 verse unto him, and that speaks still of the same Person, which the former part doth. Agune in Zech. 2. vers. 8, 9, 10, 11, 12. Because he is the Lord of Hosts, sent by the Lord of Hosts, therefore he assureth the Church of the Jews, that after their own glorious restitution, they should enjoy a full victory over their enemies, unto whom for the present, they were vassals, and servants: And that this victory should be gained very easily on his part, as it were with the shaking of his hand, or lifting up of his finger. And hereupon, he exhorts them to triumph, sing, and rejoice: and he back's his exhortation from a promise of his presence in her, of the conjunction of the Gentiles with her, and of his government of her. For thus saith the Lord of H●sts, after the glory hath he sent me unto the nations, which spoiled you: For he that toucheth you, toucheth the apple of his eye. For behold, I will shake my hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of Hosts hath sent me. Sing and rejoice, o Daughter of Zion, for lo, I come, and will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know, that the Lord of Hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.  
To go from the Old Testament unto the New, and there, I shall single out but one place at present, 1 Joh. 5. vers. 18, 20. where he is termed the true God; and his being so, is a reason of the saving illumination of the regenerate, as also of their preservation from the sin unto death, and protection against the temptations of Satan. We know, that whosoever is borne of God, sinneth not: But he that is begotten of God, keepeth himself, and that wicked one toucheth him not. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son Christ Jesus. This is the true God, and eternal life.  
2. Proceed we next, from the names of God, unto his attributes, and consider we what comfort, the ascribing of them unto Christ, doth minister. I shall at present instance only in his eternity immutability, omnipresence omnipotency, & omniscience.  
1. Then for his Eternity. Because his go forth have been from of old from everlasting, therefore the remnant of his Brethren shall return unto the Children of Israel. And he shall stand, and feed in the strength of the Lord, in the majesty of the name of the Lord his God, and they shall abide: for now shall he be great unto the ends of the earth. And this man shall be the peace, when the Assyrian shall come into the land, and when he shall tread in our palaces, Micah. 5.2,3,4,5. If he had been but a mere man, if his coming forth had been only from Bethlehem Ephratah, he had been utterly unable to have accomplished any of all this. He could not have brought in the fullness of the Gentiles, the remnant of his brethren, and have joined them unto the believing Israelites: He could not have fed them: that is, he could not have made provision for them: He could not have governed, and protected them: He could not have been peace, and security unto them against the dreadful fury of the Assyrians invasion. Our Saviour Christ having averred, Joh. 8.51. that whosoever kept his say in his heart by faith, in his life by obedience, should enjoy eternal life. The Jews presently opposed him herein, and the matter is argued pro and con, between Christ and them, ver. 52, 53, 54, 55, 56, 57 and at last Christ closeth up the disputation with affirmation of his eternity, ver. 58. Before Abraham was, I am. Because he was before Abraham, therefore, if a man keep his say, he shall never see death.  
Secondly, that person in whom dwelleth all fullness of the Godhead bodily, is immutable; and this immutability, we have most clearly, and fully predicated of Christ in Psalm. 102.26,27. (If we will allow the Apostle Paul, Heb. 1.10,11,12. to be a competent interpreter of the Psalmist) and the predication hereof is in conjunction with two other excellencies of the divine nature: one but now mentioned, Eternity, ver. 24. The other presently almost to be insisted on; the creation of all things, ver. 25. From all which he concludeth the perpetuity, indeficiency, and unbarrennesse of the Church, ver. 28. 1. He affirmeth the eternity of Christ. His duration is coëxtended with the duration of all the creatures, Thy years are throughout all generations. Next, he signally asserts his creation of all things, ver. 25. Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. And 3. As for his unchangeableness, he doth not barely affirm it, but illustrate it also, by a comparison of dissimilitude; with the change of those creatures which seem most exempted from mutation, ver. 26, 27. They shall perish, but thou shalt endure, yea, all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end. And from all this, he draweth this conclusion, that the Church of Christ shall still, in all ages, be fruitful, and bring forth children unto God. The children of thy servants shall continue, and their seed shall be established before thee, ver. 28. Where, by the Children, and seed of the servants of God, he doth not understand such, as descend from them by carnal propagation, but such as retain their faith, and imitate their piety. Because Christ is Eternal, omnipotent, unchangeable, therefore his Church, which is conjoined with him by an indissoluble bond, shall be perpetual, and never totally fail from off the earth, never be extinguished by the greatest calamities, that are incident unto mankind.  
Thirdly, If all fullness of the Godhead dwell in him, than also omnipotency. Unto us a child is borne, unto us a son is given, who is the mighty God, Isai. 9.6. And this is brought by the Prophet, as an argument for confirmation of those sweet, and precious promises of consolation, redemption, and subduing of enemies, whereby he goeth about to comfort the godly and faithful in Israel, and that in the utter devastation and depopulation of their country, vers. 2, 3, 4, 5. In reference unto his omnipotency it is, that God speaking of him in the Pialmist, saith, I have laid help upon on't that is mighty, Psalm. 89.19. that is, mighty to save, Isai. 63.1. able to save unto the uttermost, Heb. 7.25. Hence is it also that he is styled by Zachariah an horn of salvation: that is, a strong and mighty Saviour, Luk. 1.69. one that is able to do exceeding abundantly above all that we can ask or think, Eph. 3.20. able to keep our souls, which we have committed unto him, 2 Timoth. 1.12. able to keep them by his power through faith unto salvation.  
Fourthly, Christ is omnipresent. He was in heaven, as God, when, as man, he conversed with men here upon earth, Joh. 3.13. and therefore he is a very present help in trouble, Psalm. 46.1. Though the heavens must receive his manhood, until the time of restitution of all things, Acts. 3.21. Yet as God he sits on the throne in the Christian Churches, here on earth, Revel. 4. and will be with the faithful ministers thereof, unto the end of the world, Math. 28.20. and he will be in the midst of all assemblies of her members gathered in his name, Math. 18.20.  
Fifthly, if there dwell in him all-fulness of the Godhead, than also omniscienc●: He knew what was in the heart of man, Joh. 2.25. He knoweth all things, Joh. 21.17. He is the wonderful counsellor, Isai. 9.6. And therefore can foresee, and disappoint all designs: and machinations against his Church, and gospel. His people need not fear the depths of Satan, Revel. 2.24. for with him there is an ineffable depth of the riches both of wisdom and knowledge, unsearchable judgements, and ways past finding out, Rom. 11.33.  
To pass on from the Attributes of God, unto his works, I shall at this time make mention of two, the Creation, and preservation of all things.  
2. Then, the creation of all things is attributed unto Christ, Joh. 1.3,10. Col. 1.16. Heb. 1.2. and therefore, we may commit the keeping of our souls unto him in well-doing, as unto a faithful creator, 1 Peter. 4.19.  
2. The preservation of all things is attributed unto him. By him all things consist, Col. 1.17. He upholdeth all things by the word of his power, Heb. 1.3. Therefore, he can preserve by the power of his grace, all his people from total, and final defection, and keep them by his power through faith unto Salvation, 1 Pet. 1.5. He can put his fear in their hearts, that they shall not departed from him, Jerem. 32.40. Enough hath been said to prove, that the personal union is a sufficient argument for the all-sufficiency of Christ, to carry on his great design of saving the souls of such, as belong unto the election of grace.  
In a second place, it is also a proof of his Willingness and readiness to do the work. Can two (saith the Prophet) walk together, except they be agreed; Amos 3.3. So may we say, can the Godhead dwell in the manhood, except the Godhead intent reconciliation with some persons in the manhood; to wit, the men, which the Father had given unto the Son out of the world, Joh: 17.6,9. God is a consuming fire, and yet the fullness of the Godhead dwelleth bodily in the humanity of Christ; and therefore, we may shape an affirmative answer unto the question propounded by the Prophet Isaiah, chapt. 33. v. 14. and may say that some among the sons of men shall dwell with the devouring fire, shall dwell with the everlasting burn. The cohabitation of the Godhead with the manhood, in the person of Christ, is a full evidence, that as it is Revel. 21.3. the tabernacle of God is with men, and he will dwell with them, and they shall be his people: And God himself shall be with them, and be their God. Such an infinite person as the Son of God, would never have assumed us unto himself, in his incarnation, if his design had not been to have communicated himself unto us, by making us his house, his sanctuary, his holy temple, his habitation through the Spirit, Eph. 2.20. in which he will dwell and walk. The high and lofty one that inhabiteth eternity, who dwelleth in the high and holy place, would never have dwelled and tabernacled amongst us, Joh. 1.14. never have dwelled in the flesh, unless it had been his gracious purpose, to dwell with him also, that is of a contrite and humble spirit; To revive the spirit of the humble, and to revive the heart of the contrite ones, Isay 57.15. The personal union (you see) considered single by its self, is a very high demonstration of Christ's love unto mankind: But it is capable of farther amplification, and exaggeration by comparison with his actions, and sufferings in our nature. Hereby perceive we the love of God, because he laid down his life for us, 1 Joh. 3.16. Because Christ, who was God, laid down his life for us: because he, in whom dwelled all fullness of the Godhead bodily, submitted himself unto the shameful, and painful death of the cross, unto the curse of the law, and the wrath of God; and that for us, that harboured nothing, but thoughts of hostility against him. This therefore speaks such a matchless eminency of love, as is beyond the comprehension of either men, or Angels. To distrust the constancy, and future expressions of such a love, is a high piece of ingratitude. Seeing a person, so infinitely great and glorious, hath done, and suffered so much for the purchase of our salvation, we may therefore collect, that it was his absolute decree, to apply, and confer the salvation, thus purchased, and consequently to accomplish all things requisite for the completing thereof. He will make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom. 9.23.  
Thirdly, from the personal union, we may be dehorted from embasure of our natures by sin. The relative presence of God in the midst of his people, was used as an argument against not only Moral, but also levitical and Ceremonial uncleanness, Defile not the land, which ye shall inhabit, wherein I dwell: for I the Lord dwell amongst the Children of Israel, Num. 35. ver. 34. And the Lord said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of Israel no more defile, neither they, nor their Kings, by their whoredom, nor by the carcases of their Kings in their high places, Ezek. 43.7. And the Lord spoke unto Moses, saying, Command the Children of Israel, that they put out of their camp every leper, and every one, that hath an issue, and whosoever is defiled by the dead, etc. that they defile not their camp in the midst whereof I dwell, Num. 5.1,2,3. Now this relative presence is nothing almost, in comparison of that substantial, and personal presence of the Godhead, in Christ's humane nature; and therefore, that is a more effectual dissuasive from the pollution of sin. There can be no greater grace showed towards man, then that God should vouchsafe to unite to man's nature the person of his only begotten son. 
Hooker. p 297  We should then be very mindless of, and unthankful for Gods thus gracing, and exalting of our nature, if we should by sinful lusts, & corruptions, defile our natures, which are for sort, or kind the same with that of the only begotten son of God.  
4. From this doctrine of the personal union we may, first, be exhorted unto the worship of Christ, 2. Directed in our worship of God.  
1. We may hence be exhorted unto a divine worship, and a religious adoration of him, Revel. 1.5,6. Chapt. 5.8,12,13,14. Chapt. 7.9,10. the fullness of the Godhead in him is the ultimate, formal, and adequate object of divine worship, and calls for a divine faith, and trust in him, Joh. 6.29. John. 14.1. John. 16.9. As also for such an height of love, as cannot be given unto a mere creature, without Idolatry, Luk. 14.26. Because he is the Lord, therefore serve him with fear, and rejoice with trembling. He is the son, therefore kiss him lest he be angry, and ye perish from the way, when his wrath is kindled but a little, Psalm. 2. v. 11, 12. He is thy Lord, and worship thou him, Psal. 45.11. He is the Lord of Hosts, therefore sanctify him, and let him be your fear, and your dread, Isai. 8.13. He is God, and none else, therefore let every knee bow unto him: let every tongue swear by him, Isai. 45.22,23. He thought it not robbery to be equal with God, Phil. 2.6. And therefore, let us honour him, even as we honour the father, Joh. 5.23. He is God over all, and therefore, let him be blessed for ever, Rom. 9.5. He is the mighty God, Isai. 9.6. therefore let us humble ourselves under his mighty hand, 1 Pet. 5.6. He is worthy to receive glory, honour, and power, for he hath created all things, Revel. 4. ult.  
2. From the personal union, we may take direction for our worship of God. The Israelites under the old testament were to bring all their holy things, their offerings, and sacrifices before the Altar, and Tabernacle, and afterwards the Temple, the habitation of God's house, and the place, where his honour dwelled, Levit. 16.13,14. Deut. 12.5,6. They were to pray, and worship towards the city, which God had chosen, and towards the house, the holy temple, which God had built for his name, 1 Kings. 8.35,44,48. Psalm. 5.7. Dan. 6.10. But now the Ark, tabernacle, and temple were but types of Christ's manhood, and the presence of God in them was but typical. In the manhood itself, there is a personal presence of the Godhead. And therefore, we should bring all our duties, and services, all our acts of worship unto Christ, man, and present them in his name, and through his mediation: that is, in our performance of them, we should eye Christ man, as the instrument, and moral cause, meriting of, and interceding for their acceptation. From above the mercy seat, where God dwelled typically, betwixt the Cherubims, Psalm. 80.1.2 Kings 19.15. there God communed with Moses, and met with his people; Exod. 25.22. Exod. 29.42,43. Numb. 7.89. And this was to teach, that all the approaches of God's people unto him, and all acts of their communion with him in faith, hope, love, prayers, praises, hearing of the word, and receiving of his sacraments should be in Christ, our alone mercy seat, or propitiation, 1 Joh. 2.2. as the way, and means of their acceptance: For in him only dwelleth all-fulness of the Godhead bodily; and therefore, in him alone, for his sake merely, will God be well pleased with our persons, and services, all the worship, and honour, that we tender him.  
For farther application of this point, I shall refer the reader unto what I have said on Joh. 1.14. and for the present, I shall only dispatch the consideration of those inferences, that the Apostle himself draws from it in this place, in the words foregoing and following.  
1. In the words foregoing. Beware, lest any man spoil you through Philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ: for in him, etc. verse. 8. which words, I shall first expound in themselves, then show the inference of them from the dwelling of all-fulness of the Godhead in Christ bodily.  
1. Then, to expound the words briefly in themselves; They are an exhortation unto a careful and heedful eschewall of seduction by any additionals unto the doctrine of Christ. In them we have two things especial remarkable 1. the danger. 2. The means of such seduction.  
1. The danger of it▪ it is a spoiling of the soul. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it signifieth to drive away, as a prey, or booty. Those, that seduce from Christ, by additions unto his Gospel, are the worst of thiefs, or robbers: For they plunder men of truth and faith, of God and Christ, grace and glory; They carry away their souls from the fold of Christ, as a prey to be devoured by Satan. Besides, it is not a simple theft, but a kind of sacrilege, for it spoileth the soul, that was made after the Image of God, and consecrated, as a temple unto God, and reedeemed from Satan for the service of God, by the blood of him, in whom dwelleth all fullness of the Godhead bodily.  
2. We have the means of such seduction, the impostures, or wiles, by which seducers withdraw men from Christ, Philosophy and superstition.  
1. Philosophy: Beware lest any man spoil you through philosophy: where, by Philosophy, is understood either the abuse of true Philosophy; and that is, when matters of faith are submitted unto the tribunal of reason: when the mysteries of the Christian Religion are tied, and judged by the dim light of nature: or else 2. the erroneous, though curious speculations of some Philosophers, which were by the Gnostickes, and other Heretics, brought into Divinity. Such perhaps might be the dotages of the Platonists, touching Angels, that they created the world, were mediators between God and men; and therefore, were to be worshipped. This philosophy is the same with that science, falsely so called, of which Paul speaks 1 Timoth. 6.20.  
A second imposture, or wile, by which seducers draw men from Christ, is superstition, termed here, by the Apostle, vain deceit. And unto this interpretation I am lead by these 2. considerations.  
1. Because these words, vain deceit after the tradition of men, have a great similitude, as in sound, so in sense and signification, with that which our Saviour speaks of the superstition of the Pharisees, Math. 15.9. In vain they do worship me, teaching for doctrines, the commandments of men.  
2. Because our Apostle in the pursuit of his confutation of these seducers, disputes against several branches of soperstition vers. 16, 17, 18, 20, 21, 22, 23. and expressly nameth will-worship, which is the same with superstition. I know the generality of interpreters think this clause to be added appositiuè, or expositively, to explain what is meant by Philosophy. The Apostle doth not condemn all philosophy, but only that, which is vain, and deceitful: And then the particle (and) is as much as even, or, that is. Beware lest any man spoil you through Philosophy, that is, vain deceit. I do not deny, but that (〈◊〉) is many times redundant, or used only expositively, but I suppose that is, when there is some absurdity in its signifying a distinct thing. But now there can be no pretence for any such absurdity here, and therefore not to take it, as a conjunction copulative, showing a distinct thing, would be to offer violence unto the text. 
Some think i● to be thus meant, Philosophy, which is vain deceit: but the conjunction doth show that here a distinct thing is meant: therefore I take vain deceit here for all religious rites, which carnal wisdom inventeth and obtrudeth. Bayne in locum.   
In the words, we have superstition described from 1. its effect, deceit. 2. adjunct, vain. 3. rule, and that is set down 1. positively, and absolutely; After the tradition of men, after the rudiments of the world. 2. Adversatively, and not after Christ.  
1. From its effect, deceit. It deceiveth men's hopes, and expectations: 〈◊〉 it promiseth them acceptance with God, peace, and comfort to their consciences; and faileth in both. For God will reject all superstitious usages in his worship, with a great deal of indignation. Who-hath-required these things at your hands Isai. 1. And then unto an illight ned, and awakened conscience, reflection on them will afford nothing, but matter of terror and repentance. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a drawing out of the way: For it is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path. From the notation of the word than we may observe, that superstition withdraweth men from the way, Christ, and from his way of worship, prescribed in his word: whereupon it comes to pass, that the most superstitions persons, the strictest observers of humane inventions, are commonly the greatest neglecters of Christ's own ordinances.  
2. We have here the adjunct of superstition, vanity; vain deceit. And vain it is 1. Because empty, in that it is not accompanied with the grace of God: For God sanctifieth only his own ordinances. 2. Because unprofitable, to no purpose. In vain do they worship me, teaching for doctrines the commandments of men, Math. 15.9▪ The end, which men propound unto themselves, in the worship of God, is the pleasing of him. And this is an end, unto which superstitious practices, the carnal devices of men, are used altogether in vain, because they no wise conduce unto it: for they are so fare from pleasing God, as that they rather anger, and provoke him. Thus the Israelites provoked him to anger, with their inventions, and with their counsel, Psalm. 106.29,43.  
Next, we have the rule of this superstition, which the Apostle speaketh of, and that is set down, 1. positively, and absolutely, 2. Adversatively.  
1. Positively, & absolutely; and that is twofold. 1▪ the tradition of men, 2. the ceremonial laws of Moses, the rudiments of the world.  
1. The traditions of men; vain deceit after the tradition of men. The traditions of men are the same with the precepts of men, Math. 15.9. And why should we fly unto the commands of men, for direction in Go● worship, as long as he himself hath given us a perfect and sufficient rule thereof in the scriptures, 2 Timoth. 3.15,16. Isai. 8.20. Acts 26.22. John 20.31. Those that obtrude, and press the traditions of men, in the service of God, go about to spoil men's souls, to carry them away from the true worship of God in Christ.  
A second rule of this superstition, which the Apostle would have them to beware of, is the rudiments of the world; that is, the ceremonial laws of Moses, as appears by collation of this place, with vers. 20, 21. of this chapter: as also with Gal: 4.3. The only places besides this, where the phrase is used, in the new testament.  
Now 1. They are termed rudiments or elements in an allusion unto Grammar, wherein letters are the rudiments or elements of all literature; even so the ceremonies of the Mosaical law contained an elementary kind of instruction. They were as it were the Primer, the A, B, C, of the Church, suited unto her age of infancy. Even so we, when we were Children, were in bondage under the elements or rudiments of the world, Gal. 4.3.  
2. They are termed rudiments of the world, or worldly rudiments, because they enjoined Corporeal, sensible, and in comparison of the more spiritual ordinances of the Gospel, earthly, and carnal ceremonies: And the reason of this appellation Estius conjectureth to be, Because the world is often in Scripture put for that part thereof, which is corporeal, and sensible; and in conformity hereunto, the levitical sanctuary is said to be a worldly Sanctuary, Heb. 9.1. By this you see, that those, who press the antiquated, and abrogated ceremonies of the Mosaical law, are seducers, that carry away the sheep of Christ from his fold, as a spoil, a prey, or booty, Gal. 5.2.  
Lastly, we have these two rules of superstition, the tradition of men, and the rudiments of the world, set down adversatively, by way of Antithesis, or opposition: And not after Christ: that is, they are not after the doctrine, or commandment of Christ. Whatsoever is not after Christ, that is, according unto the doctrine of Christ, in the Gospel, is against Christ; and therefore, vain deceit. The uncommandedness of a worship is sufficient to brand it for unlawful. Nadab and Abihu offered strange fire before the Lord, which he commanded them not, Levit. 10.1. They have built the high places of Tophet etc. Which I commanded them not, neither came it into my heart. Jerem. 7.31.  
You have seen the words expounded in themselves, I shall in the next place briefly dispatch the inference of this exhortation, from the dwelling of all-fulness of the Godhead in him bodily, implied in the particle (for): Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ; for in him dwelleth all fullness of the Godhead bodily. From the fullness of the Deity, in the person of Christ, we may conclude the fullness, perfection, and all-sufficiency of his doctrine. And consequently the danger, vanity, and deceitfulness of all additions thereunto whatsoever, whether heathenish philosophy, Pharisaical, or Popish, the traditions of men, or Judaical, the rudiments of the world. What seducers can more spoil the flock of Christ, than the patrons of such additionals: For they withdraw from all fullness in the God head, unto that which is but vain deceit. They lead from the fountain of living waters, unto broken cisterns, that can hold no water. The Philosophy of the Gentiles hath indeed a show of wifedome, but it was but folly, and thick darkness, compared with the wisdom of Christ. In him as man, were hid 〈◊〉 the treasures of ●…sedome, and knowledge, verse. 3. of this chapter. And as the son of God, he was the eternal, uncreated wisdom; He was full and perfect God: His knowledge then was infinite, and therefore he was able to provide, not only sufficiently, but abundantly for the instruction and salvation of his Church, without the supply of humane traditions, or Mosuicall ceremonies. All men are liars, and therefore, it would be a madness to embrace the traditions of men, as long as we have the truth itself to instruct us. The highest perfection of the saints of God, is, to be pantakers of the divine nature, to have the Godhead dwell in them operatively, in regard of its gracious effects. Whereas the son of God hath the fullness of the Godhead dwelling in him personally; and therefore in comparison of his precepts, which are able to make even the simple wise unto salvation, Psal. 19.7.2. Timoth. 3.16. the most specious, and plausible traditions of even the best of men, are in matters of faith, and salvation, most vain, empty, and deceitful trifles. In Christ dwelleth an all fullness of knowledge, and we having so able a seacher, it would be extreme and unspeakable folly in us, to fall back again unto our horn book, unto the rudiments of the world, unto an elementary, worldly, or carnal way of instruction, by the ceremonies of Moses his law, that was accommodated only unto the Childish condition of the Church. Besides, Christ himself hath abrogated all ceremonies of the law, and from the all-fulness of the Godhead in him, we may gather his all-fulness of power and authority to make such an alteration. Because he is God, he is Lord of the Sabbath, and all other ordinances in the Church. It is no less therefore then a treasonable presumption, for men to revive those laws, which he hath repealed, to press those observances, which he hath abolished. Interpreters upon the place, generally make this observation upon the coherence, that the Apostle giveth this general refutation of those three impostures before specified, that they are not according unto the doctrine of Christ, not after Christ, to show that this consideration alone is ground enough to reject any doctrine, or part of worship. For he that derogates from the all-sufficiency of Christ's doctrine, detracteth from the alsufficiency, and infiniteness of his Godhead. If men would but seriously consider, how great, and glorious a person he is, how infinitely wise, they would not listen unto impostors, but hang upon Christ's mouth only, for direction in matters of faith, and worship. They would never dare to presume, to attempt any supply unto the unsearchable riches, or fullness of wisdom, the manifold wisdom of God, displayed in his Gospel, Ephes. 3.10. In him dwelleth all-fulness of the Godhead bodily; and therefore, beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: The Deity of Christ was the main ground, why Peter professeth in the behalf of the rest of the Apostles, a resolution to adhere constantly, and solely unto the doctrine of Christ, Joh. 6.68,69. 1. He layeth down two reasons for adherence unto Christ's doctrine alone, 1. The alsufficiency thereof to instruct us in the way unto eternal life, and salvation. Thou hast the words of eternal life, verse. 68 and this he maketh good from the alsufficiency of his office and person, verse. 69. Thou art that Christ, the son of the living God: Thou are not only man, but God. The son of the living God: therefore, thou art all-sufficient to be our Christ, our Priest, King, and Prophet; and therefore thou hast the words of eternal life. 2. We have the utter insufficiency of all created persons, to give us any light herein, whither shall we go, vers. 68: that is, for the words of eternal life. Christ is the sun of righteousness, Mal. 4.2. & therefore, will infallibly guide us unto heaven. But if we forsake him, and follow any other light, it will prove like that of an ignis fatuus, it will lead us into the ditch, into the bottomless pit of hell.  
We may enlarge this use farther, and proceed ab hypothesi ad thesin: for the personal union of Christ's Godhead with his manhood is a sufficient argument, not only against the abuse of philosophy, traditions of men, and rudiments of the world, but also against all other additionals, in the matter of salvation, unto Christ whatsoever; and that in regard of any of his offices. Because he is God man, Because in him dwelleth all-fulness of the Godhead bodily, therefore he he is able to save unto the uttermost; therefore he is an all-sufficient Prophet, able fully to instruct his Church; therefore he is an all-sufficient King, able perfectly to govern his Church; therefore he is an all-sufficient Priest, able fully to satisfy, and merit, and consequently able throughly to intercede for his Church. 
m Hinc colligimus: Quicunque verè cognoscit, in Christo homine inhabitare plenitudinem Deitatis corporaliter, hoc est, Christum esse & verum, eumque unum cum patre Deum, & verum hominem; is etiam agnoscet, in solo Christo plenitudinem salutis ●ostrae positam elle: e●quecontentus fide Christum apprehendisse, salu●em non quaeret vel ex Philosophia, vel ex traditionibus hominum quorumcunque, vel etiam ex Mosis paedagogiâ. Ac proinde●cur homines tot superstitionlbus & idololatriis impliciti, in illis quaerant salutem, causam hancesse, quia non agnoscuat id, quod hi● tradit Apostolus, nimirum in Christo homine inhabitare omnem plenitudinem Deitaris. Er certs experientia hoc in multis declarat, & multos ego observavi, qui cum defecissent ad Arianismum & Samosatenismum. Posteà etiam facti Pelagiani, salutem collocarunt in nescio qua suâ, quam profitentur, perfectione vitae atque operum. Quid ita? Quia cum non agnoscant Christum pro vero Deo, neque etiam persuadere sibi po●…unt, per eum peccata sua expiata esse sanguine illius. Tales sunt ferè Anabap●istae omnes. Tales sunt Turci & Judaei. Cur enim omnes in suis operibus salutem collocant ac quaeru●t, quam tamen nunquam inveniunt: Quia ignorant in Christo inhab tore plenitudinem Deitatis, eoque & omnem plenitudinem salutis. Et anteà Argumentum Apostoli (ut illud fusius explicem) tale est. Qui o nnem alicujus rei plenitudinem, nunquam deficientem, domi suae & in promptu semper habet, atque ita habet quotiescunque vult (el liceat ex tali plenitudine accipere, certè necesse non fuerit, ut alibi quam domi suae talem rem quaerat: Imo fatuus fuerit, si alibieam quaerat, cum non alibi, quam domi suae reperiri queat▪ Quis enim non indicet illum esse insanum, qui cum domi suae quicquid auri & argenti reperiti potest, habe●t●idque semper in promptu, apud alios, qui non habent, quaerat aurum & argentum; At qui nos Christiani, qui Christo per fidem insiti sumus, domi nostrae habemus quicquid ad salutem nostram neceisarium est. Habemus enim Christum carnem nostram, & caput nostrum, in quo inhabitat, idque corporaliter, omnis plenitudo Deitatis, eóque bonorum omnium; atque ita in promptu illum hàbemus, ut sempet nobis liceat de hac plenitudine, quantum capere possumus accipere; manu nimirum fidei. Stultum igitur & impium est, alibi quam in Christo, salutem, vel totam, vel partem quaerere, cùm in carne nostra tota salus resideat.  Zanchy upon the words makes this collection, that whosoever truly knoweth, that in Christ, man, dwelleth all▪ fullness of the Godhead bodily, that Christ is true God, and one God with the father, that he is true man, he will acknowledge, that the fullness of salvation is placed in Christ alone; and therefore, he will rest upon Christ only for salvation, and not seek for it elsewhere. Indeed to seek for it elsewhere is such a piece of folly or madness, as if a man, that hath a fountain of living water in his own garden, should fetch water for his occasions from stinking puddles: As if he that hath at home, in his own house, a bottomless mine of gold, and silver, should search for it over a vast wilderness, where he can find nothing, but worthless pebbles.  
To proceed in a second place unto that, which the Apostle in the words following inferreth, from the dwelling of all-fulness of the Godhead etc. in the humanity of Christ, And ye are complete in him, which is the head of all principality and power, vers. 10. In the words the Apostle collects from the personal union two particulars. 1. The dignity of all Believers, the members of Christ. Because in him dwelleth all the fullness of the Godhead bodily; therefore ye are complete in him. 2. The dignity of the humane nature of Christ, in comparison of the Angels. Because in him dwelleth all-fulness of the Godhead bodily, therefore he is the head of all principality, and power.  
1. He inferreth herefrom the dignity of all believers: In him dwelleth all fullness of the Godhead bodily: And ye are complete in him. Here I shall 1. open the words in themselves: And then 2. open the dependence of what is in them asserted, upon the personal union, The dwelling of all-fulness of the Godhead bodily in the humanity of Christ.  
I shall 1. explain the words in themselves. 
n Secundum Graecorum expositionem, & vos in illo, tanquam capite, repleri estis divinitate; quatenùs scilicet dignitas capitis redundat in corpus. Sensum hunc probant, quia continuô subjungitur, Christum esse Caput: Estius in locum.  Some understand the words of the Godhead itself, dwelling in Christ, in as much as the dignity of the head redoundeth unto the body. What loving wife, but looks upon the honour of her husband, as reflecting upon herself? And good subjects think themselves interested in the exaltation of their sovereign. The extraordinary eminence, and renown of particular persons, for prowess, piety, learning, or any other personal worth, is interpreted a credit, and honour unto their whole nation. Thus, we men should think ourselves concerned in the personal union, Because therein our nature was advanced unto as great an height of honour, as it is capable of. It is (say the Schoolmen) of all unions of things really different, the greatest, and most excellent in genere unionis, and in genere doni. 1. In genere unionis; Because it is a most straight, close, and intimate conjunction of things, betwixt which there is an infinite distance; to wit, of a pure act, with a passive power; of the highest spirit, with the lowest; may of the supreme spirit, with flesh; of an uncreated person, with a created nature.  
2. It is greatest, in 
o Est i sta naturae humanae tanta et tam celsa & summa subvectio, ut quo attolleretur altius, non habet. August. de prae destinatione sanctorum ca▪ 15.  genere doni: It is the greatest gift God can bestow upon mankind; for therein God communicates unto a created nature, that infinite, and uncreated perfection, which he hath in himself, by communicating unto it a divine person, with a substantial, and personal communication, than which not greater communication of the Deity is imaginable.  
This is apparent, 1. Ex parte ipsius unionis, from the union itself. For this union placeth man in an higher rank, and order, than any other supernatural gift: for it maketh that man is God, which no other gift, either of grace, or glory, can perform.  
2. It is evident from the adequate term, resulting from this union, which is Christ▪ For he is more perfect, than any creature whatsoever. There be some, that have but a very remote interest in, and little benefit by this ennoblement of our nature, to wit, the enemies of Christ and his Church: for unto them, without repentance, it will minister but matter of greater terror. How will they be confounded, to see, that he, whom they have all their lives long opposed, is so great and glorious a person, in whom dwelleth all fullness of the Godhead? etc. But now all true believers whatsoever, are nearly, and deeply concerned, and interested herein, 1. In regard of their intimate relation unto him; they are his members, friends, spouse, bone of his bone, flesh of his flesh. 2. Because this dignifying of his humanity by the hypostatical union, was for their sakes, to make them complete, to perfect their happiness, to render them righteous, and make them gracious, and glorious. This exposition, though it containeth nothing but truth, yet I conceive, is not the sense of the Apostle in this place. For the completeness here included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated complete, or filled, denominates believers immediately to be complete, impleate, or filled. But however Believers have interest in, and relation unto the dwelling of all-fulness of the Godhead in Christ, yet the fullness of the Godhead dwelling in the humanity of Christ, doth not immediately denominate them complete: For to assert that, would open a plain way unto the error of Osiander, who held, that Believers are denominated righteous by the essential righteousness of Christ's Godhead. The grossness of which tenet Gerhard loc. Com. tom. 2. de justificat. Chapt. 5. sect. 195. pag. 677. proveth amongst divers others by this consideration, that if Believers may be called righteous, from the essential righteousness of God, then also they may be denominated omnipotent, from the essential omnipotency of the Deity. Indeed the fullness of the Godhead denominateth believers complete, mediately, and causally: For it is the Cause, and ground of all their spiritual completeness, and supernatural perfection: so that they may be said to be complete from it, though they cannot be so properly denominated complete with it. But this cannot be the sense of the words, without a metonymy: And in exposition of scripture, we are not to fly unto tropes, unless there be some absurdity, if the words be taken properly; And what absurdity is there, if by the completeness, or fullness, which is the abstract of the concrete complete, or filled, in the text, we understand not the fullness of the Godhead dwelling in Christ, but a fullness, or completeness derived, or communicated unto believers from Christ, with which they are truly invested, and which immediately denominates them.  
Those that go this way to work, in the exposition of the place, are yet subdivided: For some restrain it unto the completeness of justification; Others enlarge it unto the whole perfection, which a Christian participates from Christ, unto the completeness, as of their justification, so also sanctification, and glorification.  
1. Some restrain it unto the completeness of Believers justification, and they think, that the scope of the Apostle is to declare, that the completeness or perfection, by which they are perfectly justified before God, lieth out of themselves, in Christ. Ye are complete in him: that is, ye are complete, not from him, by any inherent righteousness, for that is in this life incompleate, and imperfect; Isay. 64.6. But ye are complete in him: that is, by a completeness or perfection in him, which is imputed unto you, that is, accepted for you unto justification, 2 Cor. 5.21. 1 Cor. 1.30. Eph. 1.6. Phil. 3.9.  
As for that stolen objection of the Papists: Every thing is, what it is, formally, by something inherent in itself. Man then, cannot be formally righteous before God, with a righteousness that is in Christ, no more, than he may be denominated formally wise, from the wisdom of another. This is by some revived against the imputation of Christ's righteousness, with a great deal of eagerness, and violence, who yet look upon themselves as Protestants of the highest form, and take it in great snuff, to be told by any of compliance with Papists herein. As for the argument itself, these men would never have thus troubled the world with it anew, if they had but seriously considered the answers, that are given by the generality of Protestants hereunto. Two worthies of our own nation, Abbot, and Ames, have given unto it so clear, and full a solution, as I am confident will satisfy all impartial, and unprejudiced readers.  
1. Dr Abbot in his second part of his defence of the reformed Catholic against Bishop. pag. 423, 424. We say (saith he) that a man may be formally just two manner of ways. A man is one way formally just in quality, Another way formally just in law. Formally just in quality is he, in whom is found the perfect inward form and quality of justice and righteousness without spot or stain; and thus it were absurd indeed, to say, that a man may be formally just by the justice of another, because the inherent quality of one subject cannot become the inherent quality of another. But in course of law and judgement, the form of justice is not to be subject to crime or accusation, and he is formally just, against whom no action or accusation is liable by law. Now it is true indeed, that every one that is formally just in quality, is also formally just in law, but yet a man may be formally just in law, who by inherent form and quality is not just. For in this sort a man becometh just by pardon and forgiveness, because pardon being obtained, the law proceedeth no farther, and all imputation of the offence in law is taken away, as if it had never been committed. And this is the state of our justice and righteousness in the sight of God, that through the imputation of the merit and satisfaction of Jesus Christ our sins are forgiven us, and thereby no accusation is liable against us, either as having done what we ought not to do, or not done what we ought to do, according to the words of the Apostle, who shall lay any thing to the charge of Gods elect? If we respect inherent quality, there is enough to charge him with, but by forgiveness of sins the same becometh as if it had never been. In a word therefore, we are not formally just in quality, if God judge us thereby, being stained and defiled in all the righteousness that we have; but we are formally just in law, by the imputation of the righteousness of Christ, for that thereby a satisfaction is interposed, & our sins are remitted and pardoned, so that there is no let, but that God mercifully for his sake accepteth us unto ever lasting life.  
As for the answer of Ames, it standeth thus. Non aliâ ratione formalitèr nos justos nominari, & esse dicimus, imputatâ Christi justitiâ, quam quâ is, cujus debitum ab altero solvitur, nominatur, & est ab illo debito liber, vel immunis: & quâ is, cui procuratus est alterius favour, aut graetia, nominatur, & est illi alteri gratus. Haec autem fieri posse probatur satis ab experientiâ communi. Bellarm. enervat. tom. 4. pag. 134. when we say, that we are righteous, and formally denominated such, by the righteousness of Christ imputed unto us, our meaning is no otherwise, then as when also we say, that a man is freed, or discharged from a debt, which is paid for him by another, or as when a man is said to be gracious with another, when this grace or favour is procured by a third person. And again in p. 135. exempla quae profert Bellar. denominationun ab extrinseca forma (res cognita, paries visus, athiops albus vestibus) nullam habent proportionem ad hanc. Fidelis est iustifis catus coram Deo justitiâ imputata. In istâ significatur moralis habitudinis ratio & status, qui pendet ex causâ extrinseca: sed nihil tale in illis apparet. Exempla apta sunt in scriptures: Infidelis est condemnatus; peccator est redemptus etc.  
In a second place, some extend the place, so as that they make it to take in the whole perfection of a Christian, which is communicated, or derived from Christ, either by imputation or by real infusion, and so it may be paraphrased by Ephes. 1.3. God hath blessed us with all spiritual blessings in Christ, with righteousness, grace, and glory. The intendment of the Apostle is to assert, that the cause, or Original of all the completeness of a believer, is Christ Jesus alone; And therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him, is as much as, by him; (and such is the signification of it elsewhere: as, Col. 1.16. Ye are complete in him: that is, ye are complete for him, and from him: for his sake, as a meritorious cause, purchasing your completeness, and from his real influence, as a physical cause, working, and effecting your completeness. This sense of the words is more comprehensive than the former, and therefore to be embraced, if it be not otherwise liable unto any just exceptions, and whether it be so, I shall in the next place briefly examine.  
1. How can Believers here in this life be said to be complete, as touching their sanctification, seeing the counter-lustings of the flesh are an undeniable proof of the imperfection thereof.  
For answer: Their sanctification is complete, and full, in regard of parts, though not degrees. Every believer receiveth from Christ's fullness grace for grace, Joh. 1.17. Every one hath grace sufficient, 2 Cor. 12.9. sufficient for the mortification of every lust, and corruption; sufficient to enable for the acceptable performance of every duty, necessary to salvation. Quintus Curtius comparing Alexander and Parmenio together, passeth this censure upon them: Multa sine rege prosperè, rex sine illo nihil magnaerei gesserat. He prosperously achieved many things without Alexander: Alexander did nothing of moment without him. If we compare a Christian with Christ, we may say, that without Christ he can do nothing at all, Joh. 15.5. whereas he can do all things through Christ, which strengtheneth him, Phil. 4.13.  
2. The like objection may be framed against the completeness of Believers in this life, as touching their glorification: for though they have the first fruits and beginnings of glory, yet they are so overbalanced by the unspeakable miseries of this life, as that Paul doubted not to say, that they were of all men most miserable, if their happiness were confined unto this life, if in this life only they had hope in Christ, 1 Cor. 15.19.  
For answer: 'Tis true, Believers are not complete actually, as touching their glorification, but yet they may be said in respect of it, to be complete virtually and seminally; and for such an assertion, we have the warrant of Scripture. He that believeth on the Son, (saith John the Baptist) hath everlasting life, Joh. 3.36. not only shall have it, but hath it. He hath it already in the seed, and root of it. The grace of the Spirit in his heart is a well of water, that will spring up unto everlasting life, Joh. 4.14. In this sense he that hath the Son, hath the life of glory, as well as a life of righteousness, and holiness, 1 Joh. 5.12. and so ground to rejoice in hope of the glory of God, Rom. 5.2. Look as a man, that is an undoubted heir unto great riches, might be said to be rich in reversion, if he could be assured to live unto the enjoyment of it. So Believers may be said to be complete in regard of their glorification, because there is a certainty of their full fruition of it: for they are heirs apparent of perfect glory. The God and father of our Lord Jesus Christ hath according to his abundant mercy, begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 1 Pet. 1.3,4.  
And this inheritance is made sure unto them by an eternal, and immutable decree, 2 Thes 2.13. by an irreversible, and unrepealable promise of an omnipotent God, Hebr. 9.15. that can break through all difficulties, and overcome all impediments of it: As also by the purchase of an unvaluable price, by the testimony of an infallible spirit, sealing them unto the day of redemption, Ephes. 4.30. that is, deliverance from all bondage into the full liberty of the sons of God, Rom. 8.21. Believers than are happy, when others, nay themselves judge themselves in the very extremity of misery, when they walk in darkness and see no light, Isaiah 50.10. There is you see, certitudo objecti; The future completeness of their glory is a thing certain in itself: and there may be certitudo subjecti. Such believers as walk humbly with their God, Micah. 6.8. and purify themselves as he is pure, 1 Joh 3.3. may, and aught to reach that full assurance of hope, of which the Apostle speaks, Heb. 6.11. upon this account it is, that the Apostle saith, that we are saved by hope, Rom. 8. vers. 24. that is, we are saved here in this life, not in regard of a present, and plenary possession, or fruition, but only in respect of an assured expectation thereof. And thus I have ended with the exposition of the words in themselves. I am in the next place briefly to examine the inference of them from the foregoing. There dwelleth in Christ, as man, all-fulness of the Godhead bodily; therefore ye, who believe in Christ, are complete in him; for he is able to make you complete: Because hereupon it followeth 1. that in all that he did, and suffered, there was an infinite merit, able to purchase this completeness. 2. That there was in him an infinite power, able to confer this completeness. Some understand those words of our saviour, Joh. 6.63. concerning the humanity of Christ, considered alone, without his Deity. It is the spirit that quickeneth: that is, it is the Godhead united unto the humane nature, that giveth spiritual life. The flesh profiteth nothing: that is, the humane nature of Christ, if it were disunited from the divine, it would be of little avail unto the quickenance of our souls. It's concurrence is not only profitable, but necessary; yet it is only instrumental; and therefore, in the virtue of its principal agent, the fullness of the Godhead dwelling bodily in it. If Christ had been mere man, though clothed with all the power, that a creature is capable of, He could not have saved so much as one single soul from eternal death. But he is God, as well as man, and therefore able to justify, sanctify, and glorify even millions of worlds. With thee (saith the Psalmist unto God) is the fountain of life, Psalm. 36.9. A fountatine that can never be exhausted. The fullness of the Godhead in Christ is not as a river, but as a sea, whence flow all those streams that make glad the city of God, Psalm. 46.4. It was from his Deity that there was in him an ample sufficiency, to finish the transgression, to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, Dan. 9.24. Because his righteousness is the righteousness of God, Phil. 3.9. therefore it is appliable to, and available for all the believers that ever were, are, or shall be in the world. Because it was the great God, that was our Saviour, and gave himself for us; Therefore he hath redeemed us from all iniquity, and purified us unto himself a peculiar people, Tit. 2.13,14. Because he is the Son of God, therefore his blood cleanseth us from all sin, 1 Joh. 1.7. therefore by one offering he hath perfected for ever them that are sanctified, Heb. 10.14. Because the Father hath by eternal generation, given unto the Son to have life in himself, Joh. 5.26. therefore he quickeneth whom he will, vers. 21. He can quicken those souls, that are dead in sins, and trespasses; and he will at the last day quicken those bodies, that have for thousands of years been rotten in their graves. Because he is the Lord from heaven, 1 Cor. 15.47. The Lord of Glory, 1 Cor. 2.8. therefore he can cloth our mortal, and corruptible bodies with incorruption and immortality; He can change our vile body, that it may be fashioned like unto his glorious body, according unto the working, whereby he is able even to subdue all things unto himself, Phil. 3.21. Can you desire more comfort, then that, which this point yields: It promiseth as much perfection, as our natures can hold.  
But it is indeed only unto those, who are qualified; as those Colossians were, unto whom our Apostle directs this Epistle; Saints, and faithful Brethren, Chapt. 1.2. who have received Christ Jesus, the Lord, rooted, and built up in him, and established in the faith, abounding therein with thanksgiving, Chapt. 2. vers. 6, 7. This restriction is implied (think some) in that the Apostle doth not say, ye are complete from him, or by him, but ye are complete in him. That clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him, containeth (say they) a description of those, that are thus complete. They are such, as are in Christ, as have an actual inexistence in him; Such as are incorporated, and implanted into him by the spirit, and faith: And they are all new creatures, 2. Cor. 5.17. they have all the spirit of Christ, Rom. 8.9. Men may take a full draught of a 
* Musculus. Da venant.  natural fountain, and yet not go into it, but stand without it. But now as for this spiritual fountain, Christ Jesus, none can so much as sip of the water of life in him, without passing into him, by the act of a faith, that purifieth the heart, Acts 15.9. and worketh by love, Galat. 5.6. and out of the belly of him, that believeth, shall flow rivers of living water, John 7.38. Branches, separate from the vine, whither, and grow sapless: Members, cut off from the head, are dead, and become carrion. Professors, disunited from Christ, can have no vital communion with him, no participation of any true, and real completeness from him. They are but liveless pictures of Christians, have only a form of Godliness, only the carcase of that perfection, which Christ imparteth unto his members; and therefore, however they may be for their natural, and acquired endowments, most accomplished persons, yet as touching spirituals, they are next to devils, of all creatures most imperfect, and incompleate, wretched, and miserable, poor, blind, and naked, Revel. 3.17. able to do nothing, John. 15.5.  
In a second place; Paul inferreth from the personal union, the dignity of the humane nature of Christ, in comparison of the good Angels. Because in him dwelleth all fullness of the Godhead, therefore, he is the head of all principality and power. Here examine we 1. what is meant by principality, and power, 2. How Christ, as man, is the head of all principality, and power.  
1. Then inquire we, what is meant by principality, and power. In vers. 15. of this chapter, and in Ephes. 6.12. they signify evil Angels. But here they are taken only for the good Angels. Angels, which are termed in scripture, the elect Angels, 1 Timoth. 5.21. the Angels of heaven, Math. 24.36. the Angels of light, 2 Cor. 11.14. the sons of God, Job. 1.6. Job. 38.7. who are termed 1. Principalities, from that excellency, which they have by nature, and grace, above other creatures: they are the chief of the creation, as it were Princes, in comparison of other creatures.  
2. They are styled powers, for that Authority, which God hath delegated unto them, over other creatures.  
For the restriction of the terms here unto the good Angels, I shall allege 3 arguments.  
1. This headship is a sequel of the personal union, and therefore no mere creature shareth in it. But if it denoted barely a superiority over the wicked Angels, it were a privilege communicable unto the good Angels.  
2. To be head is properly a superiority, that is some way or other beneficial unto those, unto whom it relates. And therefore Christ intended good unto those principalities, and powers, unto whom he is an head. But he designed no good unto the wicked Angels; and therefore, they are not here meant.  
3. The Principalities and powers here, are in all probability the Angels, the worship of whom is prohibited, vers. 18. And they are good Angels: For unlikely, that the seducers, against whom the Apostle dealeth, should press them unto the worship of wicked Angels.  
Having found what is meant by these principalities, and powers, inquire we next, how Christ, as man, is an head of them.  
Why, 1. in regard of excellency above them. 2. in regard of authority over them. And 3. (As some think) in respect of influence upon them.  
1. Then, because in the manhood of Christ there dwelleth all-fulness of the Godhead bodily, therefore, as man, he is an head unto the good Angels, in regard of excellency, or eminency above them. He is superior to them, because all Angelical perfections whatsoever, fall fare short of the hypostatical union, which is denied unto the Angels, and vouchsafed unto the humane nature, in the person of Christ. He took not on him the nature of Angels, but he took on him the seed of Abraham, Heb. 2.16. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they, Heb. 1.4. Though they be Principalities, and powers, excellent, glorious, and powerful creatures, yet they are still but mere creatures. But now Christ, as man, hath by the personal union, obtained a more excellent name, than they; because thereby, as man, he is personally the son of God, 
* Homo potest accipi ratione suppositi: & sie cum suppositum naturae humanae in Christo, si● persona filii Dei, cui per se convenit esse Deum, verum est, quod Christus fecundum quod homo, sit Deus. Aquinas part: rert: quaest: 16. Art: 11.  God himself, the Lord and creator of principalities, and powers.  
2. Because in Christ, man, dwelleth all-fulness of the Godhead bodily, therefore he is an head of the good Angels, in regard of authority over them; they are his servants, his ministering spirits, Heb. 1.14. made subject unto him, 1 Pet. 3.22. so that he can command them at pleasure. And hereupon they are termed his Angels, Math. 13.42. and 16.27. and 24.31. Mark. 13.27. Revel. 1.1. and 22.16. That holy thing which shall be borne of thee (said the Angel unto the Virgin Mary) shall be called the son of God, Luk. 1.35. Christ, as man, was the natural son of God, by the assumption of our nature in unity of one person; and because he was the son of God, heir, and Lord of all, therefore he is the King, and governor of even thrones, and dominions, principalities, and powers, and hath them all at a beck.  
3. Some go farther, & say that Christ is an head unto the go●d Angels, in regard of internal influence upon them. He is unto them (say they) a mediator, though not of redemption, or reconciliation, (For so he is a mediator only between God and men, for whom he gave his life a ransom, 1 Timoth. 2.5,6.) yet of preservation, or confirmation, in that they own unto his merits the prevention of their fall, and the continuance, and establishment of their peace, and friendship with God.  
But this opinion may be impugned by what some Schoolmen of great note, Vasquez in tert. part. Thomae tom. 1. disp. 49. Beca●us Summa Theol. tom. 1. tract. 3. cap. 2. quaest. 4. pag. 58. etc. and tom. 5. cap. 14. quaest. 9 pag. 261; and others have said against the meritorious influence of Christ, as man, upon the grace, and essential glory of Angels, who yet grant in his humanity an influence of illumination, Ephes. 3.10. and accidental joy, Luk. 15.7,9. upon them.  
We may from them take these two arguments.  
1. To say, that the Angel's confirmation in their gracious and glorious estate, & the preservation of them from falling, doth presuppose the fall of Adam, is a proofelesse assertion: But the mediation of Christ presupposeth the fall of Adam, as being occasioned thereby. And for any one to affirm, that Christ had been mediator, and had been incarnate, if Adam had never fall'n, is to speak without evidence from scripture; therefore Christ's mediation for the confirmation, and preservation of Angels, is an unscriptural notion.  
2. Christ merited for those, unto whom he was a mediator. But now Christ did not merit any thing for Angels: therefore he was not a mediator for them. The minor, which only will be questioned, may be thus proved: Christ died for all those, unto whom he merited any thing: because his merits had their consummation at his death. 
* John 19●36.  But now the scripture speaks not one word, or syllable of Christ's dying for the Angels; and therefore we may conclude, it is also silent, as touching his meriting any thing for them. And therefore, I shall for my part content my self with ignorance thereof.  
Indeed the two former particulars of Christ's headship over the Angels, superiority above them, and government of them is sufficient for the comfort of the Church. It is a great honour unto the Church, that the good Angels in heaven, are in point of Dignity inferior unto her husband; but that they are under his authority, subject unto his government, makes much for her real benefit, and security. For how can she be unsafe, who is married unto the Lord General of the Militia of heaven? All the Angels in heaven are the subjects of Christ, man, fully conformable unto his commands; and therefore will be very ready to do any possible service unto the Queen of their King. They will be very forward to minister, in all things requisite, unto all heirs of salvation, Heb. 1.14. to encamp round about them, Psalm. 34.7. It is part of their charge, given unto them by Christ, to keep his members in all their ways, to bear them up in their hands, lest they dash their foot against a stone, Psalm. 91.11,12. Though the Church be begirt with never so many, and powerful adversaries, yet she should shake off all carnal fear of them: Because her Saviour can (when he will) command what multitudes please him, of the heavenly host, for her guard and protection. The combinations, and attempts of all the principalities and powers, in earth and hell, for her ruin, cannot but be vain, and fruitless, as long as her head is head of all the principalities and powers in heaven; for against these, the other can make no resistance. This Presidenteship of Christ over the Angels, was showed in a vision unto the prophet Zechariah, for the encouragement of the Jews, against their abject state under the Persian empire. I saw by night, and behold, a man riding upon a red horse, and he stood among the myrtle trees, that were in the bottom, and behind were there red horses, speckled, and white. Then said I, O my Lord, what are these? And the Angel, that talked with me, said unto me, I will show thee what these be: And the man, that stood among the myrtle trees, answered, and said, These are they, whom the Lord hath sent to walk to and fro through the earth, Zech. 1. vers. 8, 9, 10. Here we have the then low, and depressed condition of the Church, set forth by divers particulars: It was night with her, a dark and sad time: she was in a valley or bottom: And this bottom was covered with the shadow of black and thick trees: It was in the bottom among the myrtle trees. But now the King, and protector of the Church is ready for her succour, and relief. And therefore, he is said to be riding: And he is like a consuming fire, all in a flame with anger against her enemies; and therefore he is said to ride on a red horse. He is waited and attended on by Angels, whom he employeth in his errands: They walk to and fro through the earth, verse. 10. And they give up their account unto him, vers. 11. Behind him were there red horses speckled, and white. They were behind him, as soldiers following their captain, and there were some for all dispensations. 
Junius.  Red horses, ad praestanda judicia, for execution of his judgements: White horses, ad beneficia ejus praestanda, for conveyance of his benefits: And speckled horses, ad utrunque conjunctim, for actions of a mixed nature, partly for protection of his Church, and partly for punishment of her adversaries. Christ's sovereignty over the Angels, is (you see) a very comfortable doctrine unto the people of Christ: As it is useful for their consolation, so farther, it may serve for dehortation of them from the adoration, and invocation of Angels, which perhaps the Apostle particularly aimed at against the Gnostics, and other seducers, that urged the worship of Angels, vers. 18. Suppose they be most excellent, and powerful creatures, Principalities, and Powers, yet they are still the subjects, and servants of Christ, our mediator. He still is their head, and sovereign, and therefore it were a very foolish part to forsake him, and fly unto their mediation. I shall conclude all, that I have to say on these words, with that of Calvin in locum. Sed interim tenendum est, sursum & deorsum cancellos nobis circundari, ne à Christo vel tantillum divertat fides nostra. This one thing must be kept in remembrance, that the Apostle here sets us limits up-wards, and down wards: Upwards, towards the Angels, Principalities, and powers: And downwards, towards philosophy, and vain deceit, after the tradition of men, and after the rudiments of the world: that so our faith may not swerve a jot from our head, and redeemer, Christ Jesus, in whom dwelleth all fullness of the Codhead bodily.  
In Christ, as man, Secondly, there was a fullness of grace. There was in Christ (saith Pererius upon Joh. 1.14.) a threefold fullness of grace. For there was in him habitual grace, the grace of headship, and the grace of union, and in all these three, he had a fullness. 1. The habit fall grace, concreated with the soul of Christ, was most full, because it was in the highest degree, and in the highest manner, and in the greatest excellency, wherein it could be had, secundum rationem gratiae, and according unto the end, whereunto grace was ordained, which is the union of an intellectual nature with God. He was full of grace, having every virtue, grace gift, operation, & effect of grace. 2. The grace of headship was most full in Christ, as reaching unto all the elect, not only men, but angels also. 3. The grace of union was in him not only full, but 
* He meaneth terminatively, as it is terminated unto an infinite person: For formally in it self, the union is finite.  infinite: Because the union was made in the person of the word, which was of infinite perfection, and virtue. He nameth also another cause, for which this grace of union may be said to be most full: Because the word hath assumed into the unity of its person, not only the soul of man, but also his body, and all the parts thereof; All things whatsoever, that appertain unto either the verity, or integrity, of the humane nature: Neither is this union of them with it, for a certain determinate time, but for perpetuity; so that they never are to be separated therefrom: Thus Pererius.  
For the fuller opening of this branch of Christ's fullness, I shall handle these two following particulars: Christ as man was 1. the object. 2▪ the subject of a fullness of grace.  
1. He was the object of a fullness of grace, taking grace, for the love, and favour of God. And to show this, Solomon a type of Christ, was by the command of the Lord himself, termed Jedidiah: 
cornel, Alapide▪  that is, beloved of the Lord, 2 Sam. 12.24. and Ephes. 1.6. He is termed absolutely, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Beloved: Because he is beloved above all others; and none are beloved, but in, and for him: Because it is he, whom the father loveth, and hath loved from everlasting, not for any other, but for himself, as being his natural son, in whom there is a perfect resemblance of him. Agreeable unto this, is that, which Christ under the name of wisdom, speaks of himself, in Prov. 8.30. Then was I by him, as one brought up with him: and I was daily his delight etc. Two things are here remarkable unto our present purpose, 1. in the Hebrew 'tis in the plural number, 
* The new Annotations:  delights, to signify that he was his greatest delight. And 2. we have the connexion of this delight of the father in the son, and that on both the fathers, and the son's part. 1. It is connexed on the father's part, with his creation of all things: Then was I daily his delight: that is, when he prepared the heavens, when he set a compass upon the face of the depth: when be established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: When he appointed the foundations of the earth, verse. 27, 28, 29. And the reason of this connexion of the father's complacency in the son, with his creation of the heavens, the fountains of the deep, the sea, the foundations of the earth, was, to intimate, that the father took more pleasure in his son, then in the view of all his creatures, then in all the glory, and beauty, that was in heaven, and in earth. Next, we have the connexion of it on the son's part, and that 1. natural, and necessary, with his own delight in the father: Rejoicing always before him, vers. 30. 2. gratuitous, and voluntary, with his complacency in the sons of men. Rejoicing in the habitable part of his earth, and my delights were with the sons of men, verse. 31. The great and wonderful interest he hath in his father's love, is (as some conceive) set forth by that expression in Joh. 1.18. He is in the bosom of his father: that is, in his bowels, in his dearest, and tenderest affections. For● as Pelargus upon the place observeth) the bosom is the place of love, and therefore, to be in the bosom of the father, is to be dilectissimus, the most beloved of the father. Thus in common speech, intimates are termed bosom friends, and Joh. 13.23. the disciple, whom Jesus loved, leaned on his bosom. For Lazarus to be in the bosom of Abraham, Luk. 15.16. was to have a most intimate, loving, and friendly fellowship, and communion with him, and all Believers in glory. The intimacy, that aught to be betwixt husband and wife, is expressed in Scripture by their being mutually in one another's bosoms: And therefore, the husband is termed the husband of the wife's bosom, Deut. 28.56. And the wife, the wife of her husband's bosom, Micah. 7.5. Whereas our Saviour in Joh. 17.11,21,22. affirmeth, that he, and the father are one, that the father is in him: and he in the father, Cajetan, and others, expound this of that oneness of affection, which is between him, as man, and the Father. Indeed Christ as God is one with the father, in regard of the divine essence, and will, as he himself affirmeth, John. 10.30. But that he is to be considered here, as man, Cajetan proveth by this at least probable argument. Christ is to be considered here, as praying; Now he prayeth as man, and not as God; And therefore he speaketh of himself, as incarnate. Christ man, and the father are one, by the indissoluble bond of mutual love. They dwell in one another, by love; the father is in the son, as a person that is loved, is in the party loving: And The son is in the father, as his beloved; as he, in whom he is well pleased. The fullness of Christ's grace, or favour, with the father, is in part implied by that metaphorical expression, of Christ's sitting at the right hand of God. For in worldly courts, this was the highest place, next to the King; and therefore a mark of special, and extraordinary favour: and hereupon Solomon placed his mother, and hu Queen, at his right hand, 1 King. 2.19. Psalm. 45.9. In John. 3.35. you may gather the eminency of the father's love of the son, from the vastness of the Authority, that he hath committed unto him. The father loveth the son, and hath given all things into his hand.  
Because the father loveth the son, therefore he hath given all things into his hand; therefore he hath submitted the whole universe unto his disposal, and government. Indeed, we may best take the measure of the love of God, towards Christ, from the fruits, and effects thereof, that great dignity, and Authority, those great and glorious endowments, with which Christ's humane nature was enriched. 

Christ may be said saith Rhada Sup. lib. 3. Senten: controver: 4, art: 3. pag: 107.  
To be beloved by, and gracious with God in regard of a threefold graciousness. The first, is terminated to the person of the word, and 'tis that love wherewith the Father loveth Christ as his natural and only begotten son, and therefore 'tis as substantial, so natural and necessary, for 'tis the same love wherewith he loveth himself; and besides, 'tis in every regard infinite, for the person loving is infinite, and the person beloved is Infinite, and so infinitely lovely and amiable.  
The second is terminated to the manhood, and belongs to the grace of union, and this be termeth a personal graciousness, and he describeth it to be the free and spontaneous love of God, by which he imparted unto the humanity the personal being of the word, and therefore infinitely beloved of God. The third graciousness of Christ is accidental, and agreeth unto his manhood by habitual grace, which formally perfected his soul, and elevated it to a participation of the divine nature, & thereby rendered it very gracious and acceptable in the eyes of God.   Of that I have spoken already, and of these I shall hereafter treat at large.  
The scripture acquaints us with two reasons, that invest him into this high favour of God▪ 1. his relation unto him, 2. His service of him.  
1. His relation unto him. Because he was his only begotten son, Math. 3.17. Math. 17.5.2 Pet. 1.17. In which words there be 4. particulars, that signify the singularity of the father's love unto Christ.  
1. The 
q Notanda est in Graeco inculcatio articuli; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quae emphasin habet ad significandum filium naturalem, ac propriè ex ipso genitum: dum dicitur, Ille filius meus, ille dilectus. Estius in 2 pet, 1.17. Articulum duplicem expressi: cujus videtur hic esse emphasis maxima, non tam ut distinguatur à filiis aliis ●… cùm fit unigenitus) quàm ad dignitatis commendationem. Nos enim non naturâ, sed adoptione sumus silii: quâ ratione etiam Christus ipse dicitur primogenitus inter multos fratres, quia licet unicus sit proprio jure; princeps tamen est inter multos, quatenus adoptionis fons est ac caput. Beza in Matth. 17.5.  repetition of the demonstrative Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for that hath its weight; and importeth, that he is beloved of the father by way of excellency: And therefore, some express the force of doubling the Article thus: this is that my son, that my beloved. The doubling of the Article then, doth not so much difference him from, as advance him above all other sons, whether Saints, or Angels: For he is a son by nature, they by adoption; in which regard he is called the first borne among many brethren: because though he be of right the only son, yet, he is chief among many, in that he is the fountain, and head of our adoption: and therefore hath the supremacy in the affection of the father.  
For the father to say, that he is his son, is a sufficient intimation of his affection unto him. But he addeth, 2. that he is his 
r Additur autem dilectus, graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non restrictionis causa, tanquam Deus filium naturalem habeat aliquem non sibi dilectum, quod in hominibus persaepe contingit, sed ut epithetum necessarium. Neque enim potest filiusey. Deo naturaliter genitus, in quo perfecta est similitudo patris, non esse ei perfecto summoquè amore dilectus Estius 2 Pet. 1.17.  beloved son. The word (beloved) is added, not for restrictions sake, as if God had any natural son unbeloved, as it often happens amongst men, but as a necessary epithet. For the son begotten naturally of God, in whom there is the perfect similitude of the father, cannot but be beloved by the father, with a perfect, and the highest love.  
3. The father doth not content himself to say, that he is his beloved son, but affirmeth farther, that he is his beloved son, in whom he is well pleased. Men may have sons, whom they may dear affect, and yet they may be displeased with them. But Christ is such a son, in whom his father delighteth, and with whom he is fully contented. This is my beloved son, in whom I am well pleased. The word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a fullness of approbation, an infiniteness of affection, without any mixture of displeasure, and such an height of delight, complacency, and contentment, as is unexpressible. This is my beloved son, in whom I am well-pleased: that is, of whom I have an high estimate, unto whom I bore singular goodwill, and affection, and in whom I wonderfully delight, and rejoice.  
The Demonstrative 
* Pareus on Math. 17.4,5.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this) especially Math. 17.4,5. distinguisheth him from Moses, and Elias; and all other saints, as the Lord from the servants. He is exalted above the prophets, as a son; as a lord, above the servants. He is nearer, and dearer unto the father, than they are, or can be.  
In Col. 2.13. He is termed the son of his love: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where the Apostle useth an Hebraisme, whereby the genitive case is put in the room of an epithet. So that the son of his love, is as much as his beloved, or deareson, his most beloved son. Look as filius perditionis is filius perditissmus: that is, most worthy to be destroyed destinated, to destruction, desperately perishing, or notoriously wicked, Joh. 17.12.2 Thes. 2.3. So Christ is termed the son of God's love; because he was transcendently beloved by God. As also because he was most worthy to be beloved: Because he was designed unto all the the possible expressions of love. Beza illustrates this Hebraisme by Psalm. 15.1. where the mountain, or hill of God's holiness is as much as his holy hill, or mountain. And Conelius A lapide paralelleth it with Prov. 5.19. Where the hind of loves is as much as the most beloved hind.  
A second particular in Christ, that deserveth a fullness of grace, and favour with God, is his service of him, and obedience unto him, both active and passive. And hereupon is it, that in Math. 12.18. the Evangelist applieth unto Christ that of the prophet Isaiah, Chapt. 42.1. Behold my servant, whom I uphold, mine elect, in whom my soul delighteth, God had chosen him to be his servant, a mediator betwixt himself and man; and because he hath discharged this his office, therefore he is his beloved, in whom his soul is well-pleased. Therefore doth my father love me (saith Christ himself) John. 10.17. Because I laid down my life, etc. Suitable unto this is that analysis, which 
s Sicut priore clogio personam fili● unigenici asseruit pater: ita hoc altero commendat ejus officium, docens hunc unum esse nobis datum mediatorem, & servatorem, in quo velit nobis esse propitius, & in quo nos salutem quaerere oporteat: sicut testantur Apostoli: non est in alio salus, nec est datum aliud nomen, in quo possimus servari, etc.  Pareus makes of these words, this is my beloved son, in whom I am well pleased. The former part of of the words, This is my beloved son, concerneth his person: The latter, in whom I am well pleased, regardeth (thinks he) his office, as he is mediator, our Saviour, and surety, in, and for whom, God is propitious to us, and reconciled with us. Because he was his only begotten son; therefore he was beloved by him: because he would faithfully discharge his office, therefore he was well-pleased with him. And hereupon it was, that his voice was heard from heaven, as at his Baptism, which was a public inauguration of him, for the public performance of all his offices, so also in his transfiguration, which was a private preparation of him, for the final discharge of so much of his office, as was to be performed here upon earth.  
But this is not the fullness meant here in the text. Col. 1.19. For God's love of, and favour towards Christ, respected Christ only objectively, and extrinsecally, as his adjunctum occupatum, terminated unto him. Whereas the fullness in the text regarded him subjectively, and intrinsically, as adjunctum receptum, dwelling, and inhering in him. This fullness therefore of God's grace, and favour towards Christ, I shall pass over as soon as I have made some brief use, and application thereof.  
The first use is of information. The fullness of Christ's grace and favour with God, compared with the fullness of his afflictions, that he suffered by the decree of God, do clearly evince, that an height of love, and favour, is consistent with a depth of affliction, Christ was an object of a fullness of grace, and yet the subject of a fullness of sufferings. It pleased the Lord to bruise his natural son, Isai. 53.10. Therefore it is no marvel that he scourgeth every adopted son, whom he receiveth, Heb. 12.6. If the darling of the father, the first borne among many brethren, our elder brother, were all his life long a man of sorrows, and acquainted with grief, Isai. 53.3. oppressed and afflicted, ver. 7. If he suffered before he entered into his glory, Luk 24.26. The rest of the brethren than must not think it strange, if their way lieth through much tribulation unto the Kingdom of God, Act. 14.22. Christ was the beloved son of God; even when he hung upon the cross, even than was the Father well pleased with him. And therefore, to ro●… in a prison, to expire in an ignominious way, at a stake, or upon a scaffold, or under a gallows, is not in itself a mark of God's displeasure unto his children. The Son of God's love cried out, that he was sorsaken of God, Mat. 27.46. that is, deprived of the sense of all consolation: and therefore, spiritual desertions are not always an argument of disfavour. God's dearest children may for a long time walk in darkness, and see no light, Isai. 50.10.  
A second use is of consolation. For this fullness of grace unto Christ reflecteth, in some measure, upon his members. It is impossible, that God should hate or abhor those that are so nearly related unto the Son of his love. If he delight in him, he cannot be averse from them. If the name of Christ be Jedidiah, beloved of the Lord: His spouses' name is Hephzibah, because the Lord delighteth in her, Isai. 62.4. The God of heaven cannot look upon the members as enemies, as long as the head is his favourite. If he be gracious, they cannot be disgracious. Because he is in the bosom of the Father, therefore they are not strangers unto the father, but he will carry them in his bosom too, as a nursing father beareth the sucking child, Numb. 11.12. If the first borne be beloved, by way of eminency, the rest of the brethren are beloved too, in a way of subordination. If he be the primary object of God's love, They are the Secondary. If he be God's elect servant, in whom his soul delighteth, Isai 42.1. than he hath chosen us in him, that we should be holy, and without blame, before him in love, Eph. 1.4. Aquinas part. tert. quaest. 24. art. 4. determineth, that the predestination of Christ is the cause of our predestination, non secundùm actum praedestinantis, not in regard of the act predestinating. For God, with one and the same act, hath predestinated us and Christ; And nothing can be the cause of itself. But secundùm terminum praedestinationis, in regard of the term, or effect of predestination. Because the grace, unto which Christ was predestinated, is the cause of that grace, unto which we are predestinated, and that both meritorious, and exemplary; whom he did foreknow, he did also predestinate to be conformed unto the image of his Son, that he might be the first borne among many brethren, Rom. 8.29. our Saviour in that solemn prayer of his, Joh. 17. hath ver. 22. this passage, The glory which thou gavest me, I have given them. Where Maldonate, by the glory which the Father gave him, understands his love of him. For was it not an unspeakable glory unto his manhood, to be so superlatively beloved by God? And was not the publication hereof, at his Baptism, a public glorifying of him? Well, this affection of his Father he deriveth unto all believers: for 'tis for his sake that his Father setteth his heart upon them. The glory which thou hast given me, I have given them: that is, saith Maldonate, as thou hast loved me, so have I loved them. If God accept of him, he will not refuse any that belong unto him. It is noted by some concerning Math. 3.17. that the preposition, in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is more comprehensive, then with, or by, or through whom; for it signifies, not only that God is well-pleased with Christ, but also that he is well-pleased with others for his sake: And who should those others be, but such, in whose hearts he dwelleth by faith; for they are, as it were, parts of his fullness, Ephes. 1.23. God's complacency in his Son exempts them alone, of all the sons of men, from his displeasure: and if God be well pleased with them, it matters not who is displeased. If they have his favour; they need not fear any man's frown. His grace and love is an impregnable bulwark against the hatred of all the world.  
But to break the consolation that this point affords unto the members of Christ into some particulars, They may hence infer, that here in this life they shall enjoy a full remission of their sins, a gracious acceptation of their persons, a plentiful provision for their wants, an assured and continual confirmation of their graces; and then (for the life to come) they may hence undoubtedly expect the full, and perfect glorification of their souls and bodies.  
1. They may conclude the full remission of their sins from the fullness of Christ's grace, and favour with God. If any man sin we have an advocate with the father, 1 Joh. 2.1. an advocate, that is in the bosom of the father, Joh. 1.18. that hath his ear, and heart. And such an advocate must needs prevail. Ahasuerus, a barbarous King, could not withstand the petition of his Queen, for the life of her people, Esth. 8. And can God (think you) deny the intercession of his beloved son, for the life, and pardon of his Queen, his Church, and people. We have an advocate with the father. The judge, whose favour and mercy in our behalf he, as man, imploreth, is his father, and our father in him: And a father cannot be inexorable unto a son, pleading for his brethren. We indeed are guilty, but he is innocent. We have an advocate with the father Jesus Christ the righteous. He is righteous, and therefore needs no remission for himself; And so might the better, and more boldly, speak for us, if his intercession were only out of Charity. But his intercession is out of justice, and in a way of authority, for what he hath merited; and therefore cannot have a repulse. He is such an advocate, as is also a propitiation, vers. 2. that is, a propitiatory sacrifice for our sins. He hath fully satisfied God's justice for all the sins of all his people; And therefore, he may justly challenge the forgiveness of them. Beza and Maldonate think, that in those words, Math. 3.17. and 17.5. In whom I am well-pleased, the father signifieth, that Christ alone is the mediator, and peacemaker, between God and man. When he looketh upon him, he layeth aside all indignation, and is fully appeased, and reconciled. This may comfort against the incessant accusations of Satan: He accuseth the brethren before our God, day and night, for their sins, Revel. 12.10. But the intercession of the beloved will silence all his accusations. When Alexander the great had read over a long letter, which Antipater had written unto him, against his mother Olympias: Lo (saith he) Antipater knoweth not, that one tear of a mother's eye will wipe out ten-thousand such letters. Christ's intercession now in heaven is not, as it was in the days of his flesh, with cries, and tears, Heb. 5.7. but in an authoritative way, in the right, and virtue of his sacrifice, his death, the blood of sprinkling, which speaketh better things, than the blood of Abel, Heb. 12.24. And the sacrifice, the blood, the death of the son of God's love, is sufficient to blot out all the criminations, that the accuser of the Brethren puts up against them.  
2. They may hence infer the gracious acceptation of their persons with God. Of his fullness have all we received, and that grace for grace, Joh. 1.16. that is, (as Pelargus out of Chemnitius expounds that clause) we are gracious, and accepted with the Father, for that grace, wherewith he loveth, and accepteth the Son, made under the Law for us. Hereupon is it also, that Pareus supposeth, that those words of the Apostle, Ephes. 1.6. in his grace he hath made us accepted in the beloved, are a commentary of this part of the Father's voice from heaven, In whom I am well-pleased. And hence also Beza compareth those words of the father with Exod. 28. ver. 36, 38. where the high Priest is commanded to appear before the Lord, with a plate of pure gold upon his forehead, upon which was to be engraven, Holiness unto the Lord, that the people of Israel might be accepted before the Lord. For herein the high priest was a type of our great high Priest, Christ Jesus, in whose face, and for whose sufferings and mediation, God accepted the person, and services of his people: And this acceptation of them by God should work their hearts unto an holy and humble disdain of all the scorn and contempt of the world. If God accept, and embrace them, for the sake of his beloved, what need they care, though all the enemies of him, and his beloved, despise them, and shun all conversation with them.  
3. From the dearness of Christ unto God, compared with God's exposal of him unto death for his members, they may conclude, that God will make plentiful provision for all their wants. It is the inference of the Apostle himself Rom. 8.32. He that spared not his own son, but delivered him up for us all: how shall he not with him also freely give us all things. He that soared not his own son, his dear son, his most tenderly beloved son; but delivered him up for us all unto the slaughter, how shall he not with him freely give us all things: that is, all things needful for our eternal happiness, and salvation: all things, that pertain to life and godliness, 2 Pet. 1.13. The promises of the life that now is, and of that which is to come, 1 Timoth. 4.8.  
4. They may hence be certain of a continual confirmation of their graces, and preservation from Apostasy. God's 
t If Kings bear goodwill to some family, if his love begin in some chief one, who is with him at court, as his special favourite, it is so much the firmer to all the rest of them. Thus here, how firm and sure is his love to us, who●n he hath loved unto life in Christ our head and eldest brother, who is his natural son, from whom it is impossible that his love should ever start? and when it is sure to the head, can the body be forsaken? Mr Bayne on Eph. ●. ver. 4. pa. 39  love of them is, like his love of him, immutable. Thou hast loved them, as thou hast loved me, (saith Christ) Joh. 17.23. If the head be always the beloved, the members can never be hated. The fruits therefore of this love, the gifts and callings of God are without repentance, Rom. 11.29. If the natural son of God be daily his delight, and that as well unto, as from eternity: Therefore with everlasting kindness he will have mercy on his adoptive sons. The mountains shall departed, and the hills be removed; But my kindness shall not departed from them, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on them, Isai. 54.8,10.  
But now if he should not uphold, and establish them by his spirit, Psalm. 51.12. if he should not continually support, and underprop their graces, but suffer them totally, and finally to decay and whither, this would be a palpable withdrawing of his loving kindness, and a shutting up his tender mercies in anger. Besides, the son's love of them resembleth the father's love of him, Joh. 15.9. As the father hath loved me, so have have I loved you. Now there is no change in the father's love of him, therefore neither in his love of them: And therefore we may conclude, that as it is their duty, so it shall be their privilege, and happiness, to continue in his love. The Apostle Paul professeth, in the behalf of all believers, that nothing can divorce them from the love of God, in Christ, that is, for Christ. I am persuaded (saith he) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8.38,39. In those last words, which is in Christ Jesus our Lord, The Apostle layeth down the ground of the perpetuity of God's love of his children. 'Tis not in themselves, but in Christ Jesus: that is, it is for his sake, for that unalterable affection, which he beareth unto him.  
Lastly, from the eminency of God's favour unto Christ, his members may with confidence expect the perfect, and full glorification of their souls and bodies hereafter in heaven. For our Saviour himself, in that prayer of his Joh. 17. having petitioned for the glory of all that were to believe on him, he enforceth this his petition, by representing unto the Father the love, that he hath borne unto him as man from all eternity. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world, ver. 24. Is is as if he had said: That love which thou bearest unto me, express unto those that are mine. As thou lovedst me, invest them with that glory, which thou hast decreed unto my humanity. Believers than may as confidently expect their own glory, as they are assured of the Father's affection unto Christ: and this assurance should digest all their sorrows, and miseries, here in this life.  
From Consolations I proceed unto Exhortations, and they shall be directed, either unto the enemies, or members of Christ.  
1. Then for enemies, and aliens; they may hence be exhorted 1. Unto humiliation for their past enmity against Christ. 2. Unto a serious and earnest endeavour after reconciliation, and union with him.  
1. Unto humiliation for their past enmity against him, and his, his members, ministers, and other ordinances. Who dare almost oppose the Minions of earthly Princes: for History presents us with plentiful instances of such, whom their very frowns have ruined. O than the hatred of heaven's favourite must needs be infinitely more fatal, and unfortunate, Because he is able to crush his most potent adversaries. tremble then to consider, that all thy life long thou hast hated the beloved, loathed and abhorred God's darling, been averse from the Son of his love: rejected his elect servant, in whom his soul delighteth, been a most disaffected, and malignant Antagonist unto him, in whom the Father is well-pleased.  
2. Because Christ is so highly graced with God, all his enemies may be exhorted to do, what lieth in them, for the future, for reconciliation and union with him, by application of themselves unto the diligent use of such means and ordinances, as God hath sanctified, and set apart for that purpose. For those that are not united with him cannot expect so much as a good look from God, because God is reconciled only in him, 2 Cor. 5.19. he accepts none but in the beloved, Ephes. 1.6. He is well pleased with none, but such as are in him. Those that are out of him lie under the displeasure and wrath of God, which is a consuming fire. In terrene courts, how ambitious are men to be related unto the grand favourite, as knowing, that he is the channel of all considerable preferments. Should it not then be the utmost ambition of men, to have relation unto Christ: for through him only God dispenseth all saving favours unto the sons of men. We may say of him, in reference unto God, as Tacitus did of Sejanus, the powerful favourite of Tiberius: ut quisque Sejano intimus, ita ad Caesaris amicitiam validus. Contrà, quibus infensus esset, metu ac sordibus conflictebantur. He that was an intimate of Sejanus, needed not with any great labour search for honours: He that had him his enemy, languished under dispraise and misery. None had any honour without his favour: Neither without him could any keep any place of either profit or credit, with security. Besides, I shall yet farther propound, by way of motive, to stir up unto this union, this following difference, betwixt the Court of Heaven, and those of earth. Though men do not shine, and glitter in earthly Courts, they may be safe in a retired privacy. But now in the Court of Heaven there is no middle betwixt the two extremes of intimacy and hatred. They are all either enemies, or intimates. Those are under a cloud, that are not in grace and favour. All they are rejected, that are not accepted in the beloved: And therefore in disunion from Christ there is nothing to be expected but rejection, disgrace, shame, everlasting contempt, and confusion.  
I pass on unto those exhortations, that concern the members of Christ, and they are seven.  
1. If we compare the transcendency of God's love of Christ, with the greatness of his sufferings for their sins, this will afford a strong argument unto an hatred of, and sorrow or humiliation for sin: For nothing can more lively discover the heinousness of sin, and the terror of God's wrath against it. Christ was an object of a fullness of grace and favour, and withal he was the object of a fullness of wrath, as our sins were charged upon him, as our surety: He was wounded for our transgressions, & bruised for our iniquities, Isai 53.5. For the transgressions of my people was he stricken, ver. 8. He made his soul an offering for sin, ver. 10. God would never have used such a rigour and extremity of severity towards his dear Son, for sin imputed to him, if sin had not been a thing, which he infinitely abhorred. O what horror is there in that, for which God was 
u Irae autem hujus objectum fuit Christus, non absolute, sed tantummodo quoad paenam, quae per iram infertur, quam ille tanquam sponsor noster subivit. Aims med. Theol. lib. 1. c. 22. sect. 9  angry with the son of his love, for which (for a while) he deserted him, in whom he was well pleased, which turned the favourable countenance of a loving father, into frowns against a beloved son.  
2. They may hence be exhorted unto a fullness in their love of Christ. If he be the beloved of God, it is fit that he should be their beloved too, that they may say unto him, as the Church, Cant. 1.7. O thou whom our soul loveth. He is in the bosom of the Father; & therefore he should be no stranger unto our bosoms. We should always lodge him in our hearts, thoughts, and affections. We should not be cold and remiss in our love of the Son of God's love. He ever was, is, and will be the delight of God, and therefore our complacency should be in him, above all the creatures. God hath set his whole love upon him, and therefore we semblably should set our whole hearts upon him also, and not divide them betwixt him and the creature, betwixt him and our corruptions.  
3. The members of Christ may hence be provoked unto thankfulness, and that both unto the father, and unto Christ himself.  
1. Unto the father, and that in regard of two considerations.  
1. Because his love of him is the Original of his love of us. 2. The giving of a person, so highly beloved, unto the death for us, is a most evident demonstration of the unmeasurableness of his affection unto us.  
1. Then let us glorify him for the fullness of his love unto Christ, as man, and mediator, because it is the Original of all the love, that he bareth unto his Children, if we speak of God's love quoad effectum: that is, it is the fountain of all the good decreed unto them. Christ's election is the cause of our election, non quoad actum eligentis, not of the act of election: for that being in God, is the same with God himself, and therefore independent, and without a cause; but quoad res electione praeparatas, as touching the grace and glory, unto which we are by election designed. All the fruits, and effects of our election, are derived unto us from Christ's election. And if Christ, as man, had not been elected unto the grace of personal union, a fullness of habitual grace, and perfection of glory, we had been for ever rejected from the presence, and favour of God. If he had not been the son of God's love, we had all of us been for ever Children of wrath, and sons of perdition; and therefore is it, that John the Baptist, in his testimony of Christ, ascribes unto him the coming of grace or favour unto men. The law was given by Moses, but grace, etc. came by Jesus Christ, Joh. 1.17. If Jesus Christ had not come in the flesh, the grace of God, that bringeth salvation, had never appeared unto the sons of men, Tit. 2.11. but they had all of them for ever laid under the curse, and condemnation of the Law. In that benediction of the Apostle, 2 Cor. 13.14. grace is appropriated unto Christ, and that not only as God, but also as man, The grace of the Lord Jesus Christ. He was in himself the principal object of God's grace and favour: & he was the meritorious cause of its derivation unto us: He purchased, and procured all the grace and favour we enjoy with God. Hence also is it, that the Angels in their doxology aver, that the good will of God accrued unto men by Christ incarnate, Luk. 2.14. After the fall, all the expressions of Gods good will unto mankind were for the merits of his beloved: In him alone he was well pleased. Our Saviour himself, Joh. 17.24. prayeth for the glorification of believers, upon the account of his Father's love of him. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. This sufficiently intimates, that they own all their glory unto God's love of Christ, as man, and mediator: for otherwise there were little congruence in bringing this, as an argument to back his prayer for that. If God then had not loved Christ before the foundation of the world, lapsed man could never have been glorified, never have seen the face of God in heaven. God hath blessed us (saith the Apostle) with all spiritual blessings in Christ, Eph. 1.3. that is, for Christ's sake. All the sweet and precious promises of the Gospel are as so many beams of God's love; and that they shine upon us, it is only by reflection from this Sun of righteousness. If the light of God's countenance had not shined upon him, we had still sat in darkness, and in the shadow of death. Not so much as one promise of the Gospel had ever shone upon our poor souls: for all the promises of God in him are yea, and in him Amen: that is, they are all made, and performed for him, 2 Cor. 1.20.  
2. The dearness of Christ unto the Father, compared with the Father's exposal of him unto death for us, clearly demonstrates the matchless eminency of the Father's love unto us, and so is a very pressing argument for our thanksgiving: See what our Saviour himself speaks in exaltation, and as it were admiration of this love, Joh. 3.16. God so loved the world, that he gave his only begotten son, etc. The particle (so) points out such an height of love, as is unexpressible: Ransack all the Poets, and in all their fictions you can find no parallel unto this love: That he should seem for a time, to suspend his love unto his beloved, that he might extend his love unto enemies, unto traitors, and rebels; that he should deliver up the son of his love unto the utmost severity, and rigour of the law, for the ransom of Children of wrath; that he should not spare him, for this intent, that he might spare them: that he should make him a curse, to redeem them from the curse of the law, Galat. 3.13. that he should scourge him, to heal them, Isai. 53.5. punish him, to save them: give him up unto death, that they might enjoy eternal life: that he should desert him, in point of consolation, that they might not be eternally lost, but embraced in the arms of his love for ever. O this speaketh the most transcendent love, that ever God shown towards any miserable creature. And therefore the most enlarged thanks, and praises, will fall infinitely short of it.  
In the next place, if we consider the connexion of this fullness of God's love unto Christ, with Christ's fullness of love unto us, we shall find very great reason for the direction of our thanks, and praises unto Christ himself, as well as unto the Father. We have these two fullness of love connexed by Christ, under the name of wisdom, Prov. 8.30,31. Though he was by God, as one brought up with him: and was daily his delight, rejoicing in the habitable part of his earth: and his delights were with the sons of men. Which passage we may expound by those words of our Saviour, Joh. 15.3. As the Father hath loved me, so have I loved you. O what an astonishable condescension is there in this love of our Saviour, that the darling, and only beloved of the great God of glorious heaven, should fetch a spouse from this miserable earth, should cast his eye, and set his heart upon such forlorn creatures, and depraved sinners, as we are; that he, which is in the bosom of the Father, should take such despicable wretches, as we are, into his own bosom, marry us unto himself, and rejoice over us, as a Bridegroom rejoiceth over his bride, Isai. 62.5. Such was the happiness of Christ, in the fruition of his Father's eternal love, as that it was uncapable of any further improvement. But yet notwithstanding this his happy state and condition, he stooped so low as to make his rebellious servants the objects of a boundless affection. Was not this, as it were, a debasing of himself; and such a mercy unto us, as is above recompense? All that we can do, is humbly and thankfully to acknowledge, admire, and adore it; to resign up ourselves unto the service of him, and unto suffering for him (if he honour us with a call thereunto,) and to make it the chiefest matter of our care, to decline whatsoever is unsuitable unto this high place of grace and favour with him, and will reflect any dishonour, or reproach thereon.  
4. The height of Christ's grace and favour with God should prevail with us for obedience unto his doctrine, and submission unto his directions. This use was made of it by Christ himself, Prov. 8.30,32, etc. I was daily his delight. Now therefore hearken unto me, O ye Children: for blessed are they that keep my ways, verse. 33. Hear instruction, and be wise, and refuse it not. It is also pressed by his father, in his transfiguration, Math. 17.5. This is my beloved son, in whom I am well-pleased: Hear ye him: that is, in the language of scripture, obey him, accept him, not only as a priest, to satisfy for you; as a redeemer, to save you; but also as a prophet, to instruct you; as a King, and sovereign Lord, to govern, and guide you. The only begotten son is alone in the bosom of the father, and therefore best acquainted with his mind and will, and consequently best qualified, and enabled for the revelation thereof. He only can declare him: for no man besides him hath seen God at any time, Joh. 1.18. Unto him therefore in his word let us only have recourse, for instruction in things towards God: And unto such instructions let us lend an open ear, and heart, let us yield a ready and full conformity, without farther consulting with flesh and blood.  
5. Because Christ is in such great grace and favour with God, it will be discretion to have all our addresses unto, and worship of God in his name, through his mediation. He is the powerful favourite of heaven, and therefore all accesses unto the God of Heaven are by him, all dispatches from heaven unto earth pass through him, not a promise, not a saving mercy, not a word of peace and comfort is conveyed unto a believing soul but through his mediatorship. The greatest part of public ceremonial worship under the law was lawful, and acceptable unto God, only at the Temple in Jerusalem. Sacrifices were to be offered only upon the Altar there, Isai. 20.4. and 56.7. The Temple and Altar were herein types of Christ, in whom alone the whole moral worship and service of God is acceptable, out of him God rejecteth, and looketh upon the most glorious performances, as heathenish abominations, as the butchery of a man, the cutting off a dog's neck, the offering swine's blood, the blessing of an Idol, Isay. 66.3. It is in the beloved alone, that God accepteth of, and is well pleased with, as our persons so our services; all prayers preferred, all duties performed in his name will speed well, and find a gracious, and favourable reception. It is related in Plutarch of Themistocles, that when he fled from the fury of his Citizens, unto Admetus, King of the Molossians, whom yet he had formerly provoked, he took the King's little young son in his arms, and went and kneeled down before the Altar in his chapel, which humble manner of sueing the Molossians took to be most effectual, and such as was not to be refused. When being pursued by the guilt and cry of our sins, the rigorous sentence of the law, the accusations of Satan, and the terrors of our own conscience for them, we run unto an incensed God for mercy, there is no way to appease him, but to take his dear son in the arms of our faith, and to lodge, or offer him, as it were, upon the Altar of his bosom. This is such an enforcing manner of supplication, as that God in his new covenant of grace hath engaged himself unto a compliance with it.  
6. Because Christ is so eminently gracious with God the father, we should be stirred up unto a correspondency with him in his affections, to love those persons and things, which he loveth, and to detest whatsoever he hateth. Courtiers usually seem at least to proportion all their passions unto those of the Prince's minion. They admire whatsoever he liketh; they adore whomsoever he affecteth; and profess a deep dislike of all that he disaffecteth. They affront and quarrel all upon whom he frowneth. Well then, may not we be ashamed, that there is not the like compliance in us with God's favourite. We dote upon sin, which his soul abhorreth. We delight in that company, and those places, unto which he is a stranger. We loathe those ordinances, which have his most evident approbation, and institution. Those unsavoury and profane jests, rotten communication, that are an abomination unto him, and stink before him, are the matter of our greatest merriment. We distaste most the conversation of those, that have most intimate communion with him. Those are an eyesore unto us, who are as tender unto him, as the Apple of his eye. His jewels, Mal. 3.17. his crown jewels, his crown of glory, and royal diadem, Isay. 62. ver. 3. are accounted by us as the filth of the world, and offscouring of all things, 1 Cor. 4.13. There is nothing, that he esteemeth more amiable in men, than the beauty of holiness, the Image of God. This is the chain upon the neck of his spouse, Cant. 4.9. that ravisheth his heart; And there is nothing more, that our hearts rise against. O, what a dangerous thing is this antipathy unto him, that is in the bosom of the father, & at his right hand. How unsafe is it to be thus opposite unto his affections; Hereby we must needs incur the displeasure both of him & his father, and that is the undoubted path unto everlasting ruin, and destruction; for in their favour is lise, Psalm. 30.5.  
7. And lastly, If Christ be so great and gracious with God, It then very much concerneth us to labour for assurance of his love, and favour. For we must needs be liable unto perpetual torment and terror of mind, as long as we are in suspense of our eternal condition; As long as we are doubtful, whether we shall be for ever miserable or happy. And the wrath of Christ, who is chief in the affection of the father, is (as Solomon speaks of the wrath of a King) as the messengers of death, and roaring of a lion. Whereas on the other side, in the light of his countenance is life, and his favour is as a cloud of the latter rain, Prov. 16.14,15. and 19.12. and 20.2. If he smile upon a soul nothing can make it miserable, and if he frown upon it, nothing can make it happy.  
For God is reconciled to none, but in and through him. He makes none blessed but for his sake. Well then, we can expect no tranquillity of spirit, no solid comfort, no sound peace of conscience, no joy unspeakable, and full of glory, until we have attained a certain and well bottomed persuasion, that the son of God's love, in whom alone he is well pleased, hath lifted up the light of his countenance upon us.  
What I have said touching our assurance of Christ's love, may be applied unto our assurance of God's love of us in and for Christ. For it is of no less importance, as being inseparably connexed therewith, and the ground and cause thereof; and therefore, without God's love of us for Christ his sake, we can never be happy, and without assurance of it, we can never be comfortable. Hereupon is it, that in the salutations prefixed unto most of Paul's epistles, peace is made a sequel of grace from God our father, and the Lord Jesus Christ. Without the grace of acceptation with the father, and the Lord Jesus Christ, and also sense and apprehension thereof, no peace of conscience, no serenity of spirit is to be expected. That man, that is doubtful of God's love in and for Christ, if his conscience be awakened, cannot but have a perpetual tempest in his bosom: For he can apprehend God ●o otherwise then a consuming fire; And such a consideration must needs beget unutterable horror. Our Saviour himself makes this assurance the scope of the revelation of God's goodness, and mercy, in the gospel, John. 17.26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. There be some that understand that clause, that the love, wherewith thou hast loved me, may be in them, concerning the extension, or termination of God's love of Christ unto Believers, as a secondary object; and they thus gloss the words: That thou may'st love them for my sake; that thou may'st love them with that love, wherewith thou hast loved me. Believers are made by faith one body with Christ, and therefore cannot but share in God's love of Christ. If God love him, They cannot but be beloved in, and for him; and therefore our Saviour adds; and I in them: which is (saith Maldonate) because I am in them; to wit, as the head in the members. As if he should have said: seeing I am in them, seeing I dwell in their hearts by faith, so that I and they make but one body mystical, therefore thy love of me cannot but be derived unto them. If thou lovest me, it is impossible thou shouldst hate them. This termination of God's love of Christ unto Believers is in regard of the fruits and effects of it, & so it is the same with its presence of influence on them. The body of the Sun is in the heavens, but the efficacy of it reacheth unto the lowest of the elements, the earth, causing on its surface light, and warmth, and producing in the very bowels of it many rich metals, and minerals. Thus the love, wherewith God loveth Christ, is in God himself, if we speak of a presence of inherence, (taking the word largely, as it is applicable unto any adjuncts, even such as the attributes of God are;) But it is in all them that believe in regard of a presence of influence, and effective presence: for it enlighteneth, and comforteth them, and produceth in their bosoms the precious gifts, and graces of the spirit. But now the love, wherewith God loveth Christ, is said to be in believers, not only in regard of their participation, but also perception of it, not only effectively, in regard of its effects, grace, and glory; but also objectively, in regard of an objective, or intentional presence, as it is the object of their knowledge, apprehension, and assurance. And they never fully and truly know and apprehend it, as they ought, but in the rebound, and by way of reflection, until they be assured of its being terminated unto, and reflected upon them; until as it is Rom. 5.5. the love of God be shed abroad in their hearts: until they have a full sense and feeling of that love, wherewith God loveth them in Christ: until they have tasted that the Lord is good, and gracious unto them for Christ, Psalm. 34.8. 1 Pet. 2.3. A practical, and experimental, full knowledge then, and assurance of God's love of Christ, implieth in the result, knowledge, and assurance of God's love of us; so that they, who are doubtful, and distrustful of God's love of themselves, fall short in a due apprehension of God's love of Christ. The reason for this coherence of these two assurances is the connexion betwixt their objects, Gods love of Christ, and Gods love of us. For 1. If we look upon the act of each, as considered in God, so they are one and the same decree of election. God's election of Christ, and his members, are not different acts, à parte rei; & à parte rationis, in our manner or way of conceiving, they are (as Dr Twisse often showeth) coordinate and simultaneous, as being parts of one formal complete decree de mediis. 2. If we compare the fruits of each love, so the fruits or effects of God's love of us, all the good we enjoy for the present, or expect for the future, depend upon the effects of God's love of Christ, the habitual grace of his humane nature, the satisfaction and merit of his obedience, etc.  
This assurance and feeling, that believers have of God's love of Christ, and of themselves for Christ, is amplified here from the cause, and from a concomitant of it.  
1. From the cause of it, manifestation of the name, and revelation of the arm of the Lord, Isai. 53.1. I have declared unto them thy name, and will declare it: that the love, wherewith thou hast loved me, may be in them. By the name of God is meant the 
x Cyrilli interpretationem magis probo: nomen, hoc loco, pro gloria positum esse, ut apud Solomonem, cùm dicit, melius est nomen bonum, quam divitiae multae. Hoc ita esse ex eo perspicuum est, quod pro eodem accipiat glorificare Patrem, id est, ejus declarare apud homines gloriam, & nomen ejus hominibus manifestare. Continet ergò hoc loco nomen Dei, quicquid in Deo gloriosum, quicquid beneficum, quicquid hominibus salutare est, quale imprimis fuit, quod ita mundum dilexerit, ut filium suum unigenitum daret, ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam. Maldonate.  glory of God, even as the name of men is taken for that credit, estimation, and regard, which they are in. There is a glory of God, which the very creatures declare, Psal. 19.1. Rom. 1.20. The glory of his power, wisdom, and general love, as he is the creator, preserver, & governor of the world. But now the glory, which is the name of the Lord, of which Christ here is the revealer, is that of especial, saving and redeeming love and mercy, which shineth in the Gospel, & covenant of grace. The heavens and firmament declare not so much glory, as the cross of Christ. What glory of God can be comparable unto his so loving the world, that lieth in wickedness, as to give for it his only begotten son, Joh. 3.16. And therefore this glory doth most eminently merit to be entitled his name. Well, you see the knowledge & sense of God's love of Christ, and of us in Christ, is the main end and drift of Christ's manifesting this name, this glory of God by his word and Spirit. And therefore, we should give all diligence to make this love sure, to have a due and deep taste and feeling of it, to have it shed abroad in our hearts. If believers have not attained hitherto, they walk as yet below the revelation of God's name▪ and arm in the Gospel. But now the first manifestation of God's name, at our first conversion, will not serve the turn. I have declared unto them thy name, and will declare it, etc. I have manifested it in their first illumination, and I will manifest it in the further growth and progress of their knowledge. Hence than we may observe, that to raise believers unto such an height, as the due assurance of this love, there will be continual need of new, fresh, farther, and fuller discoveries or manifestations of God's name in the Gospel. And therefore, let the word of Christ dwell in you richly, in all wisdom, Col. 3.16. Watch daily at the gates of wisdom; waiting at the posts of her doors, Prov. 8.34. Narrowness in the manifestations of God's name is ever followed with weakness, and feebleness in our assurance of his love. They, to whom the arm of the Lord is revealed but in a small measure, may presume much, but they know but little of the love, wherewith God loveth Christ, and his members.  
2. We have this assurance of believers amplified from the concomitant of it, growth in their union with Christ. That the love, wherewith thou hast loved me, may be in them, and I in them. The meaning of those last words, and I in them, is, that I may dwell more and more in their hearts by faith. The increase of our union with Christ is inseparably connexed with our assurance of God's love of us for Christ, as a necessary effect thereof; And this may serve both for comfort and trial.  
1. For Comfort: For what an unspeakable Comfort and advantage do believers reap by their assurance, in that it thus promoteth their union with Christ, by knowledge and assent, by love and adherence. It begets more clearness and evidence in their knowledge of, more certainty in their assent unto the promises of the Gospel: It works fullness in their love of, and firmness in their adherence unto Christ, and so every way, in every regard, it knits, and unites more closely unto him: and increase of our union with him enlargeth our communion with him, in all the blessings flowing therefrom, and depending thereon.  
2. This may serve for trial of the soundness and sincerity of believers assurance of God's love: wheresoever it is, there is a progress in their union with Christ: he dwelleth more and more in their hearts by faith. He doth not only knock at the doors of their hearts, as a passenger, but he comes in unto them, and makes his abode with them, Joh. 14.23. He dwells in them. He doth not only dwell in their tongues, and in their understandings; but he dwelleth in their hearts, Ephes. 3.17. He hath his throne in their wills, and affections. Those that grow in such an union as this with Christ, they have fruitfulness for their character assigned by Christ himself, Joh. 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit. He in whom Christ hath his abode, is no barren professor, but is filled with the fruits of righteousness, which are by Jesus Christ, unto the glory, and praise of God, Phil. 1.11.  
2. Christ as a man was the subject of a fullness of grace. He had a twofold grace, the grace of his favour towards us, the grace of his spirit in himself: and of both there was in him a fullness.  
A fullness 1 of the grace of his favour, love, and mercy towards us. The Apostle ascribes unto him riches of this grace, and affirmeth, that therein he hath abounded unto us, Ephes. 1.7,8. neither is this barely affirmed, but as strongly confirmed from the effects, or fruits thereof, 1. In our justification, In whom we have redemption, the forgiveness of sins, according unto the riches of his grace, etc. both of which are plenary, Psal. 130.7. In him there is plenteous redemption. He will abundantly pardon, Isay 55.7. or he will multiply to pardon, as it is in the margin. 2. In our vocation. In the riches of his grace he hath abounded towards us in all wisdom and prudence, ver. 8. Thus also Rom. 10.12. the Lord is said to be rich; to wit, in mercy, love, and favour, Ephes. 2.4. Unto all that call upon him. Where by Lord (saith Diodati) is meant Jesus Christ, who by his death & resurrection hath gotten himself a title over all men, to be their Lord & master, & to be the head of the elect amidst all Nations. And he is said to be rich in the fruits and effects thereof: For (as Calvin and Estius upon the place observe) rich is here taken actively, for bountiful, liberal, or gracious. The bounty and liberality of men may be disenabled by extensiveness unto too many: but it cannot be so with the grace, love, and favour of our Lord Jesus Christ, for he hath unsearchable riches, Eph. 3.8. that cannot be impaired by communicativeness. He cannot be impoverished, though he be rich unto all that call upon him.  
This fullness of Christ's love is to the full displayed in the Song of Solomon, and that both in the Church's confessions, and Christ's own professions of it.  
1. In the Church's confessions of it, and that both to Christ, and others.  
1. She makes a grateful acknowledgement of it unto Christ himself. Thy love (saith she) is better than wine, Cant. 1.2. Next, she celebrates, and reports it unto others, chap. 3.9,10, King Solomon, that is, Christ, made him a chariot; that is, framed, & assumed unto himself an humane nature, the midst or innermost whereof, his heart, being paved with love of the daughters of Jerusalem: that is, the elect of God, the children of Jerusalem, the mother of us all. In Isay 49.16. Zion is said to be engraven upon the palms of his hand, but here to be, as it were, written upon his heart. 
y But as the heart signifieth inward love, so the arm of Christ signifieth his outward manifestation of love by helping, bearing, & supporting her in all her infirmities through his power, Psal. 77.15. & 89.10. Esa. 40.10,11. Ainsworth.  She was in his heart to live and die for her, 2 Corin. 7.3. Again, chap. 7.10. His desire (saith she) or desirous affection, is towards me. As it said of the woman, Gen. 3.16. that her desire should be unto her husband.  
Next, we have Christ's own profession of this great love of his unto his Church. He termeth her his love, his dove, his spouse, his sister, his beloved, his friends, Chap. 5. v. 1. He acquaints her, that in expression of his love unto her, he had endured much trouble, and misery for her. My head (saith he) is filled with dew, and my locks with the drops of the night, Chap. 5.2.  
Unto the Church's confession, and Christ's own profession of this fullness of love, we join also the Church's petition for it, Cant. 8.6. Set me as a seal upon thy heart, as a seal upon thine arm. This was a prayer dictated unto, and penned for the Church, by the Holy Ghost himself; and therefore, if she put it up with faith and confidence, it cannot be successelesse. From it then we may conclude, that the Church is very precious in Christ's esteem, graven as the graving of a seal upon his heart. And this his estimate of her he will manifest by wearing her as a signet upon his right hand. The high priest, Exod. 28. was to bear the names of the children of Israel engraven upon twelve precious stones, and set in gold, in the breastplate of judgement, upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually, verse. 17, 18, 19, 20, 21, 29.  
Herein the exceeding and wonderful care and love of Christ unto his members is plainly typified, and that in divers particulars.  
1. The names of the children of Israel were engraven upon twelve precious stones, set in gold, to show, that the people of Christ are very dear and precious unto him, as it were his jewels, and precious stones, Mal. 3.17.  
2. Besides, there was curious art bestowed upon the engraving of these names. It was like the engraving of a signet, ver. 21. And this might figure the curiosity of Christ's workmanship in creating and engraving holiness, the image of God, upon the spirits of his people, which fare exceeded that which was used in the framing of those glorious, and celestial bodies, the sun, moon, and stars. And the curiosity of this his workmanship in the beautifying of his members is a demonstration of his extraordinary affection unto them.  
3. His care of them, and affection to them, is not only joint and general, but particular and several, of one by one. 
* Babington in locum.  The High priest was to have in his breastplate the twelve stones, with the particular names of the Tribes.  
4. Christ beareth his members not only on his shoulders, vers. 12. by his protection of them, and patience unto them; but in his breast and heart, by his singular and most tender affection towards them. While he was here on earth his heart was so set upon them, as that he shed his heart blood for them. And now he is gone into the holy place: they are still upon, and in his heart; he is still mindful of, and deeply solicitous for promoting their salvation. He even now rejoiceth in the habitable part of his earth: and there will never be a period in his delights with the sons of men, Prov. 8.31. the twelve stones are termed Exodus 25.7. lapides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, stones of fullness, or filling stones. Perhaps (thinks Altingius loc. come. part. 2. pag. 1.) because the breast plate was filled with them, and this might signify, that the breast, or heart of Christ was even filled with his members, in regard the love of his heart was fully placed upon them, more than on all the rest of the creatures.  
5. The High Priest was to bear the names of the children of Israel for a memorial before the Lord continually. And this might denote, that Christ is ever mindful of his people. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee, saith the Lord Christ unto his Zion, Isay 49.15. Christ remembreth all his people, even when as man he seethe them not. And this might be imported by the High Priests bearing the names of the children of Israel upon his two 
x Quod verò spectat usum Ephod, seu amiculi, debuit reliquis vestibus summi Sacerdotis superindui, & eidem pectorale inseri; & in gemmis, quae humero aptarentur, habere nomina duodecim filiorum Israel, ut significaret Christum Ecclesiam, ejusque membra omnia semper in memoria habere, etiam obverso tergo, propter amorem ardentissimum, quo eos prosequitur, ac propter ipsos coram Deo semper apparere. Heb. 7.16. Rivet. in locum  shoulders for a memorial, as well as on his breast plate, ver. 12. His heart is towards them, when his face is not. I shall close all these testimonies with that of the Apostle Paul, Ep. 3.18,19. then which no one place of Scripture more fully expresseth the transcendency of Christ's love unto us.  
1. Vers. 18. He ascribes unto Christ's love one dimension more than Naturalists attribute unto bodies, not only length, breadth, depth, but also height. 
a Dickson in locum.  Length, in regard of its eternity: breadth, in respect of its extent unto all ages, and orders of men, unto the Catholic Church scattered over the face of the whole earth: depth, in regard of its condescension unto a deliverance of us out of an abyss of sin and misery: Height, in regard of its exaltation of us unto an heavenly happiness. Aquinas, as Estius informeth me, thinks that the Apostle here alludeth unto Job. 11.8,9. It is as high as heaven, what canst thou do? Deeper than Hell, what canst thou know? the measure thereof is longer than the earth, and broader than the sea.  
But now in vers. 19 we have this immensity of Christ's love set forth more plainly: The love of Christ passeth knowledge: that is, cannot be perfectly, fully, and exactly known either by men or Angels. The Apostle (thinks 
b Videri potest Apostolus respice real Gnosticos, qui hoc superbo nomine sese nuncupaverunt à scientia quam sihi peculiariter venditabant: utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atqui longè majus est scire charitatem Christi, ●…pote quae universam Gnosticorum, omniúmque Philosophorum scientiam excedit, quia mysterium charitatis Christi, quâ semetipsum pro nobis tradidit, in cor hominis cujusquam non ascendit, sicut in genere de hujusmodi mysteriis sapientiae Christianae testatur Apostolus, 1. Cor. 2.9.  Estius) seems to have regard unto the Gnostics, who called themselves by this proud name, from that knowledge, which they pretended unto above others. To take them off from this overweening conceit, the Apostle tells them, that the love of Christ is so incomprehensible, as that it surpasseth all the capacity of our wits fully to conceive it in our minds; and therefore it is able to puzzle and nonplus them, and all others, that vainly boast a knowledge of dark and hidden mysteries.  
Unto these testimonies I shall add two other arguments of the fullness of Christ's love. 1. The freeness of it: And 2. the unmeasurableness of its fruits or effects.  
1. The absolute freeness of it: It was neither for his advantage, as an end, nor for our deservings, as a motive. He first loved us, 1 Joh. 4.19. While we were sinners Christ died for us, Rom. 5.8. When we were enemies we were reconciled unto God by the death of his Son, verse. 10.  
As it is unmerited, so secondly, its fruits and effects, to wit, his purchase, and application of our redemption, are unmeasurable by our understandings here in this life.  
1 His purchase of our redemption, not by corruptible things, as silver and gold, but with the precious blood of Christ, 1 Pet. 1.18,19. did so fare exceed humane reason, as that it became thereunto a rock of offence. Greater love (saith our Saviour) hath no man, than this, that a man lay down his life for his friend, Joh. 15.13. But he himself hath given us a greater expression of his own love. He hath laid down his life for enemies, for traitors and rebels: and besides, this life, that he laid down, cannot be equalled by the lives of the greatest of all the sons of men; For it was the life of the Son of God, and therefore of peerless, and inestimable value, 1 Joh. 3.16.  
2. As for his application of our redemption, if we endeavour to search it unto the bottom, it will be found fare to surmount humane reach. Is not the original of it, our election, one of the most mysterious points in all Divinity? are not the parts of it, vocation, justification, adoption, sanctification, glorification, all matters of perplexed difficulty? Alas how endless, & intricate are the disputes of most learned Theologues, touching their nature, order, and distinction. And we should but flatter ourselves, to expect a decision of these disputes fully and clearly satisfactory, as long as we remain clothed with corruptible flesh.  
To make now some brief application of this fullness of Christ's love unto us.  
1. It yields abundant consolation unto all true believers. That may be said of them, which was prophesied of Naphtali, Deut. 33.23. They shall be satisfied with favour, and full of the blessing of the Lord. The earth is full of the goodness of the Lord, Psal. 33. ●5. Therefore much more the Church. Riches of patience, long suffering, and forbearance, are extended unto vessels of wrath, Rom. 9.22. Rom. 2.4. therefore undoubtedly the 
c Divitias gloriae pro gloriofissimas, Hebraismus. Pareus.  riches of glory; that is, glorious grace, or the most glorious riches of grace, Rom. 9.23. shall be heaped and poured upon vessels of mercy. If Christ, as a private person, out of Charity unto the humane nature, as 
* Dr Twisse.  some hold, did commiserate the impenitent Jews, and wept over them, Luk. 19.41. O then what yearning of bowels, what tenderness of compassion is there in him by virtue of his office, as he is mediator, towards those, whom his father hath given him. If our hearts be sad, and disconsolate, our spirits weary, wounded, and heavy laden with the sense of sin. Why Christ's love (saith the Church) is better than wine, Cant. 1.2. Wine is a very comfortable creature, making glad the heart, Psal. 104.15. and the life merry: It maketh the needy and those that are of heavy heart to forget their poverty, and remember their misery no more, Prov. 31.6,7. and therefore may very well by a synecdoche, be put for all worldly delights. The words than may be thus paraphrased; Thy love is sweeter, more comfortable, pleasant, and rejoicing the heart, than the choicest of earthly pleasures. If we are assailed by our Corruptions within, by temptations, afflictions, and persecutions without, why Christ's love is a banner over us, animating us to quit ourselves as becometh the soldiers of the Lord of Hosts: for the use of a banner, standard, or ensign is, as to draw and keep soldiers together, Isay. 5.26. and 11.10. So also to encourage them, Psal, 60.4. thou hast given a banner to them that fear thee; that it may be displayed, because of the truth. If the great men of the world be averse from us, slight, and contemn us, it matters not, Christ's desire is unto us, Can. 7.10. He will put us as a seal upon his heart, and his arm, Can. 8.6. Though we have but little favour with the world, we have a fullness of favour, riches of grace, with Christ. We should not be discouraged at the unspeakable, and implacable malice, and hatred of our raging persecutors, as long as we have an unexpressible, and incomprehensible love of Christ to oppose unto it. We should not be dismayed at the depth's of Satan's envy, and malignity, Revel. 2.24. For in Chri'sts love there are all dimensions. We should not afflict ourselves for our poverty, meanness of birth, and calling, and the like outward abasures: For none of them exclude from the grace of Christ. He is rich unto all that call upon him; We should not therefore despair of pardon, though guilty of many and great enormities. For Christ's love passeth knowledge, the comprehension of men, or Angels; and therefore hideth, covereth, nay quite burieth a multitude of sins, All the sins of believers.  
But now that profane persons may not abuse this comfortable doctrine of the fullness of Christ's love, I shall desire you to take notice of the character, that the Scripture giveth of those, unto whom it is appropriated. The riches of his Glory: that is, glorious grace is made known only on vessels of mercy, Rom. 9.23. and vessels of mercy are vessels unto honour, sanctified, and meet for the master's use, and prepared unto every good work, 2 Tim. 2.21. The Lord Jesus Christ is rich in mercy, but it is only unto those, that call upon him, to wit, out of an unfeigned faith, and undissembled love, Rom. 10.12. that have a Spirit of prayer, and supplication poured upon them.  
2. From this fullness of Christ's love we may be exhorted unto three duties, 1. Thankfulness for it. 2. A diligent study, and 3. a careful imitation of it.  
1. Thankfulness for it. We will remember thy love more than wine, (saith the Church unto Christ, Cant. 1.4.) But she hath a thankful tongue, as well as heart; as she remembreth it inwardly in herself, so with joy and triumph she outwardly publisheth, and manifesteth it unto others. chap. 2. chap. 3. chap. 7. And this her recognition, and commemoration of Christ's love, is not in a formal, dull, cold, and unpracticall way: for it hath such an impression upon her heart, as that it makes her even sick with the love of him, Cant. 2.5. It begets in her a love of a most powerful and unconquerable influence. It is a love as strong as death, Cant. 8.6. that is, it is as forcible, and irresistible, trampling upon, and breaking through all difficulties, that occur in performance of duties unto, or undergoing of sufferings for Christ. This love is inflamed into jealousy, and this jealousy is as cruel, or hard as the Grave, ibid. that is, as inexorable unto all the enemies of Christ, unto her most profitable and pleasant sins, her darling and most indulged lusts. This love is for its intensiveness, motion upwards unto heaven, and consumptive efficacy, compared unto fire, ibid. The coals thereof are as coals of fire, which hath a most vehement flame.  
1. Fire is the hottest of elements. So the Church's love of Christ is more solidly intense, than her love of any creature whatsoever. She is as it were all in a fire with the love of him.  
2. The motion of fire is upwards towards heaven. The love of Christ is as a fiery Chariot, whereby a soul is carried up unto heaven.  
3. Fire burns all things combustible. So love of Christ consumeth all a man's corruptions. And whereas elementary fire may be quenched, the love of Christ is a celestial flame. Many waters cannot quench it, neither can the floods drown it, Cant. 8.7. It cannot be extinguished, or abated by calamities.  
And in the last place it is so sincere, and incorrupt, as that it cannot be bribed by any treasure. If a man would give all the substance of his house for love, it would utterly be contemned, ib. If your love of Christ reach not this height we have described, it comes short of a due gratitude: we are unthankful for Christ's fullness of love, if it be not as a loadstone to attract from us a love of him with all our hearts, souls, and might. In the language of the Scripture we are utterly forgetful of Christ's love, if it do not constrain unto duty, and restrain from sin. We despise the riches of Christ's goodness, grace and bounty, forbearance and long-suffering, if it do not lead us unto a strict and severe repentance.  
2. The fullness of Christ's love may provoke unto a most diligent study of it. It is an inexhaust fountain, an unfathomeable ocean, a bottomless & unsearchable mine. There is therefore more then enough in it to satisfy the restless inquiries of those, that are most curious and thirsty after knowledge. In Eph. 3.13,16,17,18. There be 4. Motives unto this study of Christ's love. 1. The comprehensiveness, 2. the incomprehensibleness of this love, 3. The subject, and 4. the influence of the knowledge thereof.  
1. The comprehensiveness of the Love of Christ: It takes in all the 
d Paulus nihil per istas dimensiones intelligit, quam Christi charitatem, de quâ continuò post significans, eum, cui verè & perfectè cognita est, undequaque sapere ae si diaeisset, quaqua●versùm respiciant homines, nihil reperient in salutis doctrinâ, quod non huc referendum sit. Continet enim una Christi dilectio omnes sapientiae numeros, ideo quo facilior sit sensus, ita resolvi debent verba: ut valeatis comprehendere Christi dilectionem, quae est longitudo, latitudo, profunditas & al●…tudo sapientiae nostrae: hoc est, tota perfectio. Similitudinem enim sumit à Mathematicis, ut à partibus totum desig●et. Quoniam hic omnium ferè communis est morbus rerum inutilium studio ardere, utilis vallè est ista admonitio: quod scire nobis expediat, & quid Dominus considerare nos velit, sursum, deorsum, ad dextram & sinistram, à front & à tergo. Dilectio Christi nobis proponitur, in cujus meditatione nos exerceamus dies ac noctes: & in quam nos quasi demergamus. Hanc unam qui tenet satis habet: extra eam nihil est solidum, nihil utile, nihil ●enique rectum aut sanum. Circumeas licet coelum, terras, maria: non altius transcends, quin legitimum sapiendi finem transilias, Calvin. in Ephes 3. v. 18.  dimensions, the length, breadth, depth & height of spiritual wisdom, all the objects of saving knowledge, which are some way or other reducible unto it. And hereupon that great Doctor of the Gentiles resolved to study privately, and to preach publicly nothing, but what did some way or other refer unto that great expression of Christ's love, his death upon the cross, 1 Cor. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. Indeed Christ's love is the epitome, and centre, the fulfilling of both Law and Gospel, Rom. 13.8. it was out of love, that he performed the duties, and suffered the penalties of the law for us. It is out of love, that he hath revealed and will accomplish the promises of the Gospel unto us.  
A second motive unto the study of the love of Christ is the incomprehensibleness of it. It passeth knowledge; and therefore though we arrive unto never so great a degree in our knowledge of the love of Christ, yet still there will be a terra incognita, place for new and farther discoveries. Christ's love is a structure of vast, indeed infinite, extent: It is as it is said of God, job. 11.8,9. As high as heaven, deeper than hell, larger than the earth, and broader than the sea: and therefore impossible we should exactly measure it in all these dimensions. However let us labour to measure it as exactly as we can, that we may comprehend so much of the length, breadth, depth, and height thereof, as is discoverable by the saints here in this life. The love of Christ then, is a most spacious object for contemplation, in the meditation of which, we may exercise ourselves day and night, and into which (to use the expression of Calvin) nos quasi demergamus, we may as it were plunge ourselves over head and ears, as into an ocean, that hath no bottom.  
A third motive in this place is from the proper, and adequate subject of this knowledge, That ye may be able to comprehend with all Saints, etc. The knowledge of Christ's love is the privilege of the saints; common unto all believers: and withal, it is so proper and peculiar unto them, as that it belongs unto none, but saints. If thou hast an effectual, and applicative knowledge, though but in a remiss degree, of the transcendent love of Christ, thou art then a saint: and if thou art a gracious faint here on earth, thou mayst be confident, that thou shalt be a glorious saint in heaven. But now if on the other side, thou livest & diest in ignorance, or merely in a notional, or uneffectuall knowledge of the love of Christ, thou canst have no evidence of thy saintship. And if thou art not a saint here, thy portion will be with damned Fiends and Devils in hell hereafter.  
A fourth motive is the influence of the knowledge of Christ's love, and that is 1. preservative from fainting in tribulations here. 2. preparative for the allfulnesse of God in heaven hereafter.  
1. Preservative from fainting in tribulation here. And this may be gathered from comparison of these verses with the foregoing. For vers. 13. The Apostle dehorts them from fainting at the news of his troubles. I desire that you faint not at my tribulation for you, and in the following verses, he backs this dehortation with a most humble, and fervent petition, the preface unto which we have verses. 14, 15. for this cause I bow my knee unto the father of our Lord Jesus Christ, etc. The matters, or things petitioned for are three, 1. Corroboration, and confirmation by the spirit of God, vers. 16. that he would grant you according unto the riches of his glory, to be strengthened with might by his spirit in the inner man.  
2. A further union with Christ vers. 17. and 3. which belongs unto our purpose, a practical, and experimental apprehension of the love of Christ, that ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, etc. 18, 19  
By this coherence, you see, that a feeling and efficacious knowledge of Christ's love, and the dimensions thereof, will embolden and hearten the saints in their own and others troubles, and as a sovereign cordial keep them from all despondency and sinking of spirit.  
A second branch of its influence is preparative for the all fullness of God, verse. 19 I bow my knees unto the father of our Lord Jesus Christ, verse. 14. that ye may be able to comprehend, etc. and to know the love of Christ, etc. that ye might be filled with all the fullness of God verse. 18, 19: that is, with a full knowledge of God in the beatifical vision, the full image of God, a full participation of the divine nature, a full union with, & fruition of God, full, and immediate influences from God, according unto that of the Apostle, 1 Cor. 15.28. God shall be all in all: that is, in all the elect, he shall be vice omnium, instead of all ordinances unto their souls, instead of all means and helps unto their bodies.  
And I saw no temple therein, for the Lord God almighty, and the Lamb, are the Temple of it. And the city had no need of the Sun, neither of the Moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof, Revel. 21.22,23. The meaning of the place is, that God shall immediately by himself, supply the efficiency of all second causes whatsoever.  
Before I leave these words, I shall out of them direct unto a cause of the knowledge of the love of Christ; to wit, to be rooted, and grounded in love, vers. 17. that is, either in our assurance of God's love in Christ unto us, or else in the habit of our love unto God, and Christ. I bow my knees unto the father, etc. that ye being rooted and grounded in love, may be able to comprehend & know the love of Christ, etc. They which are rooted, and grounded in love, are able to reach the dimensions of Christ's love, to know the love of Christ which passeth knowledge. etc.  
A full and firm assurance of God's love in Christ unto us, and our firm and constant love of God and Christ, will put us upon a most industrious search after all the secrets of Christ's love unto our souls. Whereas on the other side, those that either despair or doubt of that love of God and Christ; as also those that have but faint affections, and inconstant desires towards them; all such make but a very slow progress in the study and knowledge of Christ's love.  
The last exhortation is unto an imitation of this fullness of love. Walk in love (saith the Apostle) as Christ also hath loved us, and hath given himself for us an offering, and a sacrifice unto God, &c, Ephes. 5.2. In which words we have, 1. An exhortation unto the duty of love: walk in love. 2. A direction unto a pattern, whereunto we must conform ourselves in performance of this duty.  
1. As for the exhortation: it is observed by the solid and judicious Zanchy, that it is not barely to love, but to walk in love: that is, to pass the whole course of our life, to spend all our days in the fruits and offices of love, so that all our actions flow from love, be mana●…d in love, and end in love.  
2. The Apostle directs us to conform ourselves herein unto Christ's love of us. Walk in love, as Christ hath loved us. There be four things especially, wherein our love of our brethren should be conformable unto Christ's love of us. 1. Constancy. 2. Freeness. 3. Self-denial and humility. 4. Reality of expressions.  
1. Constancy. As God, he hath loved us from everlasting. Prov. 8.30. As man, he loveth his own in the world unto the end, john. 13.1. That is, for ever. Our love of our Brethren should therefore be perpetual, and not be altered, interrupted, or abated by their petty unkindnesses, much less by the greatest and most miserable change of their outward condition. Prov. 17.17.  
2. Freeness. He died for the ungodly, and for sinners, Rom. 5.6,8. He loved us in the very height of our rebellion. How did he weep over Jerusalem, and bemoan its sad fate, though it were a place replenished with persons, that breathed nothing but hostility against him? Luk. 19.41,42. etc. And at his death how fervently prayed he for the pardon of his raging and insulting crucifyers? Luk. 23.34. If we will walk by this pattern of Christ's love, we must exercise some love unto the most impious and undeserving wretches imaginable. We must love our enemies, bless them that curse us, do good to them that hate us, and pray for them which despitefully use us, and persecute us, Math. 5.44.  
3. Our love must be conformable unto Christ's love, in the self-denial and humility of it. 2 Cor. 8.9. Phil. 2.5,6,7,8. His love was so humble, as that it condescended unto the very washing of his disciples feet, john. 13. We must so far deny ourselves in our love, as to show it, though it make nothing unto our advantage, nay though it make much unto our disadvantage, though it be with the hazard of peace, reputation, wealth, and in some cases, of life. We must stoop unto the lowest and meanest offices of love, especially to promote the good of souls.  
Lastly, we should imitate Christ's love in the reality of its expressions. He went about all his life doing good, Act. 10.38. and at last sacrificed 〈◊〉 life for us, and therefore we should love not in word, neither in tongue, but in deed and in truth, 1 joh. 3.18. jam. 2.15,16. There should be a labour, and work of our love, 1 Thes. 1.3. Heb. 6.10. that is, our love should be laborious and working, ministering unto the saints. Christ's love was so liberal, as that he gave himself, his blood, his life, his soul for us, and he communicates unto us the satisfaction and merit of his sufferings, the graces of his spirit, and all his communicable prerogatives. There should be likewise such a frank disposition in our love, as that we should impart what we hold dearest, for the good of God's Church and people. We should lay down our lives for some brethren, 1 john 3.16. Thus Aquila and Priscilla for the life of Paul laid down their own necks, Rom. 16.3,4. Christ expressed his love in forgiving those that offend, as well as in giving those that want. He forgiveth us ten thousand talents, infinite treasons and rebellions, we should not therefore be inexorable unto our brethren for a debt of an hundred pence, Math. 18. from verse 24. unto the end of the chapter.  
I proceed unto the second fullness of grace, that dwelleth and inhereth in Christ's humanity: The fullness of the grace of the spirit, which shall be by me with all possible brevity, and plainness 1. explained and cleared. 2. confirmed. 3. applied.  
1. For explication. In the words of the Apostle, under this sense, we have an adjunct, grace, set forth unto us 1. By its extent, and excellency. 2. By its subject. 3. By its inhesion in that subject. 4. By its cause and original.  
1. The extent and excellency of it is expressed in two several gradations: It was 1. A fullness. 2. An all-fulness of grace.  
2. It's subject was Christ's humane nature; in him, that is, in Christ as man.  
3. We have the inhesion of this adjunct, grace, in this subject, him, dwelleth. Of which term I conceive choice is made, to denote, that this all-fulness was in Christ after a permanent and fixed manner: it dwelled in him. Suitable to which expression is that of the Prophet Isaiah, chap. 11. ver. 2. And the spirit of the Lord shall rest upon him. Vbi verbum requiescit, (saith Suarez) ibi indicat permanentiam per modum habitus. The word rest signifieth the permanency and constancy of abode, that the spirit was to make in him: it was habitually to rest in him.  
4. Lastly, we have the cause of all, of all this fullness dwelling in him, the decree of the father. It pleased the father that in him should all fullness dwell. Christ owed it not either to his own, or others merits, but solely to the free purpose and independent pleasure of heaven. Indeed the word father is not found in the Original, yet it is understood, and therefore rightly supplied by Erasmus, who herein is followed by the best translations. All that I shall say in farther unfolding these words, as understood of Christ's habitual grace, shall be in giving satisfaction unto these two questions.  
1. What is meant by this fullness of grace in Christ?  
2. How an all-fulness of grace can be said to be in his humane nature?  
1. What is meant by this fullness of grace in Christ? Antonius Delphinus upon John 1.14. puts a difference between these two expressions: To be full of grace; and to have the fullness of grace. A river, nay a pit, or pond, the least vessel or measure may be full of water; only a fountain, the sea hath in it a fullness of water. A star, a beam, nay a glass enlightened by the Sun, may be full of light; only the Sun hath in it the fullness of light. Even so divers of the saints, the virgin Mary, john the Baptist, Zacharias, Elizabeth, and Stephen, are in Scripture said to be full of the holy Ghost and grace; full as vessels, as streams: full as stars, as beams. But Christ only had in him the fullness of grace: he was full of grace as a fountain, as a sea, as a sun. He was not only full of grace, but the fullness of grace dwelled in him: so that in his grace there was an all-sufficiency, an indeficiency.  
1. An all-sufficiency: sufficient it was for ornament unto himself, and for influence upon others. He had so much, as was requisite for the dispensation of all his offices, and for transacting all businesses belonging to his Church, and as was necessary for his filling up all the emptiness of grace, expelling all the fullness of sin, and supplying all the defects, and wants possible in his members.  
2. An indeficiency: It will never fail. chrysostom in the beginning of his 13. Homily upon the first of John, illustrates this by the examples of a sea, and a fountain of fire: You cannot exhaust the sea, though you draw as much water out of it as you can; Though never so many rivers run out of the sea, yet will it never be drawn dry. Even so though all the saints, that were, are, or shall be, either did, do, or shall receive of his fullness, yet will he never be emptied, never the less full for all that. The utmost that we receive, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a small drop in comparison of a bottomless abyss, and boundless sea. But chrysostom thinks this similitude not sufficient to set out the fullness of Christ's grace: because if we take but a drop of the sea, it makes some diminution, though it be unsensible, and undiscernible. Whereas the fountain of grace in Christ cannot be lessened in the least degree, though it be never so much communicated. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This similitude being defective, he proceeds unto another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Suppose there were a fountain of fire; if you light never so many lamps or candles thereat, you could diminish nothing therefrom, but still it would be as full of fire as before. Even so what measures and portions soever of his spirit and grace Christ dipenseth unto any, he is not a jot impaired thereby; but he hath still a plentiful remainder, nay an all-sufficient, an indeficient fullness, an inexhaustible fountain, unemptible treasures, an overflowing redundancy of spirit and grace.  
Fullness of grace, as Aquinas noteth, qu. 7. art. 10. may be taken either with regard unto the subject, him, that hath grace; or else with regard unto grace itself; and so it is nothing else, but the perfection, and excellency of grace.  
1. With regard unto the subject of grace, him that hath it, with regard either unto his office, place, and condition requiring, or else capacity receiving grace.  
1. There is a fullness of grace, considered in respect of the condition and state of the subject, or party that hath grace. When one hath it fully, perfectly, and sufficiently, according to his state and condition, to the utmost bound that God hath perfixt to them of such a condition: and in all the virtue and efficacy of it, in that it extendeth to the performance of all things, any ways appertaining to the condition, office or state, of such as are of his place, and rank. And such a fullness we have ascribed unto many of the saints, unto the Virgin Mary, Luk. 1.28. unto John Baptist Luk. 1.15. and unto his mother Elizabeth, vers. 41. unto his father Zacharias, vers. 67. and unto Stephen, Act. 6.8. ch. 7.55. All these had grace full, and enough for that place and condition, to which God had appointed them. Thus the Romans are said to be full of goodness, and filled with all knowledge, Rom. 15.14. Full after a sort, full with such a fullness, as is proportionate unto the Age of Childhood, in which we here live. This fullness may be greater or lesser according to the various places, which those unto whom is is distributed, bear in the Church, according to the several exigences and measures either of their condition in themselves, or of their service in the Church. For the effusion of the spirit of holiness is likened in scripture to the pouring forth of an ointment. Now no ointment at the skirts or edges of a garment, doth run so fresh and full as on the upper parts. Upon the upper parts there is more conferred, the measure of the 
* Bishop Andrews.  Ephah, double portions of the spirit. John Baptist, Christ's precursor, must be filled with the holy Ghost from his mother's womb. The blessed Virgin, the sacred vessel of his incarnation, must have grace in greater fullness, than other mortals. But now upon the edges, and skirts of Christ's garment, Christ's body, the lowest rank of his members, there is conferred less, the measure of the Hin, single portions of the Spirit. Unto every one is dispensed grace sufficient, sufficient for themselves, sufficient for, full and adequate unto that work, and employment, unto which they are designed.  
2 Fullness of grace may be taken with regard unto the subjects capacity of receiving it: So the word fullness carrieth our conceit to place and measure, from whence it is borrowed, In which fullness is nothing but a commensuration of the things, or bodies contained, unto them containing: Even so in Christ, a fullness of grace is the adequation of grace unto his capacity, his power of receiving grace. As a place or measure is then said to be full of a thing, when it hath as much of it, as it can hold: So Christ is said to be full of grace, in that he hath received so much grace, as his capacity would contain no more. There is a twofold capacity of a subject to receive an accident, one natural; another obediential. A natural capacity towards Grace Christ's soul had not, seeing grace is altioris ordinis, of a rank and order above nature. As for the obediential capacity of his soul to receive grace, that is nothing else, but the being of his soul considered as not repugnant to grace. And according to it his soul was capable of so much grace, as implied not a contradiction thereunto. This capacity the Scotists think that God filled up unto the brim, so that if he should stretch, nay rack his power unto the utmost, he could not possibly pour into the soul of Christ one, the least drop, degree of grace more, than it was possessed of already: not out of any deficiency in the divine power, but merely for want of room (as I may so speak) in the limited and stinted capacity of the soul to receive it. Now the Thomists on the other side hold, that their adversaries in thus determining, do little better than over-saucily narrow, and limit the divine omnipotency. And for their own parts thus resolve it, That God in the infusion of grace into Christ's soul, did fill up its capacity so fare as it could be filled in reference only unto God's ordinary, not absolute power. And if I be not mistaken, there is more moderation in their opinion, then in that of their adversaries: For that Christ's grace was by God's absolute power capable of farther intention, they make good ex parte gratiae, ex parte efficientis, ex parte subjecti, ex parte objecti.  
1. Then ex parte gratiae: Grace is forma intensibilis, a form that hath degrees: and it is finite, and therefore capable of a farther intensive enlargement.  
2. Ex parte efficientis. God is absolutely omnipotent; and therefore able to produce whatsoever implieth not a contradiction. Now the increase of a finite grace in point of degrees implieth no contradiction.  
3. Ex parte subjecti. The grace of Christ is received in the obediential capacity of his humanity; and according unto that, his humanity was capable of whatsoever measure of grace God could produce.  
Lastly ex parte objecti. The greatest measure of grace can never be adequate, or commensurate unto the object of grace, God, who is cognoscibilis, amabilis, and participabilis in infinitum.  
Before I proceed unto the third acception of the fullness of grace, I must remove an objection out of my way. It may be objected, that it were not an endowment sufficient to qualify Christ for the relation of headship, to have so much grace, as would fill his capacity. His capacity might be but narrow, and so though he had as much grace, as he could receive, yet he might not have much, in that he might not be able to receive much. A small vessel may be full of any liquor, and yet contain no great quantity of it. Even so might Christ be full of grace in this sense, and yet have no great measure of grace.  
Unto this some answer, that the humane nature in virtue of that most intimate association of the natures, divine and humane in one person, had its capacity, it's power of receiving grace, enlarged as much as might be: So that by means hereof it became larger, than the capacity of all the Angels in heaven, comprehensive of more grace than they; nay, fare wider than it would have been, if it had not been joined, or then it would be, if it should be disjoined from the person of the word. But this is an opinion that 
e Quod Bonav & Ricard. affirmant, quamounque puram creaturam, sive Angelum, sive rationalem animam, esse capacem gratiaeusque ad certum gradum, ita ut de potentia absoluta non possit recipere majorem; & nihilcminus animam Christi unitam verbo fact am esse capaciorem intenfioris gratiae, quam esse possit in aliqua pura creatura, & in ipsamet animae Christi, si non esset unita verbo, hoc enim & fine fundamento dictum est, & nullomodo intelligi potest: nam licet congruentia ad recipiendam majorem gratiam possit esse major ratione unionis, sicus & capacitas proxima, quae est per actum, vel dispositionem propriam, augeri possit (ut loquitur D. Thom. 2 a. 2ae. q. 24 art.) 7. tamen capacitas remota, & quasi fundamentalis, quae est in natura ipsa, nec crescere potest, nec mutari, quia haec nihil aliud est, quam entitas naturae cui talis perfectio non repugnat. Et deinde multò minùs intelligi potest, quod per unionem augeatur, cùm verbum ipsum nec possit concurrere per modum potentiae passivae ad suscipiendam gratiam, nec aliquo modo immutet ipsam animam secundùm entitatem naturalem ejus, ut capaciorem illam faciat, & gratia haec non aliter inhaereat illi animae, quam si per se esset separata. Add, quòd si illa anima capacior fieret per unionem, sicut unio eft infinita, ita illa capacitas infinitè augeretur, ergò vel haberet illa anima infinitam gratiam, vel certe posset in illâ gratia in infinitum augeri, quod isti autores non concedunt.  Suarez in tertiam part. Thomae disp. 22. s. 2. Censures for groundless and senseless. He confesseth, that by union of both natures in one person, the congruity for the humanity to receive from the divine nature a larger measure of grace, is much increased. Meeter it is, that from the Deity there should be a communication of a greater measure of grace unto that nature, in which the fullness of it dwelleth bodily, then unto another, not linked unto it in so near, and close a tye. And then farther, he doth not deny but that by the conjunction of the manhood with the divine person and nature, the more near, and immediate capacity of the soul, to receive grace, may be much enlarged. Seeing that even is us, our hearts, by the habit's and exercise of our proper graces, are wonderfully dilated, and opened, as it were, made more comprehensive, able to receive more grace, than otherwise. By Solomon's Wisdom and understanding the largeness of his heart was even as the sand, that is on the sea shore, 1 Kings 4.29. I will run the way of thy commandments when thou shalt enlarge my heart, Psalm. 119.32. to wit, by holiness, and sanctification. O ye Corinthians, our mouth is open unto you, our heart is enlarged, 2 Corinth. 6.11. to wit, by love, and affection. But now as for the remote, obediential, and as it were the fundamental capacity of the soul towards grace, of which the patrons of the forementioned opinion only speak, how the union should stretch, and widen that, he cannot conceive. For that being undistinguished from the very nature, and being of the soul; indeed being nothing else, but the soul itself, considered as compatible with grace, how can it possibly admit either of change, or increase. Equal it is, alike large in all reasonable and intellectual creatures, and is not to be measured by any natural or supernatural perfection of its subject, but is of itself indifferent unto the receipt of any kind, or degree of grace, consistent with the finite, and created being of an intellectual nature.  
Not resting therefore in this unsatisfying answer, we will in the next place show, how that in Chest there was a fullness of grace, not only in regard to his capacity, his power of receiving it, but also in respect of 
f Aliquando plenitudo significateximiam aliquam perfectionem gratiae, quae adaequet statum, vel munus, aut dignitatem suscipientis. Plenum enim propriè dicitur, quod tantum habet, quantum capere potest, & ad bunc modum plenus gratiâ dicitur, Qui habet eximiam aliquam gratiam proportionalam dignitati, vel muneri, in quo à Deo constitutus est, & haec plenitudo, cum respectiva fit, potest esse multiplex, & major vel minor, juxta veritatem statuum, vel dignitatum, cum quibus fit comparatio, & hoc modo alia est plenitudo B. Virgins, alia Johan. Baptistae, etc. omnis verò haec plenitudo est respectiva, & secundùm quid, Christi verò plenitudo, est plenitudo simpliciter, quia licet gratiae Christi, plenitudo etiam fuerit proportionata dignitati personae, & unionis, tamen quia illa dignitas personae erat suprema omnium, & eminenter omnes alias continens, ideò talis plenitudo respectiva in plenitudinem simpliciter redundavit. Et hinc etiam factum est, ut haec plenitudo fit quanta esse potest, non tantum ex parte objecti, sed etiam ex parte formae, quia scilicet in Christo pervenit gratia ad totam intentionem, & perfectionem, quam secundùm se habere potest, saltem secundùm legem ordivariam. Suarez. in tertiam part. Thomae disp. 22. sect. 2. pag. 395.  grace it self. And such a fullness I am sure is sufficient to constitute him head of the Church. What it is, Aquinas tells us pag. 3. quaest. 7. Art. 10. Ex parte quidem ipsius gratiae dicitur esse plenitudo gratiae. Ex eo quod aliquis pertingit ad summum gratiae, & quantum ad essentiam, & quantum ad virtutem. In respect of grace itself, there is a fullness of grace, when one attaineth to the highest top, and utmost pitch of grace in the essence, and virtue of it, intensively, and extensively. And such a fullness and perfection of grace was in Christ: A fullness of extent, a fullness of degrees, a fullness of virtue.  
1. In Christ's grace there was a fullness of extent, a perfection, or fullness of parts. He had grace in the greatest extension, according to every sort, and kind of grace. No grace, whether of edification, or sanctification, but was in him, if taken according to the whole compass, and latitude of its object, and acts. Although perhaps under some particular denomination, and in reference to some one of its imperfect acts, it may not fitly be ascribed to him. I could exemplify myself by instancing in faith, hope, fear and the like: But I must hasten.  
In his grace 2. There was a fullness of degrees. He had grace, as fare forth, as it may be had in the greatest excellency and intention, according to every degree of grace. The Spirit was not given by measure unto him, John 3.34.  
And 3. There was in his grace a fullness of Vertus. He had grace unto all effects, and purposes, whereunto grace doth, or can extend itself. Grace in him was a ground of merit, and satisfaction, a cause of grace in others: It rendered his humane nature, and actions, well pleasing to the pure eye of heaven, and communicated unto his soul such a gracious, holy, and heavenly being, such a transcendent beauty, and unmatchable perfection, as fare surpassed the united, and cumulated perfections of all the Angels in heaven. Now this fullness of grace in respect of grace itself, in respect of its extent, measure, or degrees, virtue or efficacy, was proper to Christ, agreeable unto none besides him. For the dwelling of it in Christ, our Apostle bringeth as an argument to prove him head of the Church, and of that it were not a good argument, had it not been adequate unto the head of the Church, had it agreed unto any other.  
And let this suffice concerning the first question, what is meant by the fullness of grace in Christ? It is nothing else you have heard, but an adequation of his grace unto his offices, that require it, a commensuration of his grace unto his capacity receiving it, the perfection of his grace in respect of extent, degrees, and virtue.  
The 2. Question is, how an all-fulness of grace may be said to be in Christ's humane nature? An all fullness is an infinite fullness; Even as an all sufficiency is an infinite sufficiency. Now the fullness of grace in Christ's humane nature is not, cannot be infinite. For God created all things in measure, number, and weight, Wisd. 11.20. And the grace of Christ is a created quality, inherent in his soul, a creature too: therefore finite it must needs be.  
For answer. all-fulness may be understood, either absolutely and simply, or else only secundum quid, after a sort, in such a kind: An all-fulness of grace, absolutely, and simply such, cannot be in the manhood of Christ: For that is nothing else, but an infiniteness of grace, which (we know) is proper to the Godhead: Now the manhood by being personally united to the Godhead, is not annulled, nor essentially changed. Upon this union there followeth no confusion between the natures, or transfusion of the properties from one nature to another. In Christ's humane nature therefore there dwelled all-fulness of grace, only secundum quid, after a sort, in such a kind. All the fullness of grace that was, that could be found in a creature, at least in reference unto God's ordinary power; Secundum definitionem divinae sapientiae, as Aquinas resolveth it, p. 3. q. 7. art. 12. that is (if I understand his language) to the uttermost bound, that the divine wisdom, which hath ordered all things in measure, hath prefixed to the grace of intellectual creatures. Even as the light of the Sun is the greatest, that God hath decreed unto the Luminaries of heaven: And the heat of fire is the most intense, which God hath designed unto elementary bodies. The Scotists are not content with this, but say farther, that the degree of Christ's grace was unpassable even by God's absolute power, which opinion, as the Thomists suppose, shorteneth the hand of the Almighty, detracteth from the infiniteness of his power, at least in reference towards the production, and augmentation of grace; As if in pouring grace into the soul of Christ, it were quite exhausted.  
One thing more I shall entreat you to observe out of Aquinas. p. 3. q. 7. art. 11. where he distinguisheth of a twofold consideration of the habitual grace of Christ. Potest (saith he) duplicitèr considerari, uno modo, secundum quod est quoddam ens, alio modo secundum propriam rationem gratiae, etc. The grace of Christ may be considered two manner of ways, either in regard of its being, as it is a thing, a quality, or else according to the nature of Grace.  
1. In regard of its being, as it is a thing, a quality, so it may be in some sense said to be infinite: Because in the nature of grace it is not limited, bounded, or stinted, but includeth in itself whatsoever any way appertaineth to grace, or cometh within the intensive, or extensive compass of it. Even as we say that the light of the sun is infinite, because howsoever it be but a finite and created thing, yet in the nature of light it hath no limitation, bounds, or stint, but containeth in itself whatsoever any way appertaineth to light. For the clearing of this we may note out of the learned, and accurate Suarez 
g Respondetur esse a quivocationem in illo termino, gratia in esse gratiae, nam si sit sermo de esse real & inhaerente, quod ipsa gratia confert animae, fatemur hanc gratiam etiam in esse gratiae esse finitam, & eodem modo conferre●animae finitam pulckritudinem, & reddere illam proportionatam finitae gloriae: non autem ita loquimur de gratia quando dicimus illam esse infinitam. Alio ergo modo loquimur de esse gratiae pertinente ad dignitatem ejus, prout ordinatur ad unionem hypostaticam, illique conjuncta est; & hoc non habet gratia habitualis ex natura sua, sed ex conjunctione ad unionem: & ita distinguitur aliquo modo ab ipsa gratia in esse qualitatis, & ideo sub hac ratione potest esse infinita, quamvis qualitas ipsa finita sit. pag. 393. Sed in hoc considerandum est, ex sola acceptatione extrinseca, ut sic, non conferri gratiae propriam aliquam dignitatem, physicam, vel moralem, ratione cuius possit dici infin ta: tamen si haec acceptatio, vel ordinatio, non consideretur ut merè extrinseca, sed quatenus per eam fit ut illa gratia conjuncta sit aliquo modo divinae personae, dici potest ex hac conjunctione habere hanc gratiam quendam infinitum valorem & dignitatem, non quia illi addatur aliquid Physicum vel reale distinctum ab ipsa, & a persona divina, seu ab unione humanitatis ad ipsam, nihil enim hujusmodi fingi, aut excogitari potest, sed quia secundum moralem aestimationem, quandam dignitatem & excellentiam habet ex hac conjunctione: Sicut humanitas ipsa infinitam dignitatem habet ex union, & sicut operationes Christi ex eadem radice seu coniunctione habent infinitum valorem in esse meriti. Illa enim unio ad verbum quasi elevat, et nobilitat quicquid illi conjungitur iuxta uniuscujusque modum & capacitatem Unde quia opus bonum est meritorium, dat illi infinitum valorem in illo ordine, & quia opus paenale est satisfactorium, dat illi infinitatem in genere satisfactionis: quia ergo gratia ex propriâ ratione habet facere gratum & dilectum, ideo per hane unionem accipit quandam dignitatem & valorem, ratione cuius censetur facere infinite gratum, & hoc est, habere quandam infinitatem in esse gratiae in ordine ad unionem. Quod rectè per effectus declaratur, nam hinc habet quod sit proximum principium infiniti meriti, quamvis enim gratia unionis fit principalis radix huius quantitatis in merito, gratia tamen habitualis est veluti proximum principium ejus. Et hinc etiam habet, ut possit influere in infinitos homines, nam ad omnes potest extendi fructus eius, etiamsi in infinitum multiplicarentur. ibid.  in tert. part. Thomae t. 1. disp. 22. sect. 1. that the grace of Christ may be considered either absolutely, or relatively.  
1. Absolutely, intrinsically, really, and Physically as it is in its self, so it is finite, communicating unto his soul though a great, yet but a finite beauty, and perfection, and rendering it proportionate but unto a finite weight of glory.  
2. Relatively, as referred unto the grace of union, as conjoined unto the divine, and infinite person of the son, as it is the grace of the son of God. And so it is in some sort infinite, not as though by this conjunction there were imparted to it any physical, and real perfection, only according to the moral estimation of things, it receiveth thereby a dignity, and excellency, answerable to that of the person, an infinite dignity, and excellency. For union of the manhood unto the divine person, & nature in that person, relatively ennobleth and exalteth whatsoever belongeth unto the humane nature, in manner and measure suitable to its nature and capacity. Hence its blood was the blood of God: it's obedidience, and sufferings the obedience, and sufferings of God, and therefore infinitely satisfactory &, meritorious: its grace, and virtues, the grace and virtues of God himself; and so consequently however, in esse real ' of a finite nature, yet they were, in esse morali, of an infinite worth, and value, able to be the ground of an infinite merit, and the principle of influence upon an infinite number of men.  
Having done with the explication of the point, I shall in the next place go on to the second thing I proposed, the confirmation of it. And here to clear and confirm what we have by our Apostle ascribed unto our blessed Saviour, I will 1. prove it to be so, and then demonstrate why it is so.  
1. That it is so, is apparent by sundry places of holy Scripture, out of which I will cull only those that seem to me most pregnant and pertinent.  
1. Of the purity and fullness in Christ's grace, & holiness, there were divers types in the ceremonial law of Moses.  
1. The curious embroidery, and glorious Cherubims of the veil, Exod. 26.31. And thou shalt make a veil of blue, and purple, and scarlet, and fine twisted linen of cunning work, with Cherubims shall it be made.  
2. The separation of the Nazarites, Numb. 6.  
3. The Altar of  offerings, which was styled most holy, Exod. 29.37. or the holy of holies, or holiness of holinesses.  
4. The Altar of incense, that was to be overlaid with pure gold, that had no dross; and to have a crown of gold round about: and therefore called the golden Altar, Numb, 4.11.  
5. The perfection required in their sacrifices. Their  offerings of the heard and the flock, were to be males without blemish, Levet. 1.3,10. and Chapt. 23.10. If their  offerings were of fowls, the crop of it with the feathers were to be plucked away and cast besides the Altar, Levit. 1.16. Their meat-offerings were to be without leaven, Levit. 1.11. which figured sin, Luk. 12.1. Math. 16.6,12. 1 Cor. 5.8. Their peace-offerings also were to be unblemished, Levit. 22.20. The heifer, of whose ashes the water of separation was to be made, was to be red without spot, wherein was no blemish, and upon which never came yoke, Numb. 19.2. And so might aptly typify Christ, who as he was red in regard of his bloody passion, so he was also of an unspotted and unblemished holiness, and altogether free from the bondage of any sin whatsoever. The two Lambs that were to be offered day by day for a continual  offering, were to be without spot, Numb. 28.3. The Paschall lamb also was to be without blemish, Exod. 12.5. and these prefigured Christ, A lamb without blemish and without spot, I Pet. 1.19. that is, without sin: and exclusion of sin in intellectual creatures argueth a fullness of grace and holiness. We may then conclude, that Christ's holiness was full and perfect, because it was blemishlesse and spotless.  
6. The unblemishednesse required in all the Priests, that ministered in the sanctuary, Leu. 21. à vers. 17. usque ad vers. 24.  
7. The holy anointing oil described, Exod. 30. v. 23, 24. etc. the precious ointment that ran down upon Aaron's beard, the high Priest, that went down to the skirts of his garments, Psalm. 134.2.  
Unto this we may add 8. the holy garments and ornaments of the high Priests.  
1. His white and linen ones, which were peculiar unto the day of atonement, Leu. 16.4.  
2. His rich and glorious ones, which he wore in his ordinary service, that were for glory and beauty, Exod. 28.2. described at large throughout that whole chapter.  
But to speak particularly of one singular ornament of the high Priest, the Vrim and the Thummim; the grammatical signification of which, is lights, and perfections. It was to be put in the breastplate of judgement upon the high Priests heart, when he went in before the Lord, Exod. 28.30. And herein he was a type of Christ, the true high Priest, that stood up with Vrim and Thummim, Ezra 2.63. God's holy one, with whom his Vrim and Thummim, light of knowledge, and perfection of purity, were always to be, Deuter. 33.8. Two things are here typified concerning Christ's gracious endowments; the plenty and the excellency of them.  
1. The plenty of them, and therefore it is in the plural number, lights and perfections.  
2. The excellency of them, imported by the joining of the article in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those lights, those perfections: For this saith Ames in an oration of his touching this subject, is not without its emphasis, and might signify, that the light of his knowledge, the perfection of his purity surpasseth that of all other creatures.  
9 And lastly, The unction of Solomon Psal. 45.7. was a type of Gods anointing Christ's humanity with the holy Ghost, Act. 10.38. as appeareth by the Apostles application of the Psalmists words unto Christ, Heb. 1.9. Now Solomon's unction in the Psalm was not outward, visible, and ceremonial, with material oil,  
1. Because it is attributed immediately unto God. God, thy God hath anointed thee. Whereas the external anointing of Solomon at his coronation day, was by Zadock the Priest, 1 King. 1.38.  
2. It is preferred unto that of his fellows. God hath anointed thee &c above thy fellows. And how his external unction excelled that of his fellows, cannot be evidenced out of Scripture. But if we speak of an inward, spiritual, and metaphorical anointing of him, with gifts qualifying him for the office, and duty of a King, those that are here termed his fellows, fell far short of him. Solomon's wisdom excelled the wisdom of all the children of the East country, and all the wisdom of Egypt: for he was wiser than all men; then Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about, 1 Kings 4.30,31. Solomon therefore did very fitly typify Christ, whom God anointed with the oil of gladness above his fellows, in an higher and fuller sense than him. Here we have a twofold comparison of the infusion of gifts and graces into Christ's manhood: one of similitude; another of unequals.  
1. Of similitude: 'tis resembled unto an anointing: God hath anointed thee with the oil of gladness. And this oil, unto which Christ's habitual grace was likened, was not mere oil of Olive, but mixed with precious spices, compounded after the art of the Apothecary, or perfumer, as it is said of the sacred oil of the tabernacle, Exod. 30.25. and unto this oil there is an apt resemblance of the grace of the spirit in Christ, because it answereth all the properties and effects thereof. This oil was fragrant, yielding a sweet smell. And what is said of the name of Christ in general, is appliable unto his graces in particular, Cant. 1.3. Because of the savour of thy good ointment, thy name is as ointment poured forth, therefore do the virgins love thee. Oil strengthened the body, so the grace of the spirit strengthened Christ with might in the inward man, Eph. 3 16. It is said of him, Luk. 2.40. that he waxed strong in spirit, being filled with wisdom: and the reason of it is subjoined: and the grace of God was upon him. With this oil in those times they beautified their faces; Oil maketh man's face to shine, saith the Psalmist, Psal. 104.15. So the grace and holiness of Christ put a lustre upon him, and made him to shine gloriously before God and man. This oil was of a refreshing nature; and therefore used in feasts, and times of rejoicing. Whereupon it is termed the oil of joy, and opposed unto mourning, Is. 61.3. The grace of Christ's soul produceth gladness and joy unspeakable, and that both in Christ anointed, and his members, for whom he was anointed: and therefore it is very fitly styled the oil of gladness. The oil in those Eastern countries was so sweet, as that Manna is for pleasantness of taste compared unto it, Numb. 11.8. The taste of it was as the taste of fresh oil: or the best 
* Ainsworth.  moisture of oil. Thus the graces of Christ are delectable, and pleasant unto every soul, that feeds on them by faith, and devout meditation. The end for which Aaron and his sons were anointed, was to consecrate them, that they might minister unto the Lord in the Priest's office, Exod. 30.30. So the design in pouring forth without measure the true oil of anointing, the Spirit, upon the Lord Christ, was the consecration, authorising, and qualification of him, for the administration of all his offices.  
2. Here is a comparison of Christ's Unction with the spirit in point of quantity; a comparison of unequals: collatio majoris cum minoribus: He was anointed with the oil of gladness above his fellows.  
Here by fellows may be understood those that were such in a special or general manner.  
1. Those that were such in a special manner, by peculiar office, all Kings, Priests and Prophets: for they in those times were anointed; and therefore might in that respect be termed the fellows of Christ, who was anointed by God himself, to be the King, Priest, and Prophet of the Church. And he was anointed above these his fellows; because all these three offices were conjoined in him, & in dignity surmounted theirs. Besides, his abilities for them were vaster than theirs.  
But 2. the fellows of Christ may be understood in a general way (unto which interpretation I incline, as the more probable) of those, that are such by that vocation, which is common unto all beleivers: for they are all consorts and sharers with Christ in the unction of his spirit, and thereby are made Kings and Priests unto God, Revel. 1.6. But now they were his fellows, not in a way of equality, but only in a way of subordination. He was anointed above these his fellows extensively, in regard of the number of his gifts and endowments; intensively, in respect of the degree or measure. For the spirit was not given by measure to him, Job. 3.34.  
2. Of this fullness that was to be in Christ, there ran divers prophecies under the Old Testament.  
The first is that of Isaiah, 11.2. And the spirit of the Lord shall rest upon him. Others may have some feathers of the dove, as it were, the first fruits of the spirit only: But upon him there descended the dove itself, the whole entire spirit; fons omnis spiritus sancti (saith Hierome upon the words) all the gifts and graces of the spirit: The spirit of wisdom and understanding; the spirit of counsel and might; the spirit of knowledge, and of the fear of the Lord. And this descent of the spirit on him was not, ut avolaret, sed jugiter permaneret, as the same Father hath it, It was to rest upon him. Answerable to which was the record that john bore, saying; I saw the spirit descending from heaven like a dove, and it abode upon him, John 1.32.  
2. A second prophecy concerning this particular, we have in Daniel 9.24. where the Angel Gabriel informed Daniel that Christ was to be the most Holy. Seventy weeks are determined to anoint the most holy. The most holy he was to be, not only essentially, as God, but also as man; and so too, not only by the assumption of the word, but also by the sanctification of the spirit, by infusion of such an unmeasurable fullness of habitual holiness, as wonderfully exceedeth the joint and cumulated holiness of all either Saints or Angels.  
A third Prophecy (and I will trouble you with no more) is Zachary 3.9. For behold the stone that I have laid before Joshua: upon one stone shall be seven eyes, behold I will engrave the graving thereof, saith the Lord of hosts. Unto which place answereth that in the Revelation of Saint John, chap. 5.6. And I beheld, and lo, in the midst of the throne, &c stood a lamb, having seven horns, and seven eyes, which are the seven spirits of God. 
See Pemble on the place.  The stone in that place of Zachary is the chief corner stone, the head of the corner, Christ Jesus, God blessed for ever. By eyes, is meant knowledge, wisdom and providence. By seven, is denoted perfection and sufficiency. By engraving the graving thereof, is signified the beautifying, and as it were polishing of Christ's humane nature, with all excellency of either gracious or glorious endowments. So that the words may be thus paraphrased. Behold, I have laid in Zion for a foundation a stone, a tried stone, a precious cornet stone, a sure foundation, Is. 28.16. And this stone shall not be like the stones of the material Temple, a dead and senseless, but a living and quicksighted stone: upon this stone shall be seven eyes, a fullness of providence and wisdom. This stone shall not be a rude, rough, unwrought, and unpolisht, but a most curiously carved, and an artificially engraved stone, indeed the most beautiful of the whole building. Behold I will engrave the graving thereof, saith the Lord of hosts. The Prophet alludes (think interpreters) unto the costly and curious workmanship of the stones of the Temple, which did in some weak manner set forth the riches and excellency of Christ's gifts and graces.  
These forementioned prophecies receive much light from those many vulgar, and obvious similitudes, under which the fullness of Christ's grace is figured in scripture. I will touch but on a few.  
1. It is compared unto an excelling, and surpassing beauty, which is resembled unto that of the rose of Sharon, and lily of the Valleys, Canticl. 2.1. and is set out with most exquisite attire, and ornaments, sweet perfumes and precious ointment. Behold, thou art fair my beloved, yea pleasant, Cant. 1.16. My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of Doves by the rivers of water washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the Berill: His belly is as bright Ivory, overlaid with Saphires. His legs are as pillars of marble, set upon sockets of fine gold: His countenance is as Lebanon, excellent as the Cedars. His mouth is most sweet, yea, he is altogether lovely, Canticl. 5.10,11,12,13,14,15,16. He is the desire of all nations; and the allurement of all hearts, that look upon him. Hagg. 2.7. All his garments smell of myrrh, and aloes, and Cassia, Psal. 45.8. He is anointed with the oil of gladness above his fellows, Psal. 45.7. Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the Virgins love thee, Cantic. 1.3. What is said of his Church, Cant. 3.6. may be applied unto him in a fare greater eminency: he is perfumed with myrrh and frankincense, with all powders of the merchant. In Revel. 1.13. he is girt about the paps with a golden girdle. On which words, that industrious Gentleman Mr Leigh hath this annotation. His girding about the paps and breasts signifieth, that there is no defect, or aberration in any motion or affection in our Saviour Christ, but every thought, and inclination of his heart, is kept in order by the fullness of the spirit: and he parallels it with Esay. 11.5. righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins: that is, he shall have so much of righteousness and faithfulness, as that it shall serve him for a girdle: By it he was girt; that is, sufficiently prepared and made ready for execution of his office.  
2. Christ's fullness of grace is set forth by the similitude of an apple tree. As the apple tree among the trees of the wood, so is my beloved among the sons. As the Apple tree (saith Ainsworth upon the words) hath more variety of fruits, than any other tree, that groweth, (that it is not easy to reckon up the many sorts of Apples of different taste) so Christ excelleth in variety of graces, etc. The Chaldee Paraphrast expoundeth this of the pomecitron tree; but for the cause aforesaid I would not (saith he) restrain it to any one kind, that the fullness of grace and truth, which was in Christ, might here be observed. The best of the sons of men are in comparison of Christ but as trees of the wood: they are either barren, or else they yield no fruit but what is at least in part sour, and unsavoury. But now Christ is like an appletree, because his graces do as fare transcend those of the choicest saints, as the sweetest apples do sloes, graks, or acorns.  
3. Christ's fullness of grace is set forth by the expression of a fountain. A fountain of gardens, a well of living waters, and streams from Lebanon, Canticl. 4.15. A fountain shall come forth of the house of the Lord, and shall water the valley of Shittim, Joel. 3.18. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness, Zach. 13.1. Christ was full of grace, as a fountain of waters. Now in the narrowest fountains there is such a plenitude of waters, as is always living, never decaying. Whereas let the greatest pits and torrents be never so full, yet the water in them will still grow less and less, But of this before.  
Christ 4. for his fullness of grace is compared unto the sun, Mal. 4.2. The sun of righteousness. Whereas the best of the saints were but stars, and beams of righteousness. And however one star differ from another in light, and magnitude, yet they all come short of the sun. The light of the sun is enough for the whole visible world. The righteousness of Christ is sufficient for all the members of the Church. No eye can overlook the light of the sun. No faith can comprehend, or overclaspe the righteousness of Christ. He was a sun of righteousness.  
5. Christ for his fullness of grace is resembled unto a King. He is a king of righteousness, Heb. 7.2. And therefore he hath an abundance, even a kingdom of righteousness. For being a king of righteousness, it is probable, that he is not poor in it, but that he hath even riches, and treasures thereof to dispense, beyond the capacity, or comprehension of all the faith, that is, ever was, or shall be in the world.  
6. The unmeasurable plenitude of Christ's grace, and holiness, is lastly figured under the similitude of riches, and treasures. There are unsearchable riches in Christ, Eph. 3.8. And one branch of these riches is his grace, and wisdom. Now riches denoteth not only the precious worth, and high value, but the plenteousness also, the fullness of a thing. Christ therefore was full of grace, and wisdom. But in Christ's grace, and wisdom, there was not only plenty, but immensity; There was no end, or bottom of his riches; they were unsearchable riches. In him are hid all the treasures of wisdom and knowledge, Col. 2.3. and what is spoken of knowledge, may be said of all other habitual gifts, and graces in Christ. The metaphor of treasures, as that of riches, signifieth two things. 1 That the knowledge and wisdom of Christ's manhood are precious qualities, they are treasures: and treasures are made up, not of priceless pebbles but precious metals, gold, and silver, or rich pearls, and Jewels. Wisdom is better than rubies: and all the things that may be desired, are not to be compared to it, Prov. 8.11.  
2. That the Manhood of Christ is enriched with knowledge and wisdom in a very full and transcendent measure. The Apostle saith not, In him are hid knowledge and wisdom, but the treasures of knowledge and wisdom: some few pieces of silver and gold, nay some pretty tolerable sums, amount not to treasures: They are vast heaps. Even so not a measure, but a fullness is required unto the treasures of knowledge and wisdom. But now in Christ were not only some treasures, but all the treasures. In whom are hid all the treasures of wisdom and knowledge. As the term treasures, points us unto the abundance and fullness: so the Epithet all, all treasures, plainly noteth the redundance, and all-fulness of his knowledge and wisdom.  
There is in Christ's knowledge a threefold fullness: a fullness of sorts or kinds, a fullness of degrees, a fullness of objects.  
1. A fullness of sorts or kinds; wisdom and knowledge; wisdom, which regards things dogmatic; and knowledge, which respects things practical. The spirit of wisdom and understanding, the spirit of counsel, &c, the spirit of knowledge, etc. Isaiah 11.2. The difference betwixt which, interpreters on the place 
* 
Septem sunt Spiritus Sancti dona, quibus h●mo tam in ratione quam in appetitu perficitur ad virtutum opera consummanda, donum sc. sapientiae, intellectus, consilii, fortitudinis, scientiae, pietatis, & timoris. Ratio autem est speculativa & practica, & in utraque consideratur apprehensio veritatis, quae pertinet ad inventionem, & judicium de veritate. Ad apprebensionem igitur veriettis porsieitur specul●tiva ratio per intellectum: practica verò per consilium, ad rectè autem judicandum speculativa quidem per sapientiam, practica verò per scientiam persicitur. Appetitiva autem virtus, in his quidem quae sunt ad alterum, perficitur per pietatem: in his autem quae sunt ad seipsum, perficitur per fortitudinem contra timorem periculorum: contra concupiscentiam verò inordinatam dilectabilium per timorem.  
Wisdom is in respect of things divine: understanding of the first principles; science of conclusions; counsel of things to be done: fear maketh men decline from that which is ill, and strength confirmeth them to overcome the difficulties wherewith welldoing is beset. Field of the Church, book 5. chap. 14. pag. 435. See also the second Edition of out new Annotations upon the place.   Aquinas 1 a. 2ae. quaest. 68 Art. 4. and the commentators on him, Dr. Field, and others, have attempted to set down, with what success I will not undertake to determine, but refer it to the judgement of the learned reader. The Schoolmen reckon up three sorts, or kinds of Christ's created knowledge.  
1. The knowledge of the beatifical vision. 2. Infused knowledge. 3. Acquisite knowledge.  
1. The knowledge of the beatifical vision, scientia beata, and for this they quote, joh. 3.13. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the preterperfect tense, and signifieth that Christ was then already ascended into heaven which could not be true of a bodily ascent, but of a spiritual, by the beatific vision. But by the sight of God's essence we cannot know the decrees of God, or the creatures in themselves: for the Angels enjoyed it, and yet know not thereby the day of judgement, Mark. 13.32. nay they were ignorant of the manifold wisdom of God according to the eternal purpose, which he purposed in Christ Jesus our Lord. Which was made known unto them by voluntary revelation, and manifestation of the same, Eph. 3.9,10,11. The glorious saints have an uninterrupted vision of the Deity, and yet cannot by virtue of it discern any thing concerning the affairs and occurrences of this life. Abraham is ignorant of us, and Israel acknowledgeth us not, Esay. 63.16. This knowledge therefore was not enough for Christ.  
But in the second place, there was in him an infused knowledge, by which especially he knew things, that were not knowable, or discernible by the light of nature, or reason: He was filled with wisdom, and the grace of God was upon him, Luk 2.40. The wisdom with which he was filled, was from the grace of God upon, or in him. Of this wisdom he shown forth such effects, when he was but twelve years old, as bred astonishment in all his auditors, vers. 46, 47. They found him in the Temple, sitting in the midst of the Doctors, both hearing them, and ask them questions. And all that heard him, were astonished at his understanding and answers. For it they farther allege, Heb. 10.5,6,7,8,9. Hence Suarez, Becanus, and others generally thus argue. The Apostle here saith expressly, that Christ in his first coming, or entrance into the world, knew the will of the father, and the mystery of our redemption, knew that God would not be pacified, or appeased with mankind by Mosaical sacrifices, but by his bloody death, and passion. And this will of God he himself accepted, and hereupon voluntarily offered his life for the ransom of mankind, and thereby purchased our sanctification.  
3. There was in him an acquisite, or experimental knowledge, gotten, and gained by experience; and for this they quote, Hebr. 5.8. Though he were a son, yet learned he obedience by the things which he suffered.  
2. There was in his knowledge a fullness of degrees: and therefore his increase in wisdom, spoken of Luk. 2.52. is extensive only, and not intensive.  
3. There was in his knowledge a fullness of objects. Some Schoolmen have affirmed, that Christ, as man, even in this life, knew all creatures possible. Most of them aver, that he knew all things past, present, and to come. Becanus limits the extent of Christ's infused knowledge only unto all things concerning men, Angels, and himself. We for our parts shall presume only to say, that he always knew all things, in every article of time, that then was necessary for our salvation, and the execution of his own office. Distinguish we must betwixt his state of humiliation, and exaltation.  
1. In his state of exaltation, and glory, he exerciseth in order unto his Church a Lordship, and dominion over all things. And it is very probable, this his knowledge is as vast as his Empire. Cyrus knew the names of all his soldiers: and therefore it is unlikely, that Christ's humanity should be ignorant of any thing made subject unto it. He is to be judge of men & Angels, as he is the son of man. The father hath given him authority to execute judgement also, because he is the son of man, John 5.27. And therefore, as man, he knoweth all things, that are to come within his cognizance, as judge. The very secrets of men, Rom. 2.16. The hidden things of darkness, and the counsels of the heart, 1 Cor. 4.5. But now this knowledge of Christ, as man, is not by force of the humane nature, but by infusion, or revelation from the divine.  
2. As for his state of humiliation, the fullness of his knowledge in that was consistent, 1. with the nescience of divers things. He knew not, as man, the day of judgement, Mark. 13.32. the barrenness of the figtree, Mark 11.13.2. With increase in his knowledge: For in Luke 2.52. He is said to increase in wisdom and stature, etc. He is said to increase in Wisdom, in the same sense, wherein he is said to increase in stature: for they are both coupled together by Luke: But he increased in stature really, indeed, and in truth, and not only in the opinion of men; and therefore also there was a reality in the growth of his wisdom. For this also our Divines usually allege, Luk. 2.40. And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him. The word translated filled, denoteth three things.  
1. The fullness, that was in the wisdom of Christ: He was full of wisdom.  
2. The dependency of it upon its efficient; Christ, as man, was filled with wisdom, to wit, by God. The humanity did not, could not fill itself, but was replenished by the Deity.  
3. We have here implied the Antecedent, or terminus à quo of this his fullness, to wit, a denial of the antecession thereof. The Child grew, etc. and was filled with wisdom. He was filled then, and not before. The manhood was always even from the very first moment of its conception full of wisdom, according to the first act: And yet we see here, there is a fullness of wisdom de novo accrued unto him, to wit, in regard of actual apprehension.  
Against this Bellarmine tom. 1. De Christo. l. 4. c. 2. allegeth, Esa. 11.1,2. There shall come forth a rod out of the stem of Jesse, & a branch shall grow out of his roots. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. All understand the place of Christ, who is said to be a rod coming out of the stem of Jesse, and a branch growing out of his roots, even in his very conception, and even then the descent of the spirit of the Lord was upon him; And therefore the soul of Christ learned nothing afterwards, which before he knew not. The very same thing all those places signify, where Christ is said to be anointed by God with the spirit, Psalm. 45.7. Esay. 61.1. Act. 4.27. and 10.38. For the Angels termed him Christ, that is anointed, Luk. 2.11. as soon as he was borne of the Virgin. Unto this he addeth John 1.14. for there that clause full of grace, seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the nominative case of the masculine gender, aught to be coupled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated the word, and therefore it followeth, that the word was no sooner incarnate, made flesh, but it was forthwith full of grace, and truth: This Bellarmine.  
Unto this Ames 
Bellarm. En●rv. tom. 1. lib. 2. p. 82, 83.  giveth this full, though brief answer. 1. We grant, that Christ was anointed with the spirit of wisdom from his very conception, so that the denial hereof is to no purpose sophistically anticipated by Bellarmine, as if it were our defence. But even as the divine nature did in some manner shut up or conceal and hid its majesty in itself in the humiliation of Christ, that it might not show forth that dignity, which afterwards appeared in his exaltation. So also that spirit of wisdom was held in or restrained, that it might not be put forth presently in perfection, but by little and little, according to the state of Christ. 2. There is a spirit of wisdom, wheresoever there is ability or promptness, of understanding easily all things, which are necessary to be known, as occasion requireth; Although all singulars be not actually known. 3. That wisdom, which is perfect intensively, and in the first act, may be increased in the second act, and by extension unto new objects. 4. Even those amongst the Papists themselves, who ascribe some knowledge unto Christ, full and perfect every way, from the beginning, do yet confess concerning an acquisite knowledge, that Christ hath grown and increased therein, not only in regard of the effect, or according to the experience thereof, but also according to the essence or habit of the knowledge itself. Of this acquired knowledge it is, that Aquinas saith, part. 3. quaest. 12. Art. 2. that it was always perfect, secundum tempus, sed non simpliciter, & secundum naturam.  
The Lutherans from this place Col. 2.3. argue for the communication of Omniscience unto the humanity of Christ. In Christ man are hid all the treasures of wisdom and knowledge, and therefore as man, he is omniscient.  
For answer; All treasures may be said to be in the manhood of Christ, either simply, or in comparison of other creatures. In the Deity of Christ only all treasures of wisdom, and knowledge are simply, and absolutely: and in his humanity all treasures may be said to be, as it is 
i Si Apostolus loquitur de Christo secundum humanitatem, dicendum est, in Christi humanitate esse omnes Thesaur●s sapientiae & scientiae collective, qui in Angelis & hominibus sunt divisive. Nam quicquid sapien tiae & scientiae est divisim in Ange'is, & heminibus, hoc conjunctim est in Christo sccundum humanitatatem. Becan. Sum. ●he. tom. 5. pag. 878.  compared with all, either men, or Angels, for in respect of them, he hath an unmeasurable treasury.  
Unto this truth concerning the fullness of habitual grace in Christ, of all the sacred writers, besides our blessed Apostle, the Beloved disciple of our Saviour, Saint John, giveth the clearest, and plainest testimony, and that especially in these two following places.  
The first place is, John. 1.14. And the word was made flesh, and dwelled among us, full of grace and truth. Where by grace some understand all moral virtues, that perfect the will, and affections; and by truth, all intellectual virtues, that adorn, and beautify the understanding. Full he was of grace, to sanctify; full of truth, to enlighten: Full of grace, because the life; full of truth, because the light of men: Full of grace, to expel our sins; Full of truth, to dispel our ignorance. The descant is Bonaventures on the place.  
A second place, with which I will conclude, is John 3.34. God giveth not the spirit by measure unto him. There is plenitudo vasis, and plenitudo fontis: the fullness of a measure or vessel, and the fullness of a fountain. The fullness of grace in the saints was like the fullness of a measure: They had the spirit, but in measure. Unto every one of us grace is given according to the measure of the gift of Christ, Ephes. 4.7. As God hath dealt to every man a measure of faith, Rom. 12.3. Whereas the fullness of Christ was the fullness of a fountain, without measure. He gave not the spirit by measure unto him. Now the Spirit was the cause, and ground of all grace, and holiness. Having that then, not by measure, but in all fullness, he must needs have of grace a fullness. He was filled with the spirit of grace, anointed with it all over: Therefore full of grace.  
And so having done with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ: And after I have showed you that it is so, to show you now, why it must be so.  
The Schoolmen note, that in Christ there is a threefold grace. Gratia unionis; Gratia unctionis, seu habitualis; Gratia capitis. The grace of union: the grace of unction, or habitual grace: the grace, or gift, of being head over the Church. Now the plenitude of his unction, the fullness of his habitual grace, may be demonstrated from his grace of union, from his grace of headship.  
1. From his grace of union. 
k Christus habuit gratiam in summo secundum perfectissimum modum quo haber● potesi & hoc quidem apparet, ex propinquit ●e animae Christi ad causam gratiae. Dictum est enim quod quanto aliquod ●eceptivum pr●pinquius est causae ●…fiuenti, tanto abundantrùs recipit Et ideò anima Christi, quae propinquius conjungitur Deo inter omnes creaturas rationales, maximam recipit influentiam gratiae ejus. Aqu●nas. part. 3. quaest. 7. art. 9  The nearer a thing is to its cause, from whence proceedeth any good, the more plentifully doth it partake of its influence. Every person, the nearer he is linked unto earthly Potentates, the more he hath prerogative before others more disjoined. Now the divine nature is the fountain, and that bottomless, and infinite, of all grace, From it cometh every good, and perfect gift. And the humane nature of Christ is joined unto it, in the nearest, in a personal union. A congruence therefore was it, that there should be a derivation unto it of an abundance of grace. Unmeet were it, if in that nature, in wh●ch there dwelled bodily an all-fulness of the Godhead, there did no● also dwell habitually an all-funesse of grace.  
2. It may be demonstrated a gratiâ capitis, from his being head unto the Church. For in the head of the body mystical grace is to reside in all eminency, and perfection, both of parts, and degrees. Even as in the head of the body natural, there is a fullness of sense, All the five senses. Whereas in the rest of the members there is but one sense, the sense of touch, or feeling. The illustration is not mine, but Austin's, in the latter end of his 57 th' Epistle ad Dardanum.  
But this will be more appparent, if we will consider, that Christ under this relation of head, is to be causa efficiens, and exemplar is, the principle, and pattern of grace, and holiness unto us, to fill up the emptiness of grace in us, to expel the fullness of sin out of us. And then to enable him for the discharge of all this, an all fullness of grace was a requisite qualification.  
1. Christ under the relation of head was to be a 
l Christus habuit gratiam in sum●o secundum per fec●…ssimum modum quo haberi potes●. Et hoc quidem aptaret ex comparatione ejus adeffect 'em: Sic enim recipiebat anima Christi gratiam, ut ex eâ quodammodo transfunderetur in alios: Et ideò oportuit quod haberet maximam gratiam, ficus▪ ignis, qui est causa caloris in omnibus calidis, est maximè calidus. Aquin. quaest. 7. Art. 9  principle, and fountain of grace, & holiness unto his Church. Even as the head in the natural body is the cause of sense, & motion in the members; and therefore of grace, and holiness, there must be in him an all-fulness. Even as in the sun, the fountain of light, from whom the moon, and stars borrow all their light, there is a fullness of light. As in the Sea, the original of all waters, there is a fullness of waters. As in the fire, the principile of all elementary heat, there is a fullness of heat. Grace, and holiness, was conferred upon Christ, not as a private, but as a public person, as the head of his Church, as the universal principle of grace, from whence there was to be a redundance, and overflowing of it upon all his members. Of his all fullness all are to receive, John. 1.16. And therefore there had need to be such an abundance and plenitude thereof in him, as that in 
m Sed quaeres, quanta sit haec intensio gratiae Christi, quantumque excesserit aliorum hominum vel Angelo. rum gratias. Respondeo, hoc minime posse constare; verisimile tamen esse tantam esse hanc unicam gratiam animae Christi, ut omnes a'ias in se complectatur, & excedat, ita ut si concipiamus ex omnibus aliorum hominum & Angelorum gratiis inter se conjunctis unam consurgere habentem omnes illos gradus intensionis, intensio gratiae Christi totam illam vel aequat, vel superat. Ratio est, quia sidignitas animae Christi verbo unitae secundum se confideretur, digna erat summae gratiae, si esset possibilis, quià verò haec impossibilis est, definita est per divinam sapientiam summa quaedam gratia, quae maximè esset consentanea dignitati, & muneribus Christi, tota verò illa intensio optimâ ratione convenit Christo; tum propter dignitatem personalem; tum quia est universalis fons gratiae, in quo tota debuit congregari, quae in alios erat diffundenda▪ ergo credibile est ità factum esse, quià juxta regulam August. lib. 3. de lib. arbitr. cap. 5. id quod vera ratione melius esse occurrerit, id credendum est fecisse Deum. Suarez in tert. part. Thomae disp. 22. se●t. 2. pag. 397.  comparison of it, all the grace, and holiness in the world, though heaped into one subject, of never so wide a capacity, should yet be but as a drop to the Ocean, as a beam to the Sun, the least spark to the whole element of fire.  
2. Christ under the relation of head, was to be an exemplary cause, a pattern, and rule of Grace, and holiness, unto which ours must be proportioned. We must be holy, as he is holy, conformed unto his image, Rom. 8.29. Now primum, & optimum in unoquoque genere (saith the Philosopher) is mensura & regula caeterorum. The rule, and measure of the rest in a kind, is to be the best, and chiefest of that kind. Of living creatures, we see the rule and measure is the perfectest, to wit, man; in whom we have couched, and that after an eminent manner, all the fullness of life, all the degrees, and ranks of life, the vegetative, the sentitive and reasonable life, together with all the operations of each of these. Even so of those, that live the life of grace, the rule and measure is to be the most perfect, to wit, Christ Jesus; in whom the father decreed that grace should dwell in all perfection. If we set either to ourselves, or others, a sampler to work after, we will frame it as perfect, and absolute, as we can. God hath set, and drawn Christ for a copy, unto which our sanctity must be conformed. And will God (think you) design any other besides a perfect, full, and complete copy. Shall there, can there be any imperfection in the Almighty's draught of an examplar? Must our grace and holiness answer Christ's exactly; and shall not his grace and holiness then be fully exact?  
Christ, thirdly, under the relation of head is to fill up that emptiness of grace, which is in us. Even as the head in the natural body is to supply the defects and wants in the members. By nature there is in us an universal nakedness, and emptiness; and emptiness of light, beauty, rectitude, peace, holiness, happiness in our whole man; A general ineptitude, and indisposedness towards whatsoever is good; nay in the best, even after regeneration, who have of grace a fullness in regard of parts, there is yet an emptiness in respect of degrees. The measure of their graces is still defective. Now Christ, in that he hath undertaken to repair, and restore us unto our primitive condition, is to fill up this total emptiness, which is naturally in all of us; this gradual emptiness, which is also in the best of us: and he that must thus supply our emptiness, must himself be possessed of a fullness. He that is to satisfy the craving and demands of our extreme poverty, must have unsearchable riches. He must have all the treasures of wisdom and knowledge, answerable unto our unconceivable ignorance. Because our flesh is devoid of grace and truth; In it dwelleth no good thing, Rom. 7.18. therefore that flesh, which the word was made, for the redemption of ours, was to be replenished with all good things, was to be full of grace and truth.  
Fourthly and lastly: An all-fulness of grace was necessary unto Christ, in that as our head, he was to expel the fullness of sin out of us. By nature, we are filled with unrighteousness, Rom. 1.29. We are full of filthiness, and deformity in flesh and spirit, and overspread from the head to the foot with blains, and putrefactions. All the faculties of our souls are full of sin. Our minds are full of vanity, and darkness. Our consciences are full of impurity, and insensibleness. Our hearts are full of unbelief, impenitency, folly, hypocrisy, and hardness. The heart of the sons of men is full of evil, Eccles. 9.3. Our wills are full of contumacy, rebellion, and stoutness. And as there is a fullness of sin in the powers of our souls, so also in the members of our bodies. Our tongues are full of deadly poison, Jam. 3.8. Our eyes full of adultery, 2 Pet. 2.4. Nay there is a fullness of sin, as in our natures, so in our actions and services. Our alms, prayers, sermons are full of sin. Now one depth calleth for another, one fullness for another. The depth, the fullness of sin in us, for a depth, a fullness of grace in Christ. The treasure of sin, the treasure of an evil heart in us, Math. 12.35. for all the treasures of wisdom, and grace in him. The strong man is not overcome, and driven out of the house, but by a stronger, Luk. 11.21. The kingdom and dominion of sin in us, cannot be overthrown, but by a King of righteousness. Our souls are so bespotted, as that there is no cleansing of them, but by the lamb of God, who was without blemish, or spot. The fullness of sin cannot be driven, and chased out of our souls, but by Christ, in whom there was a greater fullness of grace. And this, though not enough, must now suffice, for demonstration of the congruity, and necessity of the dwelling of an all▪ fullness of grace in Christ.  
The uses that I shall make hereof, shall be of 

Information.  
Refutation.  
Consolation.  
Exhortation.    
1. Then to begin with the uses of Information, which shall be two.  
1. From the dwelling of all fullness of habitual grace in Christ, we may infer his qualification, and fitness for all his offices.  
1. Hereby he was qualified for his Priestly office. For he was holy, harmless, undefiled, separate from sinners; and such an high Priest became us, Hebr. 7.26.  
2. Hereby he was fitted for discharge of his Kingly office. For this 
n Exponimus voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propterca vers. 3. non de causa consequen●…s sed de causa consequentiae, non ut amor justitiae etc. sit causa, cur Deus unxerit hunc regem oleo laetitiae, sed ut unctio causa sit tanti amoris & odii. Quasi diceret, unxit te propterea, id est, in eum finem, ut diligeres iustitiam vel Dilexisti justitiam, quia unxit te oleo. Sic Augustinus in hunc locum, propterea ut diligeres justitiam, & odio prosequereris iniquitatem, unctus es. Rivet. in locum.  end, or intent, God anointed him with the oil of gladness above his fellows, that the sceptre of his kingdom might be a sceptre of righteousness. That he might love righteousness and hate iniquity, Heb. 1.8,9. Psalm. 45.6,7.  
3. All the treasures of wisdom and knowledge are a sufficient furniture for execution of his Prophetical office. Who so meet to be the great Prophet of the Church, as he, that is infallibly true in all that he saith? And the Baptist asserts the perpetual infallibility of Christ's testimony from the unmeasurableness of his gifts and graces, Joh. 3.34. In ver. 33. he sets down what honour belief of Christ's testimony yields unto God, to wit, subscription unto, and confirmation of his veracity, He that hath received his testimony hath set to his seal, that God is true. And this he proves, because his testimony is always the testimony of God: For he whom God hath sent, speaketh the words of God, ver. 34. Ordinary Prophets did not always speak the words of God, but sometimes they spoke out of their own private spirit, and not as Prophets, having the spirit of prophecy upon them, as is plain in Samuel, 1 Sam. 16.6. and Nathan, 2 Sam. 7.3. But now Christ, whom God hath sent singularly, and eminently, as the chief of all his ambassadors, speaketh only the words of God, so that his testimony is simply, and absolutely divine. And of this he assigneth the reason, ground, or cause, in the following words, for God giveth not the spirit by measure to him.  
Secondly, Hence we may be informed, that if Christ had lived in these our days, he would have been extremely hated by all carnal and unregenerate men, who yet carry a very great outward, and ceremonious respect unto him, and profess a deep detestation of all that had any hand in his murder and crucifying: For there is nothing that they so much malign, as holiness; and therefore their malignancy against Christ, the most holy, would have been unspeakable. If but some few, and faint, some broken rays or beams of grace shine in the life of a member of Christ, this presently makes him the butt of their malice: And therefore if they had conversed with Christ in the days of his flesh, they would have accounted him of all persons living, the most odious. They, that disgust the drops of goodness in his, would never have relished the fountain, and ocean thereof in himself. They look with envy upon stars of the least magnitude in the Church's firmament; And therefore the sun of righteousness could not but be a most unpleasing object unto them. They loathe the least measure of the spirit: and therefore what would their abhorrence have been of him, unto whom God gave not the Spirit by measure? They contemn, and deride that anointing, which believers receive from the holy one; and therefore the unmeasurableness of his own unction would have ministered unto them ample matter for their contempt and derision.  
Secondly, this point may serve for confutation of a passage in the Learned Dr Hammond against Mr Cawdrey, to wit, that Christ's love of God was capable of farther degrees. That I do not fasten this tenet wrongfully upon him, will appear unto any rational man by his own words, which I will therefore transcribe.  Dr Hammond, pag. 222. 
In the next place he passeth to the enforcement of my argument from what we read concerning Christ himself, that he was more intense in prayer at one time then another, when yet the lower degree was sure no sin; and prepares to make answer to it, viz. that Christ was above the Law, and did more than the Law required, but men fall short many degrees of what is required. But sure this answer is nothing to the matter now in hand, for the evidencing of which that example of Christ was brought by me, viz. that sincere love is capable of degrees. This was first showed in several men, and in the same man at sever all times, in the several ranks of Angels, and at last in Christ himself, more ardent in one act of prayer then in another.  
The conclusion which the Dr undertakes to evidence, is, that sincere love is capable of degrees. Now this the example of Christ will never prove, unless it infer, that Christ's love of God was capable of degrees, more intense at one time then at another. If Christ's greater ardency in one act of prayer, then in another, doth not argue a greater fervency in his love at one time, than another, this argument from Christ's praying more earnestly, will never reach the proposition, for which it was brought. Indeed in his treatise of Will-worship, p. 24. he minceth the matter, and speaketh more cautelously: It is possible (saith he) for the same person constantly to love God above all, and yet to have higher expressions of that love at one time then another. Thus we read of Christ himself, Luk. 22.24. etc. But of this we may say, as he doth of Mr Cawdrey's answer: It is nothing to the matter now in hand. Because there may be a gradual difference in the expressions of the same love, for degree. Christ's death for us was a higher expression of his love of us, than his poverty, hunger, thirst, etc. and yet they might proceed from a love equally intense.  
His Argument then (you see) from Christ's example, will not serve his turn, unless it conclude a greater intention in his love of God at one time, then at another. And the falsehood of such an assertion is evident from the point here handled, and confirmed, the absolute fullness of Christ's grace, which by the general consent of the Fathers and Schoolmen was such, as that it excluded all intensive growth. It was a sequel of the personal union; and therefore it was from the very first moment of his conception. The Word was no sooner made flesh, but it was forthwith full of grace, & truth. His love of God was uncapable of farther degrees; unto whom God gave not the spirit, that is, the gifts, and graces of the spirit, by measure. But unto Christ God gave not the spirit; that is, the gifts & graces of the Spirit, by measure, Joh. 3.34. therefore his love of God was not capable of farther degrees. There have been some, that here by Spirit have understood the Godhead of Christ, which was given unto him, as Son, by eternal generation, as man, by the Hypostatical union. But whether the Doctor will embrace either of these expositions, I cannot divine. Indeed many learned men have thought, that the Spirit of Christ may signify his Godhead, in distinction from, or opposition unto either his flesh, Rom. 3.4. 1 Tim. 3.16. or blood, Heb. 9.14. yet that standing single, and absolutely by itself, without such comparison, it should have any such signification in Scripture, can never, I am very confident, be made good by the Doctor; and therefore I shall acquiesce in the common interpretation, which giveth an utter and total overthrow unto the Doctor's opinion. Unto it also the Schoolmen are generally opposite, as will soon be confessed by those that will peruse such of them as comment in tertiam part. Summae Aquinatis quaest. 7. art. 12. and in tert. lib. sentent. distinct. 13.  
The Scotists think, that in grace, and consequently in the love of God, there is a maximum quod sic, impertransibile per divinam potentiam absolutam: and then they conceive, that there is a great condecency in the clothing, dignifying, or beautifying of Christ's humanity therewith. Because of all other creatures, it was most straight & nearly conjoined with the Deity, the author of grace, & also for that it was by God designed to be the universal principle, and fountain of grace unto all the Saints, that ever were, are, or shall be in the world.  
The Thomists dare not adventure so fare herein; but yet Thomists & Scotists are unanimous in asserting, that the grace of Christ's humanity was in regard of God's ordinary power, ever summa, both positiuè, and negatiuè: that is, for degrees, it was always at the highest, so that it could never be matched, or surmounted. The reasons of Aquinas for this, dilated on at large by his commentatours are two, ex parte formae, scil. ipsius gratiae; and ex parte subjecti, scil. Christi.  
1. Ex parte formae, ipsius gratiae. The habitual grace of Christ was referred unto the grace of union, as a consequent ornament of it; and therefore in all congruence it was to be suited and proportioned unto it. Now the union of the manhood with the Godhead was the greatest, that a creature was capable of, and therefore congruent, that the degree of Christ's habitual grace should be the highest, that the wisdom of God hath allotted unto intellectual creature.  
A second reason is taken ex parte ipsius subjecti, scil. Christi. Christ was not puré viator, but in his soul, he was also comprehensor, and that from the first instant of his Incarnation. He always therefore in his soul enjoyed heaven, happiness, the beatifical vision: and therefore all his graces, and consequently his love of God were in termino, and therefore could not admit any further degrees. It is not to be denied, but that by special dispensation there was some restraint of the influence of his happiness, or beatifical vision, in the whole course of his humiliation, and particularly in the time of his doleful passion. But surely it seems very improbable, and no ways sortable unto the state of Christ's blessedness, for his grace and holiness, the image of God in him, his love of God, etc. to be liable unto perpetual motion and augmentation.  
But let us hear the Doctor's objection, and consider of what weight it is. It is taken out of Luke 22.44. And being in an agony, he prayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more earnestly: that is, he was more ardent in prayer then at other times. And hence he must infer, that his love of God was more fervent then at other times: or else this instance of Christ's will not be home unto that, for which it is urged.  
For answer: 1. The vulgar translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prolixiùs: and if this version be good, then there is no place for the Doctor's objection. But 2. Suppose we stick unto our own translation, yet the place may fairly be so interpreted, as that it may no ways advantage the purpose of the Doctor. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more earnestly, may be considered in reference unto either the object, unto whom he prayed, God; or the matter, against which he prayed, the evils with which he conflicted in his agony.  
1. Then he did not in his agony pray more earnestly then at other times, if we consider his prayer in reference unto the object, unto whom it was, God. The Religion, and inward worship of his prayer, was for degrees always alike equal. His trust and dependence upon God, love of, zeal and devotion towards God, from which all his prayers flowed, were not at one time more intense then at another.  
But now 2. he prayed more earnestly in his agony, then at other times, in regard of the matter, against which he prayed, the evils that he encountered with, which if they were not greater, than those that he deprecated in the former prayer ver. 42. yet at least they made a greater impression upon his humane nature: for they put him into a bloody sweat. Being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground.  
I hope I shall not incur the displeasure of the Doctor for my boldness in presuming to examine this passage in him. And I profess for mine own part, that if he will honour me so fare, as to reply unto what I have said, his pains shall be very welcome unto me: if he do it (as I am confident he will) in a fair and Scholastical way.  
Thirdly, the dwelling of all-fulness of grace in Christ will yield abundant and unutterable consolation unto all those that have interest in Christ, all his true and sincere members. And here that this point may shed the greater and larger comfort unto all their hearts, I shall 1. Demonstrate, that upon union with the person of Christ there ensueth 1. A communion in. 2. a conformity unto his fullness of grace: and this being made good, I shall in the next place show, how that Christ's members may reap hence a double comfort. 1. Against the strength and fullness of sin. 2. Against their wants in, and emptiness of grace.  
1. The first thing to be done, is to prove, that all the members of Christ shall enjoy communion in, and conformity unto the fullness of Christ's grace.  
1. A communion in it, by imputation of it unto them; that is, acceptation of it for them. And hence is it, that Paul speaking in the name of all believers, saith, that Christ of God is made unto us wisdom and righteousness, and sanctification, 1 Cor. 1.30. What God Ezek. 16.14. speaks of the Church of Jerusalem, is applicable unto the Church in general. Thy beauty was perfect through my comeliness, which I had put upon thee, saith the Lord God. Now one branch of that comeliness with which God invests the Church, and all her true members, is the beauty of habitual holiness in Christ. The best of saints considered in themselves, are in great part naked, and those garments that they have of inherent righteousness, are but as filthy, or menstruous rags, Is. 64.6. But now here is their comfort; they have an husband, that hath a full wardrobe of graces, wherewith he can adorn and beautify them from top to toe, wherewith he can cover all their rags, and nakedness. For the sake of Christ's spotless holiness, every soul espoused unto Christ is accepted as graciously, as if so be she were in herself without spot. Thou art all fair, my love (saith Christ to his Church) there is no spot in thee, Cant. 4.7. that is, as by remission, so also by acceptation. The Vrim, and the Thummim, were to be applied unto the twelve names of the tribes of Israel, engraven in the breastplate of the high priest, Exod. 28.30. And this might be to typify the application of those lights, and perfections, that were in the heart of Christ unto all his people: and therefore it is termed (think some) in the latter part of the verse, jus filiorum Israelis, the judgement of the people of Israel; that is, that, by which they were to be justified in the judgement of God. There is darkness in our light, imperfection in our purity, and consequently an utter unaptness and disability for our justification. But now upon the heart of our high Priest, there is the Urim and the Thummim, lights and perfections, a fullness of knowledge, and a perfection of all other gracious endowments, which can stand before the utmost severity of law and justice. But now this that we have said, touching the imputation of the fullness of grace in Christ unto us, must be understood cum grano salis. We must not divide this fullness of grace from the other parts of Christ's humiliation, but take them all jointly, and together. Thus Pareus upon Hebr. 5.10. Effectum aeternae salutis nostrae Apostolus ostendit profluere non ex aliqua parte actionum vel passionum Christi: sed ex toto redemptionis opere plenissimè ab eo peracto. Ne igitur dividamus Christum, aut fidem nostram distrahamus, quaerendo aliam justitiae partem in nativitate, aliam in habituali sanctitate, aliam in vitae integritate, aliam in mortis obedientia: oportuit haec omnia in Christo compleri, omnibúsque his consummatis salutis aeternae author nobis extitit. Of these words, that which Mr Dickson hath on the same place may serve instead of a translation. The proper cause (saith he) of our salvation, is to be sought in Christ, perfected by suffering, not in any one part of his holiness, or obedience in doing, or any part of his suffering, but in him perfected by his obedience; even to the death of the cross. We may take comfort from, and make use of, his holy conception, life, and several virtues: But we must remember, that his accomplished obedience, in doing and suffering, is our ransom, jointly considered, and not any particular act looked on alone. With these two Dr. Ames also accords. Med. Theol. lib. 1. cap. 27. §. 27. Haec justitia non est membratim quaerenda in puritate naturae, nativitatis, & vitae Christi: sed ex totâ Christi obedientiâ exurgit simul cum remissione peccatorum sicut eadem Adami inobedientia & spoliavit nos justitiâ originali, & obnoxios etiam reddidit reatui condemnationis. This righteousness, which must come in place of justification, is not severally to be sought in the purity of the nature, birth, and life of Christ: but it ariseth out of all the obedience of Christ, together with remission of sins, as the same disobedience of Adam hath both rob us of Original righteousness, and made us subject to the guilt of condemnation.  
In a second place, I am to clear, that in all the true members of Christ, there shall be a conformity unto his fullness of grace. God hath predestinated them thereunto Rom. 8.29. and how great a congruence there is therein, will soon appear, if we compare Christ with Adam: For as we have borne the image of the earthy, the first man, we shall also bear the image of the heavenly, the second man, 1 Cor. 15.49. The first Adam was not only full of sin in himself, but he also filled all his posterity with sin, and death. And shall not the second Adam then fill all his offspring with grace, and life. Unto them the first Adam was a Channel of sin, and corruption: And Therefore the second Adam shall be unto them a fountain of grace, and sanctification: For is not he as powerful to communicate this, as the other was to instill that. And besides, he is as willing to do it, as he is able: For he hath in a plentiful measure shed his blood for his Church, much more will he plentifully shed and derive his Spirit upon her. Questionless, he will be as liberal of his grace, as blood; power out one, as well as the other.  
The Prophet Isaiah having chap. 11. ver. 2. foretold, how that there should descend upon Christ, even the fountain of all knowledge, the spirit of wisdom and understanding, the spirit of counsel and knowledge, etc. in ver. 9 he subjoineth the plentiful communication, or overflowing of this fountain unto the Church. The earth shall be full of the knowledge of the Lord, as the waters cover the sea: that is, the channel, or bottom of the Sea. The Church, and her true members shall be as full of the knowledge of God, as the sea is full of waters. That from this endowing of Christ with all-fulness of grace, and spirit, all that belong unto him have ground of comfort, and wherein, the Psalmist plainly intimateth, Psalm. 45.7. where he calleth the spirit, wherewith Christ was anointed, the oil of gladness. And the oil of gladness it is called, not only because in reflection on it his own soul was filled with joy, peace, and comfort, but also because it gladdeth the hearts of all his chosen people. He was anointed to appoint unto them, that mourn in Zion, the oil of joy for mourning, Esay 61.1,3. Now his unction gladdeth, and cheereth the hearts of all his members: Because of the oil, wherewith he was anointed, there is also an effusion upon them. The excellency of his unction above his members implieth their communion with him therein. The comparison of inequality, He was anointed above his fellows, presupposeth a comparison of similitude, to wit, that his fellows were anointed too, though in a fare inferior measure. But now they be only members, and not excrements, that are the objects of this effusion. They be the fellows of Christ, that share with him in this his anointing. He is anointed above his fellows; and what fellowship hath righteousness with unrighteousness, What communion hath light with darkness, 2 Cor. 6.14. How can they that are filled with all unrighteousness, Rom. 1.29. be the fellows of the Son, and King of righteousness! Are drunkards, swearers, prophaners of the sabbath, adulterers, muckwormes, etc. comforts of the holy one? The fellows of Christ are such as the Apostle saith are made partakers of Christ, Heb. 3.14. and those are not yet made partakers of Christ, who impenitently partake of other men's sins, 1 Timoth. 5.22. and have fellowship with the unfruitful works of darkness, Ephes. 5.11. We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. Apostates then, that leave their first love, and renounce the fundamentals of the Gospel, the principles of the doctrine of Christ, or the word of the beginning of Christ, Heb. 6.1. are, whilst such, excluded from all fellowship with Christ. The fellows of Christ are his Brethren, and the character, which Christ himself giveth of them, is obedience unto the will of his father, Math. 12.50. They are with him coheires, Rom. 8.17. and therefore they exercise all acts of communion with God, their father, Christ their elder brother, and with the rest of their Brethren. Those, that are the Children, and heirs of God, joint heirs with Christ, walk in some degree suitably unto so eminent a relation: And therefore do not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful, Psalm. 1.1. But to return from this digression, which I have inserted to keep aliens, and enemies unto Christ, from presuming to meddle with the comfort of this point. Though in Christ there was a fountain of oil, as it was said there was in 
* The new Annotations on Canti. 1.2.  Rome at the day of his birth, yet the streams thereof make glad the city of God, Psalm. 46.4. The two olive branches through the two golden pipes, empty the golden oil out of themselves, Zachar. 4.12. Here grace is the golden oil, God's ordinances are the golden pipes. The two olive branches are the two anointed ones, vers. 14. that is, say they that interpret the words of Christ only, either the two natures of Christ, his Godhead and Manhood, or his two offices, Royal and Priestly; as man and priest of his Church, he merited and purchased grace: as God and King he actually produceth it in the souls of such, as have relation unto him. As the ointment trickled down from Aaron's head unto the very skirts of his garment: Even so the oil of the Spirit in Christ is diffused from him unto all the members of his body, unto his lowest members. Ye have received an unction from the holy one, saith John, 1 Joh. 2.20,27. unto those little children, new converts, or novices in the faith, that he wrote unto. In these words there is remarkable for our special consolation, the influence of this unction, we receive from Christ, against error and seduction in fundamentals, plainly employed in the adversative particle, prefixed unto both verses. In ver. 18.19. he speaks of Antichrist, and Apostates, that swarmed every where. But he hath no sooner mentioned them, but he forthwith opposeth this unction of the Spirit from Christ, as a preservative against the poison of their heresy, and danger of their Apostasy. But ye have received an unction from the holy one, that will preserve you from all back-sliding Heretics. In vers. 26. he makes special mention of seducers. These things have I written unto you concerning them, that seduce you. And presently, vers. 27. he directs unto this spiritual anointing, as a sufficient antidote against their infection. But the anointing, which ye have received of him, abideth in you: and ye need not that any man teach you: But as the same anointing teacheth you of all things and is truth and is no lie; and even as it hath taught you, ye shall abide in him. There are two properties in the words of this anointing, which yield full security unto believers against such false teachers: The sufficiency; and the permanency of it.  
1. The fullness, and sufficiency of it. Ye have an unction from the holy one, and ye know all things, verse. 20. that is, all things necessary to salvation: And ye need not that any man teach you, vers. 27: to wit, the grounds and principles of Christian Religion.  
2. The permanency of it. The anointing, which ye have received of him, abideth in you, vers. 27 and hereupon in the close of the verse, he inferreth their perseverance in union with Christ; even as it hath taught you, ye shall abide in him.  
In Ephes. 4.7. The Apostle showeth what kind of dole, or distribution Christ makes of grace unto his Church, and there be 4 particulars, by which he illustrates it, 1. the universality, 2. The variety, diversity, or inequality, 3. The limitation, 4. The freeness of it.  
1. It is common, and universal: Unto every one of us grace is given: not unto every man, but unto every believer, unto every true member of Christ, and his Church.  
2. This distribution is with great diversity and inequality. Thus Cornel. Alapide comments upon it, Cuique data est (saith he) gratia non una & par, sed varia, & dispar: huic major, illi minor. Unto every one of us are given several graces. We have not the same degrees, if we speak of the graces of sanctification: We have not the same sorts or kinds, if we speak of the graces of edification. There is great variety, both in the quantity, and quality of the talents, or gifts of the servants of Christ: One may have five, another but two talents. The talents of the one may be of gold; the talents of the other but of silver.  
3. We have the limitation, that is observed in this distribution of grace. Unto every one of us Grace is given by measure. The best of us have but our measure, a small, and narrow scantling. For an absolute fullness is the incommunicable property of Christ himself.  
4. Lastly, Here is the freeness of this distribution: Unto every one of us grace is freely given, not sold. The diversity, that is in the measure of men's gifts, and graces, proceedeth not from any inequality in their merits, or foregoing preparations, but merely from the free grace, the gift, the good will, and pleasure of Christ. Grace is given unto us according unto the measure of the gift of Christ.  
It may perhaps seem that this place is not so pertinently alleged, because it speaks only of a measure in the grace of the saints, and so asserts not a conformity unto the fullness thereof in Christ. But in the least measure of sincere grace there is a kind of fullness, Plenitudo respectiva, & secundum quid. And that Christ communicateth such a fullness unto his Church, I shall farther confirm, 1. From its relation unto Christ. 2 from God's end, in the collation of all fullness of grace upon Christ, 3. By going over the several gradations of the fullness of grace, that Christ imparts unto her in this life.  
1. From the relation of the Church unto Christ. She is related unto him, as a spouse unto her husband, as a house unto the Lord or Proprietary, as a body unto the head.  
1. As a wife, or spouse unto her husband, Canticl. 4.8. Eph. 5.23,25,29,30,31. In him, the husband, there are hid unsearchable riches of grace, and wisdom: And will he then suffer her, whom he hath taken so near unto himself, to want, to be poor in grace. He hath grace, as a treasurer, and can dispense of it to whom he will. May not she, who is as it were the wife of his bosom freely beg it of him? The garments of holiness are all in his custody, and at his disposal: Can his tender heart then possibly endure to see her go naked, and in rags? Christ was a lamb absolutely without spot, 1 Pet. 1.19. and therefore he will not suffer any reigning or unmortified spot in his love. Thou art all fair (saith he himself unto her) and there is no spot in thee, Cant. 4.7. that is, (if we understand the words of sanctification) comparatively, in comparison of the wicked and unregenerate, who are all over defiled, Deut. 32.5. and spotted with the world, Jam. 1.27.  
2. The Church is related unto Christ, as a house unto the Lord, or proprietary. Christ was faithful, as a son over his house, whose house are we, Heb. 3.6. Now did he of old fill his material house, the Temple, with his presence and glory, and will he not now fill his spiritual house with his spirit, and grace? undoubtedly he will. As the cloud of God's glorious presence first filled the Sanctuary, and afterwards the whole temple: Even so the spirit of grace in Christ shall first fill the soul in believers, and its faculties, and then spread itself over the body, so that that shall be become an outward temple of the holy Ghost. It is said of the ointment, wherewith Mary anointed the feet of Christ, that the whole house was filled with the odour of it, Joh. 12.3. Semblably may we say of the spirit and grace, wherewith Christ was anointed, that his whole house, to wit, Church, is filled with the fruits and comforts of it.  
3. She is related unto him, as the body unto the head. The Church, which is his body. The fullness of him, that filleth all in all, Ephes. 1.23. In which words we have as the relation of the Church unto Christ, so also the influence of Christ upon the Church.  
1. We have here the relation of the Church unto Christ: She is his body, and hereupon his fullness. The name of fullness is (as Rollocke thinks) a declaration of the relation of body from its office, which is to complete, and in an external way to perfect the head: For the members are a superadded ornament unto the head, and an object of its influence. So that though it were in itself never so comely, yet it would, severed from them, be defective, nay lose the very nature and relation of head, as having nothing whereon to exercise its office. So though Christ considered personally be possessed with an overflowing fullness, yet if we consider him mystically, as head of his Church, such is his love unto his Church, as that he esteemeth himself but maimed, and imperfect, unless he have her joined unto him, as his body. By this then, we see, that Christ's own interest will lie upon him, as an engagement to be careful for the filling of his Church, and every member thereof, with all requisite graces: for because she is his fullness, therefore by filling her, he himself under the capacity and notion of head, becometh the more full; His glory and honour is the more advanced, His joy and comfort the more enlarged. The more gracious his members are, the more joyful and glorious he is.  
But this engagement of Christ unto his Church, as his body, and fullness, we have made good by the second particular in the text, Christ's influence upon the Church, who filleth all in all: that is, who filleth all things, to wit, all powers and parts, in all Saints, in all his members. He filleth their understandings with a saving light; their wills with holy, and heavenly purposes and intentions, desires and affections: their consciences with peace and purity: their bodies with promptness and readiness of obedience unto the commands of God, and their souls.  
There be some that differ from us in the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; others in the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But their sense doth very well sort unto that, for which we allege the place.  
1. There be some, as Rivet, and Grotius, that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a passive signification. The Church is Christ's passive fullness, filled, or made full by Christ, not only with common, but with spiritual, sanctifying and saving graces: and this sense, you see, serves expressly for the proof of the matter in hand.  
And no less is implied by those, who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passively, and so read the words thus: The Church is the fullness of him, who is filled all in all. As the Church considered in common, and general, is the fullness of Christ: so every true member of the Church is a part, and portion of that fullness: and therefore however Christ, as head, cannot be absolutely complete, until all his elect members are gathered, and fully united unto him jointly, or together, all at once in the resurrection, in their bodies as well as souls; Yet he may be said to be filled inchoatively, and gradually, in the successive vocation, Sanctification, and glorification of his several members. The union between Christ and the Church is so near, as that Christ is sometimes taken collectively, for the whole Church consisting of head, and body. And hereupon, what is done and suffered by the Church, is frequently ascribed unto Christ himself, Gal. 2.20. Act. 9.5. And here in this place according unto the now mentioned reading of the words, he is said to be filled in all; that is, in all the Saints, in all believers, when they receive of his fullness, and are thereby filled.  
Musculus, and Cornelius Alapide note, that by an usual Graecisme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All, for according unto all: so that in the words we have a twofold extent of this paso sive repletion of Christ. 1. Of the subject, or persons, in whom he is under the capacity of an head said to be filled: In all; that is, in all his members. 2. Of the matter, wherewith he is filled in these persons: According unto all; that is, all gracious gifts pertaining unto the fullness, and perfection of his body, the spiritual life, and salvation of all his members. Though he of himself personally, be so full, that he filleth all in all, yet he is pleased to account himself under a mystical consideration, to be filled in all his members, according unto all graces, either of sanctification or edification, that are poured upon them, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all and in all, are (as Calvin observeth concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all) here to be restrained according unto the present circumstance of the place. Now the Apostle speaks here in particular concerning the Spiritual government of the Church; and unto this drift of the Apostle, it will be most suitable to understand both the alls, in the text, with reference unto the Church: In all, concerning the members of the Church; According to all, touching such blessings, and gifts, as are proper, and peculiar to Church members.  
There is also another interpretation that comes home to our purpose, and it is 
o Christum implere omnia in omnibus: id est, licet Ecclesia sit ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non idcò tamen est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd Christus perse ea carere non possit. Is enim potiùs in ea; & in singulis membris. implet omnia veri capitis officia, omniáque beneficia immediatè praestat in fingulis. Ergè Ecclesia non data est eapiti; ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi, sed potius Christus datus est Ecclesiaecaput; ut omnia colligat membra & in omnibus omnia bona & felicia operetur: omnia inquam veri capitis officia in singulis membris perficit.  Zanchie's. The sum of which is. He fulfilleth, or dischargeth all the offices of a true head in every member, and immediately conferreth upon each all graces, requisite for their salvation, and for their particular station in the body of Christ.  
A second particular I propounded, was God's end in conferring an allfulnesse of grace upon Christ. It was to fit, and enable him to be a vital, and universal principle of grace, and holiness unto his Church. He had it then, not as a private, but as a public person, as a second Adam, as the head of his Church. And the head (we know) is an official part in the body, having sense and motion, not for itself only, but for the whole body. Even after the same manner that the stomach hath meat's, the liver blood; even so Christ's grace was not for himself, but for his members. If you will compare Psalm. 68.18. with Eph. 4.8. The comparison will light you unto this conclusion, that Christ received gifis for men, that he might give gifts unto men. Unto this purpose some of the Schoolmen have noted, that in Christ, gratia habitualis, and gratia capitis, are not two several graces, really different, but one and the same grace distinguished only by various respects, and considerations. It is called habitual grace, considered as a personal perfection of Christ, sanctifying his own humane nature, It is termed gratia capitis, if regarded, as a principle of grace, from whence it was to be shed abroad upon others.  
But here we must distinguish of a twofold principle of grace, physical and moral.  
1. The habitual grace of Christ's humane nature cannot be a physical principle of grace in others. For grace is an operative 
p Gratia non est qualitas activa sui similis, etc. Et ratio reddipotest, quia haec est communis ratio habitus operativi, ut scilicet, non sit productious alterius ha●itus. sed s●ùm actuum, etc. vel ce●tè dici potest, gratiam esse eminentem quand ●m participate onem d●vinae n●turae, quae pr●pt●…eà postulat u●so●ùm per influxum divinit●uis natura sua participari possit, & ideò non est qualitas activa sui similis, sed a solo Deo, ut à principali causa producibilis; sicut quia natura Argelica ta●is est, ut ex se postulet produci per creationem; inde fit, ut non sit productiva sui similis, sed a solo Deo creari possit. Et confirmatur, nam si gratia creata existens in anima Christi posse● esse proprium principium producendi aliam similem, vel hoc faceret v●luti actione transeunte●d modum formae naturalis; Ethic modus agendi est imperfectus, & non convenit gratiae, quae est quasi quaedam natura spiritualis, ordinata ad operandum per actus vitales & immanentes: vel efficeret talem gratiam per aliquem actum vitalem & immanentem, & hoc etiam dici non potest. Nam isti habitus infusi non p●odu● cuntur neque augentur effectiuè per proprios actus, ●tiam in proprio subjecto, ergò multo minus produci poterunt in subiectis extrinsecis, seu diversis. Suarez. in tertiam part. Thom. tom. 1. disp. 31. sect. 4. pag. 483.  habit; and operative habits are productive only of acts in their own subjects, and not of other habits in foreign subjects.  
2. Christ's habitual grace therefore is only a moral, or meritorious cause of ours, And that  
1. Remotely; because it is a qualification prerequisite unto all the satisfaction, and merit of his obedience. For no part of his obedience, either active, or passive, would have been in the least degree, either satisfactory, or meritorious, if it had not proceeded from a nature, endowed with an all-fulness of grace, and a most spotless holiness.  
2. Say others, proximè; because it merited the grace, and holiness of all his members: For every branch of his humiliation was meritorious. And was it not a part of his humiliation that he, who in regard of his divine, and infinite person was above the law, the Lawgiver, should assume a nature, that should be all over clothed with habitual conformity unto the law, should be made under the Law, not only actually, but habitually?  
Against this it is usually objected, that Christ, as man, as a reasonable creature, was obliged unto the habitual grace, or holiness of his nature, as touching the continuance of it; and therefore it could be no part of his debt, that he undertook, as our mediator: what he owed for himself, he could not be bound unto for us.  
For answer: I shall apply to the habitual grace of Christ, what Ames saith, Med. Theol. lib. 1. cap. 21. §. 24. touching his legal obedience. Although it was required of Christ, now made man, by right of creation, yet because he was made man, not for himself, but for us, it was a part of that humiliation, satisfaction, and merit, which God required, and accepted of him for us.  
By this, that I have said, you may qualify divers passages in some practical Divines of great note & ability, concerning the influence of Christ's fullness of grace. I shall give you the sum of what they say, desiring you to understand them of a moral, or meritorious causality. Christ had fullness of grace, as the sun hath light; a fountain waters; a depositary treasures.  
1. As the sun hath light: He was the sun of righteousness. And the sun was endowed with a fullness of light, not so much for its own proper ornament, as for the good of the whole universe, to dispense abroad a rich warmth, and influence upon it. Even so the sun of righteousness was enriched with an all-fulness of grace, not only for his own proper, and personal perfection, but also for the benefit, and behoof of his members, that he might communicate thereof unto them, and make them likewise full of grace.  
2. As a fountain hath waters. A fountain of gardens, A well of living waters, Canticl. 4.15. Now wherefore is a fountain, but to replenish streams, and rivers? To what purpose serveth a fountain in a garden, but to water the plants, herbs, and flowers therein, which would otherwise wax dry, and whither. He filleth all things with his wisdom as Physon, and as Tigris in the time of the New fruits. He maketh the understanding to abound like Euphrates, and as Jordan in the time of the harvest: At which time it overfloweth all its banks. I also came out as a brook from a river, and as a conduit into a garden. I said, I will water my best garden, and will water abundantly my garden bed: Ecclesiasticus 24.25,26,30,31.  
3. As a depositary hath treasures: In whom are hid all the treasures of knowledge and wisdom. He had knowledge, and wisdom, as a public officer, and treasurer thereof. And he was not appointed a treasurer niggardly, to hoard it up. When a man hath riches, it is a vanity under the sun (saith Solomon) to keep them and hoard them up. He were as good not to have them, as not to use them. Wisdom that is hid, and treasure that is hoarded up, what profit is in them both? Eccles. 20.3. But he was sealed, and sanctified to be a liberal dispenser of them, unto those whom his father had given him amongst men. As all the granaries of corn in Egypt were by Pharaoh committed unto Joseph, for the supply, not of josephs', but of the people's public wants. Ille frumenta servavit non sibi, sed omni populo. As Bernard in his second Homily Super missus est. Even so was Christ entrusted with all treasures of wisdom, and knowledge, not so much for his own, as for the Church's use.  
And thus, you see, how that Christ received this fullness, even for this very purpose to distribute of it unto his Church. His fullness was, not only a fullness of sufficiency for himself, but also a fullness of redundancy, influence, and efficiency upon others.  
Now the soul of a Christian may from the premises, to its unspeakabe comfort, frame this, or the like discourse. Dwelleth there an all-fulness of grace in my Saviour, and can there be an emptiness in me? Was this fullness of grace bestowed upon him, not so much for himself, as for others, for me amongst the rest, and will not he employ it for my good? Will not he derive part of it unto me? So should he betray that trust, which his father hath reposed in him, as Lordetreasurer of his Church, which, but to imagine, were blasphemy. Fullness of grace was conferred upon him, as the head of his Church; How can it then but have a powerful (that I say not) unresistable influence upon me, who am one of his members? Unnatural were it for the head of the natural body to keep in the spirit, sense, and motion, and not convey them unto the rest of the body. As unnatural, as unbecoming were it for the head of the body mystical, not to impart grace unto the rest of the members.  
In the third, and last place, I shall go over the several gradations of the fullness of grace, that Christ imparts unto his Church and members here in this life.  
1. He communicateth unto all his members an initial fullness of grace, a fullness of parts in their first conversion.  
2. Unto those, that are of full age, and strong in the faith, he distributes a progressive fullness, (as I may call it) which accreweth unto them upon the further growth of their holiness.  
1. Then he communicates unto all his members an initial fullness of grace, a fullness of parts unto all his members in their first conversion. In the washing of regeneration, and in our renewing, the Holy Ghost (saith Paul) is shed on us abundantly through Jesus Christ our Lord, Tit. 3.5,6. The vocation or conversion of the Gentiles is termed by the same Apostle, Ro. 11.12. their riches, because therein the riches, that is, a plentiful measure of God's grace is by the spirit of Christ poured on them. It is also called in the same place, the riches of the world, because thereby some of all nations dispersed through out the whole world, are enriched with gracious endowments from the spirit of Christ. Of his fullness (saith John the Baptist) have all we received, and grace for grace, John. 1.16. In which words we have 1. A deduction or derivation of our grace from the fullness thereof in Christ, as a fountain. 2. An exact conformity, & answerableness of our grace unto the fullness thereof in Christ, as unto its rule, and pattern.  
1. We have a deduction or derivation of our grace from the fullness thereof in Christ, as a fountain. Of his fullness we receive grace: Even as the glass doth the Image from the face. The fullness of grace in Christ is not only a fullness of an abundance, but also a fullness of redundance. From his fullness there runneth over a share, and portion unto his Church: Even as light is derived from the sun unto the beams issuing from it; As sap goeth from the root unto the branches; As water floweth from the fountain unto the streams; As sense and motion descendeth from the head unto the members. I find in some papers, that I collected when I was first a Student in Divinity in Oxford, and if my memory fail me not, it was somewhere in Aquinas, that the preposition [of] denoteth three things. 1. the Original, or efficient cause of our grace. 2. The consubstantiality of the principle, or efficient cause of Christ's grace and ours. Thus the Son is said to be of the Father. And according unto this acception of the particle, the fullness of Christ is the holy Ghost, who proceedeth from him consubstantial to him in nature, virtue, and majesty. For although the habitual endowments of his soul, are different in number from those in us, yet it is one, and the same spirit, that filled him, and sanctifieth us, All these worketh that one and the self same spirit, etc. 1 Cor. 12.11.  
Thirdly, of, signifieth the partiality, or imperfection in participation of our grace from Christ. We receive of his fullness, and not his fullness itself. And thus we usually say, take, and receive of this bread & wine, when we mean only a part of the bread or wine, & not the whole. There is a perfect fullness of grace in Christ, but how little a part, or portion thereof redoundeth unto us! Unto every one of us grace is given according unto the measure of the gift of Christ, Eph. 4.7.  
2. Here is an exact conformity, and answerableness of our grace, unto the fullness thereof in Christ, as unto its rule, and pattern. Of his fullness we receive grace for grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As in natural 
* Mr Bayne on Ephes. 1.23. Dr Edw. Reynolds treatise. pag. 400.  generation the child receiveth from his parent's limb for limb: not alimbe in them, requisite unto the integrity of their nature, but is in it too; the frame of its body is as full as theirs for members, though not for bulk or quantity. Even so in regeneration, when Christ is fully form in the soul of a man, He receiveth in some weak degree grace for grace. There is not a sanctifying and saving grace in Christ's humane nature, but it is in some small measure, and proportion wrought in him; so that the frame of his grace is as full as Christ's, in respect of the number, though not the measure of his graces.  
Pelargus and Maldonate tell us of some, that translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon; we have received of his fullness grace upon grace: that is, omnem gratiam, or, cumulatissimam gratiam; every grace, or most abundant grace. And they parallel it with Job 2.4. which they render thus: Skin upon skin, yea all that a man hath, will he give for his life: that is, a man will give for his life all his wealth or substance, which in those times stood principally in cattles, expressed Synechdochically by skins.  
2. Christ communicateth unto such of his members, as are of full age, and strong in the faith, a progressive fullness of grace: and I term it so, because it accreweth unto them upon their proficiency in grace, and holiness. Now that this progressive fullness is attainable here in this life may be evinced, From the commendations that are given in Scripture unto the Saints for it; from the exhortations to it; from the prophecies, promises, and relations of it; from the prayers, both of petition, and thanksgiving for it, that occur in Scripture.  
1. From the commendations that are given in Scripture unto the Saints for it, as unto Elizabeth, Luk. 1.41. Zacharias, v. 67. Stephen, Act. 6.8. & 7.55. Dorcas, Act. 9.36. and Barnabas, Act. 11.24. one part of the character of the Angel of the Church of Smyrna is, that notwithstanding his outward poverty, he was yet rich, Rev. 2.9. to wit; inwardly towards God, Luk. 12.21. with true riches, Luk. 16.11. Paul witnesseth of the Corinthians, 2 Cor. 8.7. that they did abound in every thing, in faith, and utterance, and knowledge, and diligence, and in their love towards the Ministers of the Gospel: and he gives also as large a testimony of the better part of the Romans, such as were strong, and grown Christians. I myself also (saith he) am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able to admonish one another, Rom. 15.14. In which words we have three things considerable. 1. What fort of fullness it was, that the Apostle speaks of. 2. The matter of it, goodness, and all knowledge. 3. The result, or sequel of it, That ye may be able also to admonish one another. 1. Inquire we, what sore or kind of fullness it was. There is a twofold fullness of grace: one of parts, another of degrees.  
1. Of parts, when one hath all the graces of sanctification for sort, or kind. And such a fullness is conferred upon even the weakest in the faith, and that at their first conversion: for than they have so much grace, as doth in some measure enable them, for the mortifying of every lust, for the performance of all duties, whether of the first or second Table.  
In a second place, there is a fullness of degrees, and that again either absolute, or comparative. Now the Romans were not in regard of degrees absolutely full of goodness, filled with all knowledge: For such a perfection of fullness Paul himself disclaimeth, Phil. 3.12. as being the alone privilege of triumphant Saints.  
Their fullness then was only comparative, in comparison of such imperfect beginnings, as were in novices, and babes in Christ, such as were weak in the faith.  
2 We have the matter of this fullness, goodness, and all knowledge.  
1. Goodness, by which the Greek Expositors, as Beza informeth me, understand virtue in general, and oppose it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto wickedness; so that it comprehendeth all virtuous and gracious habits whatsoever.  
2. All knowledge; that is, the knowledge of all things necessary unto faith, godliness, and salvation.  
3. Lastly, we have the result or sequel of this fullness, Qualification of them for the duty of mutual admonition, unto which is requisite a gracious heart, and a gifted head: Because they were full of goodness, they had hearts propense unto so good a work: Because they were filled with all knowledge, they were able to manage it for the best advantage unto God's glory, and their own edification. The four beasts were full of eyes before, behind, and within, Rev. 4.6,8. that is, the ministers of the Gospel, comprehended under the four Evangelists, were full of knowledge and vigilant care. They were full of eyes before, to look towards God; and behind, to look towards their people; and within, to look to themselves.  
A second Argument for the attainablenesse of this progressive fullness, is the exhortations, that occur in scripture unto it. Paul exhorts the Corinthians to be perfect, 2 Cor. 13.11. to perfect holiness in the fear of the Lord, 2 Cor. 7.1. and to be abounding in the work of the Lord, 1 Cor. 15.58. The Colossians to abound in faith, Col. 2.7. the Hebrews to go on unto perfection, Heb. 6.1. He beseecheth the Thessalonians by the Lord Jesus to abound more and more, to wit, in spirituals; that is, in graces and duties.  
Thirdly, there are Prophecies of this progressive fullness in the old Testament, Esay 33.5. The Lord is exalted. Christ is risen, and ascended into heaven: for he dwelleth on high; that is, he sitteth at the right hand of the Father. And the fruit hereof is the filling of the Church with grace and goodness, He hath filled Zion with judgement and righteousness. The spirit shall be poured upon us from on high: And the wilderness shall be a fruitful field, Isaiah 32.15. The desert shall rejoice and blossom as the Rose. It shall blossom abundantly: the glory of Lebanon shall be given unto it, The excellency of Carmel, and Sharon, Esay 35.1,2.  
A fourth Argument is the promise that is made in Scripture of this progressive fullness. Whosoever hath, to him shall be given, and he shall have more abundance.  
Our Saviour propounds this promise twice. 1. In the parable of the sour, unto the having or possession of grace, Math. 13.12. 2. In the parable of the talents, unto the diligent use of grace.  
1. In the parable of the sour, unto the having or possession of grace; and then the words may be thus paraphrased. Whosoever hath the initials of sanctifying, and saving grace, the beginnings of faith and repentance, unto him shall be given increase thereof, Phil. 1.6. and this increase shall not be sparing, but very plentiful. And he shall have more abundance. The good ground, the honest and believing heart, that heareth the word, and understandeth it, beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty, Math. 13.23. a spark shall grow to be a flame: That light which at first was but as the dawning, shall at last shine more & more unto the perfect day. He that abideth in me, and I in him (saith our Saviour) the same bringeth forth much fruit, John 15.5. And the reason hereof, we may fetch from the second verse of the same chapter, Every branch that beareth fruit the father purgeth it, that it may bring forth more fruit.  
The 
* Mr. John Goodwin in his Pagans debt and dowry.  Arminians will not allow this promise to be restrained unto the elect and the regenerate, but would extend it unto the generality of mankind, unto even the Heathen, unto whom the sound of the Gospel never came. But this our restraint of the words I shall justify out of our renowned Twisse Vindic. great. lib. 3. pag. 140, 141, 142. by three arguments, first, from the caution premised, vers. 9 secondly, from the words immediately foregoing, vers. 11. of which they are a confirmation, 3. From the words following, which are an illustration of them by way of Antithesis or opposition.  
1. From the caution premised, vers. 9 who hath ears to hear let him hear. Where by ears is meant the inward ear of faith, and spiritual understanding. Now that they who have ears to hear are the same with our Saviour's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that have, will easily appear to him, that shall compare the 9, 10, 11, 12. verses together.  
2. From the words immediately foregoing, v. 11. unto you it is given to know the mysteries of the kingdom of heaven, etc. for whosoever hath, unto him shall be given, etc. Now here would be no proof at all, unless by those that have, be meant such as resemble the Apostle in piety, and holiness, unless they be as they, elect and regenerate.  
3. From the following words, which are of them an illustration, by way of Antithesis, or opposition. But whosoever hath not, from him shall be taken away, even that he hath. Hence I thus argue. By those that have not, are understood the unregenerate, and therefore by those that have, are meant the regenerate. That by whosoever hath not, are understood the unregenerate, is evident, because these words, whosoever hath not, from him shall be taken away even that he hath, are urged by our Saviour as an Argument to prove that clause in the precedent verse: But unto them it is not given. Which in Mark. 4.11. is thus varied. But unto them that are without, all these things are done in parables. Now by such as are without, our Saviour understands Aliens, such as are not inwardly, and effectually called, such as are not members of the Church in regard of spiritual communion; However they may have place therein, in regard of outward profession.  
This engagement of our Saviour is made, 2. in the parable of the Talents, unto the diligent, faithful, and holy use of the gifts, and graces, both of edification, and sanctification, Math. 25.29. And then it may be thus glossed. Whosoever useth his gifts, and talents well, in a sanctified manner, for his master's service, the advancement of God's glory, the promotion of Christ's Kingdom, unto him, besides the reward mentioned vers. 21, 23, at the last day, shall be given even here in this life an abundant improvement of these gifts, and talents, and the great enlargement of their gracious use for the edification of others.  
A 5th argument is from the relations of this progressive fullness.  
1. From the relation of an effect towards spiritual and heavenly wisdom. The wisdom that is from above is (saith Jam. chap. 3.17.) full of mercy, and good fruits. Full of mercy, and that erga egenos, th●se that are wanting, as also erga errantes, and peccantes, those, that are faulty, and straying: and full of good fruits; that is, of all offices of humanity, and love, as Pareus expounds the words. And if it be full of mercy, and good fruits towards men, it is also full of Religion and acts of worship towards God: For between the graces and duties of the first and second table there is an inseparable coherence.  
2. From the relation it hath of a consequent, and end, unto Christ's ascension.  
1. Then it is related unto Christ's ascension, as the consequent thereof. Whereas the Psalmist, Psalm. 68.18. mentioning the effect, or fruit of Christ's ascension in regard of his members, saith, that he received gifts for men. The Apostle in his quotation of this place, Ephes. 4.8. expresseth the passage thus, He gave gifts unto men. Which variation showeth (as Fulke observeth in pag. 12. of his answer to the preface of Martin against the English translations of the bible) wherefore Christ received gifts, viz; to bestow them on his Church.  
To receive, and give, are different actions; But yet, when receiving, or taking, is designed unto a farther giving, it is an usual Hebraisme, to express the latter by the former.  
In the words of the Psalmist, there is (as Beza, Piscator, and Rivet observe) an Ellipsis, which may be supplied thus; Thou having received, gavest gifts unto men. So that by a Metalepsis, the Consequent is understood by the Antecedent; Christ's receiving of gifts is put for his giving of gifts. Because, as it is noted by A lapide, he received them not to keep them unto himself, but to impart, and distribute them unto those, whom God hath given him among the sons of men.  
There be two things amongst many others, that discourage poor believers, and make them doubtful of their shares in the fullness of Christ.  
1. The lowness and meanness of their condition. 2. The sinfulness and rebellion of their natures and lives.  
Now those words of the Psalmist, Psalm. 68.18. Thou hast received gifts for men, yea for the rebellious also, hold forth comfort against both these particulars.  
1. It comforts against the lowness and meanness of our condition. Thou hast received gifts for men indefinitely. Gentiles, as well as Jews; poor, as well as rich; unlearned as well as learned; deformed, as well as beautiful. No sinless abasure whatsoever is any bar unto the bounty of Christ.  
Yea, but saith the distressed conscience, I am not only a despicable worm, but a sinful, and rebellious wretch, and what thoughts of favour can Christ have to such an one?  
Why thou hast received gifts for men, saith the Psalmist, yea, for the rebellious also. Every man is even from the womb a rebel against the command, grace, and spirit of God. And therefore the rebellious here are denominated from more than an ordinary height of rebellion, contracted by custom in sinning, and superadded unto that natural contumacy, which is common unto all the sons of Adam. No degree of rebellion renders uncapable of benefit, by the fullness of Christ's gifts, and graces, but what carrieth along final impenitency with it. Thou hast received gifts for the rebellious also: that is, for even the worst of penitent rebels: such as have been notorious, and desperate fighters against God, Children of disobedience, or rebellion, foolish, deceived, serving divers lusts, and pleasures, Tit. 3.3. What a plentiful portion of gifts, and graces did Christ pour upon Saul, when he was in the very ruff, and greatest heat of his rebellion, when he breathed out threaten, and slaughter against the disciples of the Lord.  
By this you see, that one consequent of Christ's Ascension, after his victories upon the Cross, Col. 2.12. regarding his favourites, and loving subjects, was a distribution of Spiritual gifts unto them. As it was the custom of Generals, when after a victory in a foreign war, they returned in triumph unto their own country to send presents, and portions unto their friends, and to cast gifts among the poor multitude, 1 Sam. 30.26,27. etc. Esther 9.19,22. Joh. 7.38,39. Joh. 16.7.  
But now ver. 10. of the fourth chapter of the Ephesians, the Apostle affirmeth this communication of gifts unto the Church, to be not a mere consequent, but further, the very and itself of Christ's ascension. He ascended fare above all heavens, that he might fill all things: that is, all his members with all graces necessary unto them, either in a general way, as they were members of the Church, or in a more peculiar consideration, if they were officers of the Church. The universal particle [all] is to be limited by the matter that is for the present handled. Now it is manifest by the whole series of the Apostles discourse, that he speaks of the Church, and therefore all is to be restrained unto the Church, and her members. And of such restraints of the particle, we have in this Epistle, besides the present place, three instances, Chap. 1.10,23 Chap. 4.6, Beza thinks, that the Apostle useth it here of set purpose, to show that all difference between Jew and Gentile is taken away. Before Christ's ascension the heavenly dew of God's grace fell only upon the fleece, the land of Canaan, but since upon the whole earth, upon even the fullness of the Gentiles. For Christ ascended fare above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might fill all: that is, to paraphrase the words by parallel places of Scripture, that he might pour his Spirit upon all flesh, Joel 2.28. that the earth might be full of the knowledge of the Lord, as the waters cover the sea, Esay 11.9.  
The Lutherans understand the words concerning the absolute filling of all places with Christ's manhood. Cajetan, Emanuel Sa, and others think, that to fill all, is as much, as to fulfil all promises, and prophecies, that were written of him in the old Testament.  
But the interpretation of the words, which I have brought, is favoured, as expositors upon the place generally allege, by the scope unto which they serve for confirmation, by both the words foregoing of which they are an explication, and by the words following, which are of them an exemplification.  
1. By the scope, not only of these words, but also of the whole verse, nay of the two verses immediately preceding, which is laid down verse 7. Unto every one of us grace is given, etc. Now unto the confirmation of this, that unto every one grace is given by Christ, Christ's ascension to fill every one, to fill all, is very aptly referred.  
2. By the words foregoing, vers. 8. of which they are an explication, When he ascended up on high, etc. he gave gifts unto men. To ascend up on high is to ascend up fare above all heavens; and to give gifts unto men is to fill all sorts, and kinds of men with gifts. The Apostle seems plainly, thinks Beza, to allude unto the verse following that testimony of the Psalmist, quoted vers. 8. Blessed be the Lord God, who daily loadeth us with benefits, Psalm. 68.19. The filling all things in the Apostle, is the same, that loading with benefits is in the Psalmist.  
3. From the words following, which are of them as it were an exemplification. And he gave some Apostles, and some prophets, and some Evangelists, and some pastors and teachers, etc. ver. 11.  
Every office there mentioned includeth, and presupposeth gifts for it: for ungifted officers are no gift, or blessing, but a curse, and judgement rather. In the words then, as there is expressed the institution of Church officers, both extraordinary, and ordinary, so there is implied the qualification of these officers with abilities, and endowments for discharge of their several duties. Now from the qualifying of Church officers with the graces of edification, we may infer the furnishing of Church members with the graces of sanctification: Because those were purposely conferred for the production, augmentation, and confirmation of these. He gave some Apostles, and some Prophets, and some Pastors and teachers; for the perfecting of the saints, for the edifying of the body of Christ, verse. 11.12. And the saints are not perfected, until they be filled with grace. The body of Christ is not edified, unless Christ fill all in all, unless in every part of this body mystical, all faculties of the soul, and all members of the body be clothed with befitting graces.  
In these words then, we have a description of the effusion of the spirit upon the Church, 1. a finito. 2. ab adjunctis intensionis & extensionis.  
1. Afinito, medio, sive destinato, the means designed to make way for it. Christ's glorious ascension, He ascended far above all heavens, that he might fill all, Joh. 7.38,39. Chapt. 16.7. It is Christ's errand, and business into heaven; and therefore you may be confident he will mind it, and be very intentive upon the compass of it. The eye, and heart of a wise man is almost never off from the end of any important action. It were then blasphemy but to imagine, that Christ, in whom are hid all the treasures of wisdom and knowledge, should not constantly have in his consideration, and intention, the end of so glorious and action, as his ascension far above all visible heavens, into paradise, the house of God, the third heaven, the heaven of heavens.  
Next we have the adjuncts of this effusion of the spirit, the intention, and extension of it.  
1. The intention, measure, or degree of it. It was in comparison of that sparing communication of the spirit before Christ's ascension, a filling. The spirit was not as before, only sprinkled, but poured forth. It did descend not in drops, or dew, but in showers of blessing, Ezek. 24.26. The Holy Ghost is now shed on us abundantly, Tit. 3.5,6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, richly, as it is varied in the margin: that is, largely, or plenteously.  
2. We have the extension of it: It was a filling of all. He ascended, that he might fill all: that is, that he might fill the universal Church, and every true, and genuine member thereof. The subject then of this distribution of the gifts of the Holy Ghost, is general, and universal, and that in as many respects, as the Church is now said to be Catholic▪ In respect of 1. place. 2. persons. 3. time.  
1. In respect of place. It is no longer a little garden enclosed within the territories of Jacob, but a spacious field diffused, successively at least, through all nations, all lands, and countries.  
2. In respect of the persons: Because this filling excludes no sort, or condition of men, neither Jew, nor Gentile, Greek, nor Barbarian, bond, nor free, male, nor female. Thus Dionysius Carthusianus expounds here the universal sign. He restrains it unto men, and takes it distributively, de generibus singulorum, He ascended fare above all heavens, ut impleret omnia genera hominum, id est, quosdam de universis generibus hominum: donis & gratiis spiritus Sancti. That he might fill all sorts, kinds, or conditions of men: that is, some of all sorts, with the gifts and graces of the holy Spirit.  
Lastly, in respect of time: This distribution was not confined unto the times presently after Christ's ascension, but if we speak of ordinary gifts of the Spirit, to continue until the last day, according unto that promise of our Saviour, That he will be with, as the ministers, so the members of the Church, always, even unto the end of the world, Math. 28.20. What comfort doth this place afford against the badness, barrenness, unhealthiness, or any other incommodiousness of the place of a man's habitation: against the meanness, or misery of a man's condition: against the iniquity of the times upon which a man is cast! None of all these render a man uncapable of being the object of this filling here spoken of, of the giving of gifts unto men. For such is the objective latitude thereof, as that it excludes no times, no places, nor any condition of men whatsoever. 
q Caeterum mihi non displicet illa quoque interpretatio, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur omnia Christi officia: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro persicere. Duo enim officiorum genera injuncta fuerunt a patre Christo perficienda; primum continebat omnia, quae in terris pro nostra redemptione perficienda erant, ut pati, mori, sepeliri. Vbi haec perfecit, ait apostolus eum ascendisse, ut (reliqua etiam) omnia impleret, in caelo scilicei, & è caelo: Inter quae etiam erat hoc de quo immediate loquitur Apostolus, de donis scilicet, è caelo dandis & distribuendis hominibus in Ecclesia. Et eò magis jâm haec interpretatio placet, quia complectitur etiam superiorem de effundendo suo spiritu, donisqúe spiritus S. super omnem carnem: sed illa superior non complectitur hanc. Certè erant etiàm multa alia Christo implenda in caelo, & è caelo, ut supra declaratum est. Ergò quia latiùs patet haec postrema, eam amplector.  Zanchy, after he hath insisted upon that interpretation, which we have now gone over, acquaints us with another, that he dislikes not, and it is that which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understands all Christ's offices, and renders the word translated fill, fulfil, discharge, or perform. For there were (saith he) two sorts of offices enjoined Christ by his father. The first contained all those things, which were to be performed here below on earth for our redemption, as to suffer, to die, and to be buried, etc. As soon as he had finished these, the Apostle saith that he ascended, &c. that he might fulfil all those other offices, which remain to be performed by him in, and from heaven for us at the right hand of his father.  
But this is no prejudice unto what we have said in our sense of the place; because one of these offices, as Zanchy himself informeth us, was that which the Apostle speaks of immediately before the giving of gifts from heaven unto men. And the reason, why he approveth of this interpretation, is because it is so comprehensive, as that it takes in the former sense concerning the pouring of his spirit, and the gifts thereof, upon all flesh.  
The last head of arguments is from the prayers for this progressive fullness of the saints, recorded in scripture; from the prayers of petition, and from the prayers of thanksgiving for it.  
1. From the prayers of petition for it, which doubtless had a gracious answer, and returned into the bosoms of those that put them up. This I pray, saith Paul unto the Philippians, that your love may abound yet more and more in knowledge, and in all judgement. That ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phil. 1.9,10,11. We do not cease to pray for you, saith he to the Colossians, and to desire, that ye might be filled with the knowledge of his will, in all wisdom, and spiritual understanding, Col. 1.9. He prayed unto the Lord to make the Thessalonians to increase, and abound in love one towards another, and towards all men, etc. 1 Thes. 3.12. He puts up also a petition unto the God of peace, etc. in the behalf of the Hebrews, to make them perfect in every good work, Heb. 13.21. You have Peter also 1 Pet. 5.10. petitioning for the perfection of such converts of them as were scattered throughout Pontus, Galatia, Cappadocia, Asia, Bythinia. The God of all grace who hath called us unto his eternal glory, by Jesus Christ, etc. make you perfect, establish, strengthen, settle you. Thus also Epaphras was a petitioner for the spiritual completeness, and perfection of the Colossians; Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect, and complete in all the will of God, Col. 4.12.  
2. From the prayers of thanksgiving for it; which if this progressive fullness were unattaineable, would be but a taking of God's name in vain. I thank my God always in your behalf, (saith he to the Corinthians) for the grace of God, which is given you by Jesus Christ, that in every thing ye are enriched by him, in all utterance, and in all knowledge, &c so that ye come behind in no gift, etc. 1 Cor. 4.5,7. The same Apostle, Ephes. 1.3,7,8. blesseth the God and Father of our Lord Jesus Christ, for that in the riches of his grace he hath abounded tawards us in all wisdom and prudence. In the 1 Timoth. 1.12,14. We have him presenting his thanks unto Christ Jesus our Lord, because the grace of our Lord was exceeding abundant towards himself with faith and love, which is in Christ Jesus. And thus have I at large proved, that the members of Christ shall enjoy every one of them, 1. A communion in the fullness of Christ's grace in their justification, 2. A conformity unto it in their sanctification.  
I proceed now unto the last thing which I promised in this use, to show, that from the premises Christ's members may reap a double comfort, 1. against the strength, and fullness of sin: 2. against their wants in, and emptiness of grace.  
1. Against the strength, and fullness of sin. Naturally there is a fullness of sin in us. Our powers and members are full of sin. And the very fullness of sin is in them. Now where there is a fullness of a thing, there that thing must needs be exceeding strong. How strong are the waters of the sea, only because the sea is full of waters, and the fullness of waters is there. Against this fullness of sin now, that is in our natures, we have comfort, nay a full joy, and triumph, in the fullness of grace, that dwelleth in Christ: for it is imputed to us, that is, accepted for us. And God will make us conformable unto it. And therefore it gives us assurance, that Christ will quench, cure, and expel all our sins. If in us there be the treasury of an evil heart, bottomless depths of folly, lust, and ignorance, in Christ there are hid unsearchable riches, and treasures of grace, and wisdom. If corruption in us be of an unbounded rage, if we be out of measure sinful, why the grace of Christ is answerably of an unstinted measure. The spirit was not given by measure unto him, Joh. 3.34. If sin abound in us, grace doth much more abound in him. Excedit quippe pietas Jesu omnem criminum quantitatem, seu numerositatem, as Bernard in Vigilia nativitatis Domini. Serm. 1. If the wounds and diseases of our souls be many, and deep, the oil of gladness, wherewith Christ was anointed above his fellows, is able to heal them. Siquidem ante faciem unctionis Christi, nullus omnino stare poterit morbus animae, quamlibet inveteratus, saith Bernard in the but now cited place. The Yoke (saith the Prophet) shall be destroyed, because of the anointing, Esay. 10.27. Where some by yoke understand the yoke of sin; and by the anointing the spiritual anointing of Christ with the Holy Ghost. If unrighteousness hath a kingdom, and dominion in all men by nature, Christ is a King of righteousness, that will in all his members overthrow the reign, and dominion of unrighteousness here in this life, and destroy the very being, and existence of it in death; that will batter, and weaken all its strong holds now, and utterly raze and demolish them then. If our souls be overspread with spiritual darkness, and ignorance, with the noisome fogs, and mists of iniquity; why Christ is a sun of righteousness, upon the first arising of which in our hearts, our ignorance and lusts will be dispersed, and scattered; but when it shall come to its full strength, than all shadows shall fly away, Canticl. 4.1. All darksome clouds, nay the thinnest vapour, as well as the thickest mist, shall be dispelled, and wasted: Even all the remainders of the old man, the least relics of the flesh, shall have a total abolishment, and be utterly rooted out of the soul: All conflicts, and combatings of the Law of the members, with the law of the mind, shall then receive an everlasting period.  
2. Here is consolation against their emptiness of grace, against the wants, weakness, and imperfection of their holiness. How many and great soever their wants be, how defective soever their graces, how imperfect soever their holiness, yet by union with Christ, and consequently communion in, and conformity unto his fullness, they shall be made complete, and perfect. Ye are complete in him, Col. 2.10. As by reason of a completeness and perfection in him, imputed to you for justisication, so also by a completeness from him, really imparted unto you for sanctification. Christ hath riches, and treasures for their poverty, a wardrobe for their nakedness, a fullness for their emptiness, an unmeasurableness of the spirit to supply any deficiency, to remove any decays of grace, and to make up whatsoever is wanting for the full fashioning of Christ in their hearts. Indeed an absolute fullness is not to be expected, as long as we carry about us these robes of frail flesh. Here something will still be lacking to our faith, and other graces. As the sun communicateth its light unto the moon, leisurely, by degrees, till she come to her full light, till it be full moon. So Christ the sun of righteousness gradually conformeth his members unto that fullness of grace, which dwelleth in him; So that here below, they are but in a state of infancy, and so subject to defects. But yet he poureth out his spirit and grace upon them in such order, and measure, as that they proceed from strength to strength, Psalm▪ 84.7. like the sun to the perfect day, Prov. 8.18. Until at last they arrive unto an absolute fullness of grace, in respect both of parts, and degrees, incompatible as with mixture, so with measure, admitting neither of decay, nor growth. Then they shall be at the wellhead, and therefore brimme-full of grace, each according to his capacity. They shall have so much grace, as they can hold. When I awake (saith David) I shall be satisfied with thy likeness, Psal. 17. vers. 15. I shall be full of thy Image; it is by some translated filled with all the fullness of God, Ephes. 3.19. Unto us than God will be all in all, 1 Cor. 15.28. Unto the reason, as Bernard descants upon those words, he will be plenitudo lucis, unto the will multitudo pacis, unto the memory continuatio aeternitatis. Here we are but sprinkled with the spirit, with a few drops of it: In heaven it shall be poured most plentifully upon us. Here we are but covered with a parcel of grace, and holiness, there we shall be clothed all over with it. There shall be no more any spots, blemishes, or wrinkles in our holiness, Ephes. 5.27. No longer any ebs of our graces, any fainting of our hope, any dulness in our devotion, any drooping of our love, any languishing of our zeal. All shall be blown into a purer flame, and advanced to a degree of Angelical sublimity. Those first fruits of the spirit, which are but sown in our seed time here, shall then arise, & grow up into a full harvest of grace, an entire, pure, unmixed, & absolute fullness: For than we shall all come, etc. unto a perfect man, unto the measure of the stature, or age, of the fullness of Christ, Ephes. 4.13. Of which words I shall reckon up three of the most probable expositions, that I have met with. And they proceed according unto the threefold acception of Christ in scripture. It is taken, 1. For Christ himself, 2. For the Image of Christ, Gal. 4.19▪ Until Christ be form in you: that is, until the Image of Christ be stamped upon you; consisting in the knowledge of him, & conformity unto him both in quality, & practise, as Mr Perkins showeth at large upon the place.  
3. It is taken mystically, for Christ considered as a head joined with his body, the Church, 1 Cor. 12.12.  
1. If you take Christ here, for Christ himself. Why then answerably the fullness of Christ is to be understood of such a fullness, as was formally in Christ himself, either in the graces of his soul, or in the stature, and growth of his body. Unto the measure of both which we may be said to come in regard of our graces at the resurrection, analogically and proportionally. Because there shall then be in our graces a fullness or perfection of degree, or quantity. Even as there was in the graces of Christ from the very first moment of his conception, as there was in the growth of his body at his resurrection.  
2. If Christ be here put for the Image of Christ, than the fullness of Christ is to be understood, exemplariter, of a full conformity unto the fullness of grace, and glory in Christ. At the resurrection our resemblance of Christ shall be full and perfect, the Image of Christ shall be fully framed, or fashioned in us. So that then we shall receive the full shape of Christians: Christ shall then (As Musculus upon the place expresseth it) grandescere in nobis. Our now weak, and as it were, infant graces shall then come unto a perfect man, unto a ripe age, unto the measure of the stature of fullness, or unto the measure of a full stature, and be in nothing defective, not so much as in point of degree.  
Thirdly, If Christ be taken Mystically, why then the fullness of Christ here is extrinsic, the same with that, Ephes. 1.23. The Church, which is his body, the fullness of him, that filleth all in all. And then the meaning of the words is, until the mystical body of Christ grow to ripeness, and perfection, until all that belong to the election of grace, all that be ordained to eternal life, be gathered, and added unto the Church, and until every member arrive unto a full growth, unto a full measure of grace, and glory. And this I conceive to be the most probable sense of the words▪ for as Cornel. A lapide well observeth, the Apostle saith, until we come to a perfect man, and not, until we come unto perfect men: because he speaks not of Christians, considered severally, but rather of the whole Church, which he compareth unto one perfect man, of which man the Church is as it were the body, Christ himself the soul, and head. Now when the body cometh unto its fullness of growth, the head also cometh thereunto; as also the strength, vigour, quicknance, and efficacy of the soul; its union with, and information of the body, which (though the soul itself be indivisible) is divisible, and consequently coextended with the body. Even so in like manner, when all the members, that shall be added unto the Church, shall come unto their full growth, and perfection in grace; why then Christ, considered under a mystical capacity, as head of his Church, may be said to come unto his full growth, age, or stature too: And his union with his Church and members will then absolutely be full, and complete.  
I come in the last place unto the uses of exhortation. From the all-fulness of Christ's grace, we may be exhorted unto two duties, 1. Humiliation for the imperfection of our graces; 2. Diligence, and constancy in the growth of our graces.  
1. Unto Humiliation for the imperfection that is in our own graces: and to give the better edge unto this exhortation, I shall propound two motives.  
1. The perfection of the holiness of the second Adam should mind us of that perfect holiness, which we lost in the first Adam. And reflection on such an unvaluable loss cannot but strike the heart of any one with a deep measure of godly sorrow, that is not ignorant of the worth, and necessity of grace.  
2. All aberrations from the rule are blemishes; and therefore seeing our graces fall so infinitely short of that perfection, which is in the pattern of grace, Christ Jesus, all our graces are defective, and sinful, and so present matter for spiritual mourning. Can we behold the Sun of righteousness, and not blush at the menstruous rags of our own righteousnesses? Can we look upon the bottomless fountain of holiness in Christ, and not be ashamed of our shallow brook, that would soon wax dry, if it were not continually supplied from the aforesaid fountain? Alas! what are our drops unto his ocean? our sparks, or beams unto his sun? His gifts and graces were in comparison of ours unmeasurable. God gave not the spirit by measure unto him: But what a narrow measure is there in the brightest gifts, and endowments of the most glorious saints, that ever lived upon the face of the earth. And this measure ariseth from mixture with contrary lusts, and corruptions. The Holy Ghost replenished the heart of Christ from the very conception: The word was no sooner made flesh, but it forthwith was full of grace, and truth; But Satan hath filled our hearts from the very womb with a body of sin, and death, armies of lusts and corruptions like the Midianites, which lay on the ground like grasshoppers for multitude, Judg. 7.12. As soon as we were conceived, we were forthwith full of all the seeds of sin, ignorance, and error. In Christ were unsearchable riches of grace: But we are like the fool in the Gospel, Luk. 12.21. that was not rich towards God. Like the Church of Laodicea, Revel. 3.18. that was wretched, miserable, poor, blind, naked. In him were hid all the treasures of wisdom, and knowledge; In us there are (to allude unto the expression of the Prophet upon another occasion, Esay. 45.3.) treasures of darkness, the treasury of an evil heart, Math. 12.34,35. The son of man was clothed with a garment of holiness down to the foot, Revel. 1.13. Whereas the robe of our graces is fare more narrow, and scanty, than the filthy garments of our corruptions. Christ was a lamb without blemish, and without spot: Whereas alas there is a spot in the dearest Children of God, Deut. 32.5. the spot of Original, and Actual sin: their purest graces, and most spiritual duties are bespotted, and distained by the adhesion of sinful lusts, and corruptions. The eyes of Christ are pure, white, and precious, like orient Jewels, or sparkling Diamonds. His eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set, or (as it is in the margin) sitting in fullness: that is, fitly placed, and set as a precious stone in the foil of a ring, Cant. 5.10. But now our eyes are not only dark, and dim, but impure, and unclean, 2 Pet. 2.14. full of Adultery. Grace was poured into his lips, Psal. 4.2.5. his lips are full of grace, 'tis in the old translation: But now our tongues are full of deadly poison, Jam. 3.8. Our mouths are full of cursing and bitterness, Rom. 3.14. God anointed Jesus Christ with the holy Ghost, and he went about doing good, etc. Acts 10.38. But that the greatest part of men have received no such anointing is witnessed by their unactiveness for the glory of God, and good of the Church: They are as unprofitable burdens unto the earth, as the Sodomites, whose iniquity was fullness of bread and the abundance of Idleness, Ezek. 16.49.  
2. We may hence be exhorted unto diligence, and constancy in the growth of our graces. For let our progress in them be never so great, yet still we shall come fare behind out pattern, and never be able here to reach his all-fulness. Those that learn to write, will labour to come as nigh their copy, as they can. And in all handicrafts, learners endeavour a full conformity unto their rules, and patterns. And therefore we may conclude, that we can never be too conformable to the holiness of Christ, which God hath propounded unto us for a sampler to imitate. He was full of grace, and therefore we can never be gracious enough. In him were hid all the treasures of wisdom and knowledge: And therefore we can never be knowing enough. We desire a full conformity unto the glory, and happiness of Christ; And therefore it is very irrational to think upon a stay or stop in the way thereunto, to wit, a conformity unto his grace, and holiness. What is spoken of the degrees of grace and light in the Church, Cant. 6.10. may be applied unto every Christian. In his first conversion, he looketh forth as the morning: When he arriveth unto further maturity, he is fair as the moon, that hath a mixture of spots with her fullest light: But in the state of glory, he will be clear as the sun. But though for the perfection of his grace, he shall resemble the light of the bodily sun, yet his brightness can never equal the splendour of the sun of righteousness. We should not therefore content ourselves with a dawning light, with the twilight, with star or moonlight, but our hearty prayer and unfeigned endeavour should be, that our path may be as the shining light, that shineth more and more unto the perfect day, Prov. 4.18.  
Thirdly, There dwelled in Christ's manhood an all-fulness of power. In the midst of the throne stood a lamb, as it had been slain, having seven horns, and seven eyes, etc. Rev. 5.6. It had seven horns, a fullness of power to execute, as well as seven eyes, a perfection of wisdom to contrive, whatsoever was needful for the protection, and guidance of the Church. In the state of humiliation, Christ's manhood had power of working miraculous, and supernatural effects: it cast Devils out of those, that were possessed with them: cured many diseases, that were incurable by natural means: restored sight to those, that were borne blind: raised the dead unto life: one from the bed, another from the beer, and a third from the grave, Mat. 11.5. The very wind and the sea obeyed him, Mark. 4.41. And now in his state of exaltation, his humanity is still instrumental, in the all-powerfull works of Vocation, and sanctification: And in the last day, it will be a powerful instrument in the resurrection, and full glorification of all the Saints.  
For the clearing of this, distinguish we of a twofold power: one moral, by way of impetration: secondly, another Physical, by way of proper, and real influx, or efficiency.  
1. We grant, that Christ's humanity had, and still hath a moral power of working miracles, and all works above the course of nature. Look, as men are said to have a power of doing that, which they commonly effect by their interest in their friends, as by the prevalency of their wealth: So the manhood of Christ is so interested in the favour of God, as that it can prevail with him for doing whatsoever pleaseth him in heaven and in earth. This moral power, etc. was congruent unto Christ in his state of humiliation, in regard of his prophetical office, for the confirmation of his doctrine, which was so fare above the reach of natural reason, as that it would hardly find acceptance with the sons men, unless it had been backed with wonders, and miracles of an unquestionable verity, Heb. 2.4. And no less requisite is it unto his manhood, now 'tis exalted at the right hand of God, for the gathering, ruling, and protecting of, and providing for his subjects; as also for the restraining, overruling, and finally subduing all his, and his Church's adversaries. That this is all the power Christ's humanity hath of working miracles is affirmed not only by Protestants, but also by Papists, Vasquez, Becanus; and amongst the ancient Schoolmen by Alensis, Bonaventure, Scotus. Christ's soul (saith 
r In aliquam transmutationem aliquod Agens potest dupliciter uno modo per potentiam in ipso formalitèr existentem. Alio modo non per potentiam in ipso existentem, sed per virtutem alterius ipsi affistentem: possumus enim non solum ea quae possumus per nos, & per virtutem propriam, sed ea, quae possumus per amicos, taenquam per potentian nobis assistentem. His suppositis dicendum est ad quaestionem, quod si loquamur de potentia animae Christi quae est in Christo formalitèr, & secundum se, sic anima Christi non habuit omnipotentiam, nec habere potuit, etc. Si autem loquamur de potentia janimae Christi non perficiente ipsam formaliter, sed solùm assistente, secundum quam dicimur posse ea, quae per Amicos possumus: Sic dicendum, quod anima Christi habuit potentiam ad omnes mutationes miraculosas, ordinabiles ad finem & fidem incarnationis. Cujus ratio est, quià ei, cui competit primò docere ca quae sunt supra ratioren humanam, competit habere potentiam faciendi opera supernaturalia, talem Doctrinam confirmantia. Sed Christo competebat tanquam primo & principali doctori, docere ea quae sunt supra naturalem rationem, maximè, quae pertinent ad salutem hominum, quae est finis incarnationis, ergo ipsi competebat habere potentiam faciendi opera supernaturalia, talem doctrinam confirmantia. Hanc autem potentiam non habuit sibi formalitèr inhaerentem, ut prebatum est, sed habuit sibi assistentem, quatenus divina virtus operatur talia, quae confirmabant doctrinam bumanam. lib. 3. distinct. 14 quaest. 5.  Durand hath power to work any miraculous changes, referrible unto either the end, or belief of his incarnation, not by any power formally inherent in itb; ut by the power of the Godhead, infallibly assisting of it.  
Yea, but you will say, this power of working miracles by impetration was communicated unto some of the Prophets, unto the Apostles, and divers primitive saints, and therefore not the peculiar privilege of Christ.  
For answer: This moral power of working miracles was in them only in a transient way, as they were prompted by the holy spirit. God bearing them witness, both with signs, and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will, Ephes. 2.4. God followed his own will, not theirs, in the working of miracles. Though Gehazi by the direction of Elisha, 2 Kings 4.31. laid his staff upon the face of the Shunamites child, for the raising of it from the dead; Yet God, we see, withdrew his help, and assistance.  
But now this power was in Christ's humanity, permanently, and as it were, habitually: For he always could, and still can prevail with God, whensoever pleased him for the working of any miracle, for the illightning of any mind, though never so dark, for the sanctifying of any heart, though never so profane, & carnal. The will of Christ's manhood, although it be a humane will is yet the will of a divine person, and therefore if it be absolute, it is always effectual, & successful. He never absolutely, & effectually willed any thing, but what was agreeable unto Gods absolute will, the will of his decree, or good pleasure. And therefore those prayers of his, which proceeded from this absolute will of his, were always heard John. 11.42. This moral power of Christ's manhood I have treated of at large in what I have said touching the fullness of Christ's office, and authority; and therefore I might take my leave of this point, if some Papists did not ascribe unto Christ's humanity, not only a moral, but also a physical power of working miraculous, and supernatural effects, whose doctrine I shall briefly examine, and so pass on.  
This physical power is by way of proper, and real influx, or efficiency. And thus an Agent hath a power of doing that only, which it can truly, and really effect.  
This physical power is again twofold, of a principal, or instrumental cause.  
It is agreed on all hands, that the manhoood of Christ hath not such a physical power of working miracles, as belongs unto a principal cause. God alone doth great wonders, Psalm. 136.4. It is only the 
s Suarez inter. part. Thom. tom. 1. disp. 31. Sect. 4.  author of nature, that hath power above nature. In every miraculous work, the laws of nature are as it were broken; and therefore no creature can after this manner work, as a principal Agent; But he alone, who is above all the laws of created nature, and can work upon all things per modum Imperii, aut efficacis voluntatis by way of command, or effectual will. If he say, let there be light, there is light, Gen. 1.3. He can command the light to shine out of darkness, 2 Cor. 4.6.  
All the controversy than is concerning such a physical power, as is instrumental; and here Capreolus, Cajetan, Ferrariensis, Suarez, Gregory de Valentia, and others maintain, that it worketh miraculous, and supernatural effects, as a physical instrument of the Deity.  
Against them out of Vasquez in primam part. Thom. tom. 2. disp. 176. cap. 3. and others, I shall shape this following argument. When any thing is assumed to be an instrument unto any effect, there is not only the relation of an efficient and effect, between the principal cause and the effect, but also betwixt the principal cause and the instrument; because the effect issueth, or proceedeth from the principal cause by the instrument: And the instrument doth that really, and truly, which before it did not. Now if there be in the effect any such relation of emanation from, and dependency upon the instrument, than it is either out of the nature of the instrument, or else by some change wrought in the instrument. Now to apply this unto our purpose. If the miracles, and other supernatural works wrought by Christ, carry the relation of an effect unto Christ's humanity, as a physical, and proper instrument, why then this reference is either according unto the nature of Christ's humanity, considered in itself; or else by virtue of some new change wrought in the humanity.  
1. They themselves will confess, that it is merely by the will and good pleasure of God, and therefore not by any natural virtue of the humanity. If they say, that it is by some superadded virtue, whether permanent, or transient, it matters not: Why then, I demand, Whether this superadded virtue be naturally in its own nature, considered in itself, proportioned, or utterly disproportioned unto any thing in these miraculous, and supernatural effects. If it carry no natural proportion unto any thing in them; why then, itself will need a new, and farther elevation, and the communication, or derivation of it, unto the humanity, will be alltogeather useless to elevate it unto such a height of activity, as is pleaded for. If you say of this superadded virtue, that it hath any natural proportion unto something in these miraculous, and supernatural effects, why then, it hath also some previous action, naturally proportioned unto something or other in them: and what that is could never yet be by any assigned, or so much as imagined. What previous action was there in any thing, in the clay, or spittle, that carried any the least natural proportion unto any thing in the restoring of his sight that was borne blind, Joh. 9.6,7? What foregoing influence could there be in any thing in the voice of Christ, naturally proportioned unto the reunion of the soul and body of Lazarus, and the raising of him out of his grave, Joh. 12.43,44? Vix concipi potest (saith Suarez in tert. part-Thome tom. 1. disp. 31. sect. 5. pag. 485.) quomodò aliqua qualitas sit ex natura suâ potens ad expellendos Daemons, & curandos omnes morbos uno momento sine resistentia, & non per alterationem aliquam, sed per modum imperii, neqúe naturali necessitate, sed ad nutum humanae voluntatis. It can hardly be conceived, how any quality should be of it's own nature powerful to expel Devils, and to cure all diseases in one moment without resistance, not by any alteration, but in a way of command, not by natural necessity, but upon the beck of the humane will in Christ. What he speaks of qualities, may, a fortiori, be applied unto any transient motion stamped upon, and received in the humanity. All this discourse is built upon that of Aquinas part. 1. quaest. 45. art. 5. A physical instrument cooperates, dispositiuè, unto the effect of the principal Agent. And indeed with what reason can that be entitled a physical instrument, which hath no natural tendency unto an effect, and of itself contributes nothing at all thereunto? Wool than cannot be a physical instrument of cutting: Neither Moses his rod of dividing the red sea: Nor Rams horns of blowing down the walls of Jericho.  
Here the sticklers for this physical power have besides that concerning a superadded virtue, already confuted, two other evasions.  
1. Some suppose, that the manhood of Christ may be elevated unto a physical instrumentary efficiency of miraculous, and supernatural effects, merely by conjunction with, and actual subordination unto the virtue of the Godhead, as the principal Agent, without any power of agency seated in the manhood. This conceit is opposed by Suarez in tert. part. Thomae disp. 31. sect. 6. pag. 493, 494. and others, upon this ground. Because the progress of an Agent, or efficient, unto its second act, action, presupposeth in it the first act, an active power. A foreign power without it extrinsecally assisting of it will not serve the turn: it must be a power intrinsecall unto the efficient, either by way of identity, or information. The actions of God presuppose an active power in him by way of identity: The actions of the creatures presuppose active powers in them, that are qualities. Indeed metaphorically, and improperly, we may be said to be able to do that, which we can procure to be done by our friends, or by our money. But to speak properly, and physically, no Agent whatsoever can be said to be able for an action, so much as in an instrumental way, that hath not in it something, that is a principle of such an action. But now this subordination of the manhood unto the Godhead, is merely by extrinsecall denomination. For, as they state it, it neither presupposeth, nor addeth any active power unto the manhood, that is formally & intrinsically in it. The Virtue, or active power of the Godhead subsists in the Godhead itself, and is essential unto it: and therefore the manhood cannot be formally, and intrinsically invested with it; and consequently it cannot thereby beexalted to be a physical instrument of miraculous, and supernatural actions, of producing which, it hath not in itself any active power.  
Yea, but say the fautors of this opinion, an instrument works not in its proper virtue, but in the virtue of the principal efficient: Therefore immediate conjunction with the virtue of the principal cause, is sufficient to constitute, and denominate an instrument, in actu primo.  
For answer: that usual saying may have two 
t Suarez in tert. part. Thomae disp. 31. sect. 6. p. 496.  senses: Either that there is an utter nullity of virtue: or that there is an improportion and insufficiency in the virtue of instruments towards their effects.  
1. That there is an utter, and absolute nullity of virtue in instruments towards their effects, that they work not by any virtue, which they have, intrinsically, in themselves, but only by the extrinsecall virtue of the principal agent. And this if we speak of physical instruments is most untrue. For action is a second act; and therefore ever presupposeth in the Agent, which it denominateth, a first act, an active power, not only extrinsecall, which is without it, but also intrinsecall, which is either in it, or really the same with it. Impossible is it, for any thing to have so much as an instrumental concurrence unto that in respect of which it is not clothed with a power of Agency.  
2. This saying may have another meaning: It may denote only the improportion, and insufficiency of the virtue, that is in instruments towards their effects, that they are not able of themselves to produce their effects, without the supply, and assistance, or motion, and application of their principal efficient. Thus an axe though it hath an edge, a fitness to cut, yet it cannot actualy cut, unless it be applied by the hand of the workman. And this sense I grant to be true, and sound; but than it maketh nothing to the purpose.  
A second evasion, which others fly to, is an obediential active power, completed by the extraordinary concourse of God; and here they pass ab hypothesi ad thesin; and affirm, there is such a power in every creature. Look, say they, as there is an obediential passive power, in every creature to receive whatfoever God will put into it, and to be made whatsoever God will make of it. God is able of these stones to raise up Children unto Abraham, Math. 3.9. So likewise there is in every creature an obediential active power, whereby it may be elevated unto the working of whatsoever God will effect by it. According unto this power, the sacraments (say they) are elevated to be physical instruments of grace: Material fire in hell enabled to burn, and torment spirits: the words of consecration in the mouth of a massing priest, exalted to be physically instrumental in the transubstantiation of bread and wine into the body, and blood of Christ. This power they term radical or fundamental, because it is undistinguished from the entity of every creature, and superaddeth nothing thereunto but a non-repugnancy, or a relation. And they call it also a remote power, because it hath only an inchoate, and incompleate proportion unto miraculous, and supernatural effects, which is completed by the extraordinary concourse, or influence of God, elevating the creature beyond the power, and force of it's own nature.  
For answer, 1. The instances they bring for confirmation of this obediential active power, are a most pitiful, and miserable begging of the question: for they are denied by not only Protestants, but also Papists, As Vasquez, Becanus, Faber Faventinus, and generally all Scotists: And if I guess not amiss, this knack was devised for the support of the sacraments physical efficiency of grace; As also of the physical operativenesle of the words of consecration, in that new an impious figment of transubstantiation. To bring then these two, as a chief proof thereof, betrays a great barrenness of other arguments. Revius in his Suarez repurgatus pag. 922, 923. supposeth that this obediential active power in every creature unto any effect, is a kind of omnipotency; The attribution of which unto a creature, every one will acknowledge to be blasphemous. Indeed Suarez in tert. part. Thomae. tom. 1. disp. 31. §. 6. p. 509. sticks not to term it, omnipotency. And afterwards, pag. 514, 515. he saith, that though it be finite, and limited intensively, and entitatively, yet it is infinite, and unlimited extensively, and objectively: It may be extended unto any thing whatsoever, which God can do, either by himself, or by any other creature. I know, they will say, that this omnipotency is but subordinate, secondary, derived, and instrumentary. But omnipotency is an incommunicable attribute of the Deity: and to talk of a communication of incommunicable attributes is new and strange divinity. Suarez himself in the controversy of the Ubiquitaries, would disclaim any secondary omnipresence of Christ's humanity: And why then here doth he contend for a secondary, or derived omnipotency of it.  
But I shall more particularly argue against this obediential active power, 1. from the distribution of an active power, in general, 2. From the utter disproportion, that is between any creature, and supernatural or miraculous effects, 3. From a comparison betwixt an obediential active and passive power.  
1. From the adequate distribution of an active power, in general. Every active power of ●…creature is either natural, or supernatural. For it is either its entity, or natural quality, and then it is natural: or else it is supernaturally superadded, and infused by God, and then it is supernatural. But now this obediential active power is neither natural, nor supernatural. It is not natural, for than what proportion could it have unto supernatural effects? neither is it supernatural, because it is say the inventors of it, really the same with the nature of every creature.  
Suarez answereth, that however this obediential active power be sometimes natural, sometimes supernatural, entitatiuè, in regard of its entity, yet it can never be natural quoad usum, seu quoad munus potentiae, vel quoad modum agendi, quia non agit juxta commensurationem, vel propriam institutionem, seu specificationem suae entitatis, neque cum concursu, seu auxilio sibi debito, nec denique ad effectum, vel actionem suae naturae proportionatam. In tert part. Thom. disp. 31. sect, 6. pag. 507.  
Unto This I reply, that there is a suitableness, or proportion betwixt every active power, and the adequate use, or application thereof: and therefore, if the entity of this obediential active power be natural, so must also the adequate, and total use, and application thereof be too.  
A second argument is from the utter, and total disproportion, that is betwixt every creature, and miraculous and supernatural effects.  
I know, they distinguish of a complete, or consummate, and an inchoate, or incompleate proportion unto any thing, that God can produce either immediately by himself, or mediately by any other creature.  
But can they express, or imagine, what inchoate proportion there is in a stone unto the beatifical vision, or in a fly unto the production of an Angel. Are not things material and immaterial altogether disproportioned? What Physical influence can water, or fire have upon the efficiency of grace, faith, hope, or love? And answerably how can grace be physically productive of water or fire? Some creatures are in regard of qualities contrary; and therefore impossible they should be in any the least degree proportioned, in regard of mutual production. What proportion can there be in fire, unto the production of water; or in water, unto the production of fire? I know, the patrons of this obediential active power swallow these, and greater absurdities, of which the rehearsal is a sufficient confutation. And I confess, I should be transported with just wonder at the infatuation of such rational men, if the Apostle had not told me, 2 The. 2.10,11,12. That because some men receive not the love of the truth, therefore God shall send them strong delusions, that they should believe a lie, etc. If any one yet desire a refutation of such senseless fopperies, they may meet with it in their own Vasquez, and in Faber Faventinus; out of the 
* In quartum sentent. disp. 2. p. 15, 16.  latter of which I shall insert this following argument. If there be an obediential active power inevery creature unto any effect whatsoever, than there is in an ant, or pismire, such a power unto the acts of understanding, or willing; and oonsequently an ant, or pismire, remaining an ant, or pismire without any change at all in its nature, may by God be elevated to enjoy God, to understand, discourse, which are effects, that not only surmount its nature, but are also repugnant thereunto. For what grosser contradictions can there be, then to affirm, that a liveless being, whiles such, can be enabled for the performance of vital operations.  
The last argument shall be drawn from a comparison of an obediential active power with an obediential passive power. There is more limitation in that, then in this: For there is no creature, but can suffer that, which it cannot do, can receive that, which it cannot produce. But now the obediential passive power of every creature is limited, therefore so also is its obediential active power. No creature is capable of receiving all things, much less can it be advanced unto such a pitch of efficiency, as to be physically instrumental in the working of all things. That every creature is not capable of receiving all things, is thus proved out of the subtle Scotus. Things material are not capable of receiving things spiritual: and spiritual, or immaterial things are not capable of receiving things bodily, or material. A stone cannot receive wisdom; nor an Angel, whiteness: For than we may denominate, a stone, to be wise; an Angel, to be white. I know, Franciscus bonae Spei in 8. libros Phys. Arist. pag. 131. acknowledgeth all these things to he possible. But then a thing altogether irtationall may be rational, a spiritual substance may be corporeal, which are such gross contradictions, that an ordinary understanding may easily discern them.  
And thus have I proved in general, that there is no physical instrumental power in Christ's humanity of working any supernatural or miraculous effects.  
I shall next bring one argument to prove this particularly concerning such supernatural, or miraculous effects, as were, or are wrought by Christ at a remote distance from his humanity. A physical cause cannot work, unless it be present. Impossible to write here by a pen at Rome, whereupon Aquinas Sum. part. 1. quaest. 8. Art. 1. proves God's omnipresence from his influence upon, or cooperation with all things. But now many miracles were wrought by Christ at too great a distance, to convey any physical influx from his manhood. Thus he cured the Centurion's servant, Math. 8.8,13. and the ruler's son, unto whom he never approached, Joh. 4.50,51,52,53. and therefore he healed them by the omnipotency of his Godhead, and not by any physical power of his manhood. The heavens receive the humanity of Christ until the times of restitution of all things, Acts 3.21. And at such a distance there can be no physical contact betwixt it, and the souls of men, and therefore it cannot be physically instrumental in their regeneration.  
Lastly, Christ may be considered according unto his two fold state of humiliation, and exhalation.  
1. According unto his state of humiliation; and in that there was a fullness of satisfaction, and merit: a fullness of satisfaction to make ample amends unto God's enraged justice: a fullness of merit to purchase reconciliation, acceptation of both their persons and services, the image of God, the kingdom of heaven, and an inheritance of glory. This fullness of Christ's satissaction and merit was first, typified under the Old Testament. secondly, asserted in the New Testament. Thirdly, really evidenced by his exaltation, as a sign. Fourthly, clearly demonstrated from the worthiness and infiniteness of his person, as the cause and original thereof.  
1. It was typified under the Old Testament: I shall at this present instance but in three types of it.  
1. The 
u Bilson in his survey of Christ's sufferings, pag. 112.113.  burning, or consuming of the sacrifice by fire, miraculously delivered by God, which made them ascend towards the place of his glorious presence, in token of his full and favourable acceptation of Christ's sacrifice prefigured by them, Leu. 1.9. Judges 6.17,21. 2 Chron. 7.1,3. 1 King. 18.38,39.  
2. The completeness of the daily bloody sacrifice: for that had conjoined together with it the unbloudy sacrifice of the meat offering; and another of the drink offering, Exod. 29.40. And the fuller the sacrifice was, the more it did resemble the sufficiency of Christ's humiliation.  
3. The sweetness of the things required in their meat & drink offerings, that were joined with their  offerings, flower, oil, and wine, Exod. 29.40. unto which we may add the fragrancy of frankincense, which was to be put on their voluntary meat-offerings, Levit. 2.2,15. These things did serve aptly to figure, how sweet and well pleasing unto God the sacrifice of Christ should be.  
Secondly, We have this point plainly asserted in the New Testament. Christ hath given himself for us, an offering, and a sacrisice to God for a sweet smelling savour, Ephes. 5.2. In which words we have two things pertinent unto our present purpose: the sufficiency; the fragrancy of Christ's humiliation.  
1. The sufficiency of it. He gave himself for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an offering and a sacrifice unto God. Where the first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth either all sacrifices in general, or else unbloudy ones in particular, meat and drink-offerings. The second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, denoteth bloody, and slaughtered sacrifices. Now the comparison of Christ's humiliation, and obedience, unto an offering and sacrifice, showeth that it was the substance of all offerings, and sacrifices whatsoever, under the law, whether unbloudy or bloody, and that therein they had all their full accomplishment. There was nothing foreshadowed by either meat-offerings, drink-offerings, or burnt-offerings, but was perfectly fulfilled in his oblation, & sacrifice of himself.  
Secondly, We have here the fragrancy, and acceptableness unto God, of the offering, and sacrifice of Christ. He hath given himself for us an offering and a sacrifice to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a sweet smelling savour; or for a savour of sweetness: that is, Christ's offering and sacrifice of himself was as acceptable unto God, as the sweerest odours are unto man's sense of smelling The Apostle plainly alludeth unto the sacrifices in the Old Testament, in which God is said to smell a sweet savour, or a savour of rest, Gen. 8.21. Leu. 1.9.  flesh yielded no pleasing savour unto man; and impossible, that simply considered, as it was in itself, it should be as a sweet odour unto God, Isay. 1.11. In these places then, there is a sacramental Metonymy, by which that is ascribed unto the sign, which agreeth in truth, and indeed, unto the thing signified, to wit, the sacrifice of Christ. In that alone properly God smelleth a savour of rest; that is, it only propitiateth, or appeaseth God, and maketh his anger to rest, Ezek. 16.42. When stinking smells offend our nostrils we usually burn some sweet perfumes, which quiet our disturbed sense. There is nothing so noisome, and unsavoury unto God, as our sins. But now the offering, and sacrifice of Christ doth yield so fragrant a smell, as that it prevaileth above them; so that we may say, God doth not sent them; His wrath is pacified; and we smell sweetly in his nostrills. The sufferings of Christ made him perfect, as touching his office, Heb. 2.10. chapt. 5.8,9. The offering of Christ perfects for ever, them, that are sanctified, Heb. 10.14. and therefore there was a perfection in his sufferings, and offering. For nothing that is unperfect in itself, can communicate perfection unto others. In Rom. 1.17. there be two expressions concerning the righteousness of Christ, arising from his obedience, that show forth the fullness of the satisfaction and merit, that was in his obedience. Christ's righteousness is termed the righteousness of God, and it is said to be revealed from faith to faith.  
1. It is termed the righteousness of God: and that (to omit other senses, impertinent unto our present purpose) two manner of ways, personally, or objectively.  
1. Personally: It was the righteousness of a person, who was God. So that his Godhead gave value, excellency, and efficacy unto it. But of this, I shall speak at large, when I come to the demonstration of the point, etc. and therefore I shall now only mention it.  
Secondly, Objectively; and that in a twofold regard: In regard of its acceptation by God, and consistency before God.  
1. In regard of its acceptation by God. It is a righteousness, which he fully accepts, and in which he bathe a most perfect acquiesce nce and complacency. He is well pleased, as with the person, so with the righteousness of his wellbeloved son.  
2. In respect of its consistency before God. There is no righteousness, but that, wherein we can stand before the tribunal of God's justice, and rigour of his law.  
Secondly, The all-sufficiency, and redundancy of Christ's righteousness is signified by a second expression in the words, the Revelation of it from faith to faith: that is, as appears by comparison of the form of speech with others of the like import. Psalm. 84.7.2 Cor. 3.16. from one degree of faith, unto another. It is as much as if he had said: It is revealed unto the most growing and increasing faith. If we make never so great a progress in faith: If we daily proceed from faith to faith: If our faith grow stronger and stronger, it will never be able fully to comprehend, however it may in some sort apprehend the righteousness of Christ. Estius thinks, that the phrase is like unto that, which is usual in Scripture, from generation to generation: and so the meaning of the words is, the righteousness of Christ is revealed unto believers throughout all generations. The strongest and most 
* Dr Edward Reynolds on Psalm. 110. p. 467.  enlarged faith of all the Saints, that ever were, are, or shall be in the world, is but finite, and therefore can never be commensurate unto the righteousness of Christ, which is the righteousness of God, therefore infinite in worth, unto which no faith whatsoever can have an adequate proportion; and consequently can never be able to look beyond it.  
Thirdly, The fullness of satisfaction, and merit in the humiliation of Christ, was really evidenced by Christ's exaltation, as a Sign. Christ was thrown into the prison of the grave, as our surety, and there was no deliverance of him thence, but by payment of the utmost farthing, we owed unto God's justice. But now as the Prophet saith, He was taken from prison and judgement, Isai. 53.8. and exalted unto as great an eminency of glory, and authority, as a creature is capable of. God raised him from the dead, took him up into heaven, placed him at his right hand; and there admitted him unto the glorious exercise of an Authoritative intercession. And is not this a most convincing argument, that he hath paid off all our debts, that he hath given a full recompense unto Gods displeased holiness, a sufficient satisfaction unto his justice provoked with our sins, and is quitted from that guilt of them, which he assumed in our behalf. 
Dr Edward Reynolds on Psalm. 110. pag. 30.  Hereupon is it, that our Saviour saith, Joh. 16.8,10. The Spirit, or Comforter, will convince the world of righteousness, because I go to my Father, and ye see me no more. Where we have first the matter of this conviction: and secondly, the argument, by which it is wrought.  
1. The matter of it, righteousness, to wit, of Christ; and that not only private, as he is looked upon under a personal capacity, but also public, as he is considered under a mystical capacity, as surety for, and head of his Church. And this is a righteousness, which he communicates unto all his members. The meaning of the words than is: The spirit shall convince the world not only that Christ was righteous, and innocent in his own person; and therefore unjustly numbered amongst the transgressors, but also that he had righteousness enough in him for the justification of the whole world.  
2. We have the argument by which this conviction is wrought; the ascension of Christ into heaven, and the permanency of his abode, and glory there. Because I go to my father, and ye see me no more. Our sins and God's justice would have kept Christ still in his grave, and never admitted him into heaven, until he had fulfilled all righteousness: that is, performed all the duties, and suffered the whole curse of the law, as touching the substance thereof. And if without doing this, it had been possible for him to have presumed to enter heaven, God would presently have sent him down unto the earth again, where he should have been visible until he had answered the most rigorous demands of the law. 
Dr Edward Reynolds on, Ps. 110. pag. 130. 131.  The same thing is affirmed by the Apostle, 1 Timoth. 3.16. where it is said of Christ, that he was justified by the spirit: that is, the spirit of holiness, the Godhead, Rom. 1.4. that raised him from the dead, and thereby declared him to be the son of God with power, justified him, as in foro soli, before men, from the reproaches and calumnies, which his adversaries burdened him with so, also in foro poli, before God, from the iniquities of us all, Isay. 53.6. which God laid upon him, in regard of his suretyship for us. Hither also may we refer that in Hebr. 9.12. By his own blood he entered into the holy place, having obtained eternal redemption for us. He had never entered into the holy place, if he had not by his blood first obtained eternal redemption for us. Compare together verses 13, 14 of Heb. 10. & from this comparison you may gather, that his sitting down on the right hand of God expecting till his enemies be made his footstool, necessarily presupposeth, that he had offered one sacrifice for sins for ever, that by one offering he hath perfected for ever them that are sanctified.  
4. The fullness of satisfaction and merit, that was in Christ's humiliation, may clearly be demonstrated from the worthiness and infiniteness of his person, as the cause and original thereof. To clear this, we shall consider Christ's humiliation under the notion, 1. of a price, 2. of a sacrifice.  
1. If we consider it as a price, which he paid for us; so by means of the worthiness of his person, it was of great and inestimable value. Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot, 1 Pet. 1.18,19. All the worth of gold and silver was from humane appointment. Whereas the dignity of Christ's blood flowed from the real infiniteness of his person & nature. It was the blood of God, Act. 30.28. and 
* Bilson.  therefore was able to quench that wrath, that everlastingly and intolerably would have burnt against us to our final and perpetual destruction of body and soul.  
There be two sorts or kinds of prices, which may be affirmed of Christ's humiliation: a price of Ransom, and a price of Purchase: and the fullness of each price therein, ariseth from the infiniteness of his person. Because it was the humiliation of an infinite person, therefore it was a full price of ransom, and a full price of purchase.  
1. A full and sufficient price of ransom from the guilt, and dominion of sin, from the rigour and curse of the law. With him is plenteous redemption, and he shall redeem Israel from all her iniquities, Psalm. 130.7,8. It is a redemption so full, and perfect, as that it compriseth all the steps and degrees of salvation from all sins, from all the evil that is in sin, and from all the sad and miserable consequents of sin.  
2. A full and sufficient price of purchase to obtain the love, likeness, and life of God, righteousness, favour, and acceptance, together with all the gracious and glorious fruits thereof.  
Secondly, If we look upon Christ's humiliation, as a Sacrifice, which he offered for us: it is by means of the infiniteness of his person, an all-pleasing sacrifice. By one offering, he perfected for ever them that are sanctified, Heb. 10.14. Now this infinitas acceptibilitatis, this great acceptableness, and well-pleasingnesse of this sacrifice unto God, proceeded from the dignity, 1. of the Priest offering, 2. of the Sacrifice offered. 3. of the Altar, upon which it was offered.  
1. Of the Priest offering, the son of God, in whom he was well pleased.  
2. Of the Sacrifice offered, unto which by means of the personal union, the virtue of the Deity was truly attributed. The sacrifice which he offered, the blood which he shed, the death which he suffered, was the sacrifice, blood, and death of God: and consequently the sacrifice was appliable unto all those, for whom it was offered: able to sprinkle many nations, Is. 52.15. Because it was more than equivalent in dignity, and representation, unto all the persons of all the men in the world.  
3. From the dignity of the Altar, upon which it was offered; that was the divine nature. Through the eternal Spirit, he offered himself without spot unto God, and so by his blood purgeth our Consciences from dead works, Heb. 9.14. This Altar sanctified the offering, made it sufficient for God's satisfaction, and man's justification: for it gave it an infinite acceptance with God; so that therein he smelled a sweet savour of rest, and was therewith fully pacified and contented. The heinousness, demerit, and desert of an offence, is much aggravated from the dignity of the person offended, and meanness of the person offending. Those revile, which uttered against a man's equals, are but actionable; if spoken against a noble man, they prove scandalum magnatum, and punishable with the pillory: if against the supreme Magistrate, they come to be of a treasonable nature, and punishable with death. Even so on the other side, the value, dignity of satisfaction, or merit, proceedeth principally from the dignity of the person satisfying or meriting. For the quality of the person doth dignify his work, & make it of 
* Tanner.  answerable value; not as though it had any real influence thereupon, but only as a moral circumstance, it imparteth to the work such a respect, whereby it deserveth accordingly. The Kingly dignity hath no real influence upon the actions of the King; it doth not really advance their nature, but only morally, as a moral circumstance, it raiseth their rate and estimation, maketh them of a greater esteem and account, than otherwise they would be. The greatness of honour is increased from the excellency of the person honouring: For the Prince but to look favourably, to speak kindly unto me, is a greater honour, than the greatest and most crouching obeisance of inferiors. Now in giving satisfaction to a party wronged, a man honoureth the party, to whom he giveth it: and therefore the more worthy the person satisfying, the greater the satisfaction. A greater satisfaction it is for a Prince to ask forgiveness for a wrong committed, then for another to undergo a far sharper penalty. Now if the greatness of a man's person communicateth an answerable worth either of satisfaction or merit, unto that which he doth, or suffereth: what an infinite value than will the infiniteness of Christ's person add to that, which he wrought for our redemption, for the satisfaction of God's justice, and for the acquisition of an inheritance, and other privileges for us? The divine, and infinite person of Christ doth dignify his obedience, and sufferings, and maketh them of an answerable, of a divine, and infinite value, able to satisfy Gods infinite justice, to expiate the infinite guilt of man's sin: not as though it did physically, and really advance their nature, but only morally, as a moral circumstance, raise their value and estimation. Let a 
* Mr. Bayne in his Catechism.  common man prescribe any thing for my health, and thanks is a sufficient requital: But let a Doctor of Physic do it, and a fee is due unto him. That advice, which delivered by a common man, is good cheap, yet coming from a counsellor, sergeant, judge, are of great value. Even so that blood, which Christ shed, that death, which he suffered, if it had been by an ordinary person, would have been of no great force; but being by him, who was over all God blessed for ever, it was of high, indeed infinite price. As sin, though it be of a finite nature, yet it is, objectiuè, infinite, as being committed against an infinite Majesty, and so meriting an infinite wrath and punishment. So Christ's obedience, though it were metaphysically, for its nature, finite, yet it was morally infinite, as being performed by a person of infinite dignity and majesty; and so consequently it was of infinite merit, to appease God's wrath, and procure all good things in the behalf of his members. But by reason of the infiniteness, dignity of Christ, person, there was in his obedience and sufferings, of satisfaction and merit, not only a fullness of Sufficiency. He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, 1 John. 2.2. But also a fullness of Redundancy. The satisfaction, merit, and acceptableness of his sufferings did as fare surmount (thinks Chrysosteme) the demerit, malignity, and unpleasingnesse of our disobedience, of our transgressions, as the vast Ocean doth the least drop of water; as the payment of infinite millions doth the debt of some few pence. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins, Isaiah. 40.2. to wit, in her head, and surety, Christ Jesus. This redundancy, overflowing, and overplus (as I may say) of Christ satisfaction will be more apparent, if with the acute Albertinus, tom. 1. quaest. 18. Theolog. Ex primo principio Philos. pag 135. We will be pleased to consider, that however there was a kind of infiniteness, as well in our sins against God, as in Christ's satisfaction for them; yet this latter infiniteness of Christ's satisfaction, was of a higher rank and nature, than the infiniteness of sin. Because the reference of the satisfactory and meritorious works of Christ unto his infinite person, was greater, nearer, and more intimate, then that of sin unto the infinite nature of God offended thereby: the person of Christ respecting those formally, and as it were intrinsically; because as a moral circumstance it morally informed and dignified them: and the demerit of sin respecting God offended thereby, only objectively, and extrinsecally, as outwardly terminating its reference unto him; and therefore however from the infinite person of Christ there redounded unto his satisfactory actions, an absolute infiniteness of value, and acceptableness, which was absolutely and simply such, yet from the infinite nature of God offended by sin, there redounded unto sin only an infiniteness of guilt, and demerit, secundum quid, after a sort, in such a kind.  
This doctrine of the all-fulness, and infiniteness of Christ's satisfaction and merit, the Papists injure 1. By abuse of it. 2. By a consequential impugning of it.  
1. They abuse, pervert, and wrest it unto the Patronage of Papal Indulgences: for they make it the principal pillar of that treasury of the Church, erected by Pope Clement the sixth, to raise a stock to redeem Souls out of Purgatory. Christ● satisfaction being of infinite worth, was enough for the sins of the whole world, all the men, that ever were, are or shall be in the world: but it is applied only unto a little flock. There is therefore a surplusage or plentiful remainder of the price of Christ's satisfaction, that may always farther be applied.  
For answer: we readily grant, that there was such an all-sufficiency in the humiliation of Christ, as that it was able to satisfy for the sins of all men in the world, if it were applied unto them. But then we 
* Ames. Bell. Enervat. tom. 3. lib. 6. c. 1. p. 232.233.  utterly deny any superfluous and superabundant satisfactions of Christ, not applied unto those, for whom they were by God and Christ intended. For the entire price of Christ's satisfaction is applied wholly unto every believer, and not by pieces and patches. To affirm, that Christ's satisfaction is applied but in part, that some of his satisfactions are applied, and that others remain unapplied, what is this, but to divide Christ? The 
* Chamier. tom. ●. lib. 24 c. 12. sect. 1093.  light of the Sun is sufficient to il●ighten all the men in the world; and yet there are many born blind, that never see the light thereof. But now how ridiculous would it be to infe●…hence, that there are any supervacaneous beams of the Sun to be put into a treasury of light? The same light of the Sun may serve for millions of men. So the same satisfaction of the Sun of righteousness may be, & is applied unto all the Saints. And indeed if but one single person had been saved and redeemed, it could have been at no lower a rate, than the whole death of Christ; the whole satisfaction of Christ's blood must be applied unto such a soul, and not only a parcel thereof. The reservation then of many satisfactions of Christ in the treasury of the Church that are not applied, is but a fiction invented for the filling of the Coffers of his Holiness.  
But to speak of this somewhat more accurately: The main foundation, upon which Papalins build the superfluous satis●, factions of Christ, and that imaginary treasure of the Church, consisting principally of them, is the infiniteness of Christ's satisfaction: and this may be branched into two arguments.  
The first, Such is the infinite worth of Christ's satisfaction, 〈◊〉 that it may be extended unto those, unto whom it is never actually extended.  
But how sandy a foundation this is for such a structure, is well discovered by Ames. Because, as much may be said of God's power and mercy; whence yet to infer any superfluity in them, were very ridiculous. Satisfactio Christi non magis dicenda est super flua, aut Thesaurus ab Ecclesia dispensandus, quia suâ naturâ potest ad illos extendi, ad quos non extenditur actu, quam misericordia, aut potentia Dei. Bell. Eneru. tom. 3. lib. 6. C. 1. pag. 232. The substance of this answer we meet with in one of their own Schoolmen, Suarez in tertiâ part. Thomae tom. 4. disp. 51. sect. 1. pag. 686. Though indeed it be brought by him to another purpose. Having affirmed, that this supposed treasury of the Church shall continue even after the day of judgement, he hints an objection against it, that the remaining of it would be idle, vain, and without fruit. To what purpose should there be in it sufficient satisfactions for infinite sins, when there is no longer any place for the pardon of any sin? He answereth, that it would not be idle and in vain: and his confirmation of it will, mutatis mutandis, with due change serve our turn. Neque id est otiosum, sicut potentia Dei non est otiosa, etiamsi infinita possit operari, quae non operatur, qùia est attributum quoddam connaturale ipsi Deo pertinens ad perfectionem ejus: Ita enim infinitus valor propriorum operum est quasi naturalis proprietas Dei hominis pertinens ad perfectionem ejus. God's power is not idle, though it can work infinite things, which it never worketh, because it is a connatural attribute of God, belonging unto his perfection. So the infinite value of the satisfactory works and sufferings of Christ, is as it were a natural property of God man; and therefore we cannot say, that any of them be superfluous, though they be not applied unto those, unto whom they are appliable.  
A Second Argument may be framed thus: The blood of Christ is of infinite price; and therefore every drop of it sufficient to cancel the sins of the whole world. Christ therefore did endure much more, than was necessary for the redemption of man: and of his superabundant satisfaction the treasure of the Church principally consisteth.  
Unto this I shall answer, 1. in the words of Dr. Francis White, in his reply unto the Jesuit Fisher, pag. 553, 554. Although one drop of Christ's blood, even when he was circumcised and whipped, might have been sufficient for man's redemption, if God had so ordained; yet presupposing the Divine decree, and ordinance to the contrary, one drop of Christ's blood is not sufficient to make satisfaction for our sins; because sufficiency in this kind, is to be measured by the wisdom, will, and acceptation of the ordainer, which requireth as much as himself appointed and decreed should be; and neither more, nor less.  
2. A confutation of this popish conceit, touching a sufficiency in one drop of Christ's blood to satisfy for sin, you may fetch out of another Bishop, Dr. Bilson in his survey of the sufferings of Christ, etc. pag. 103. Nothing (saith he) did fully satisfy the justice of God for sin, nor make a perfect reconciliation for us with God, but his obedience unto death. For that which must satisfy for sin, must be death; other ransom for sin, God neither in his wisdom and counsel would, nor in his truth and justice could accept, after his will once determined and declared. It was the first wages appointed and denounced by God to sin: In the day that thou eatest thereof, thou shalt die the death, Gen. 2. or certainly thou shall di● the doubling of the word noting the inflexibility of God's counsel and justice. The Apostle witnesseth the same, when he saith, the wages of sin is death, Rom. 6. Then as sin was irrevocably rewarded with death, so must it necessarily be redeemed by death: which rule stood so sure, that when the son of God would give himself for us to redeem us, he could not do it, (by reason of God's immutable counsel and decree) but by death. Wherefore the Apostle calleth him Heb. 9 the mediator of the new Testament through death for the redemption of transgressions. And where a testament is, there must be (saith he) the death of the testator. He contenteth not himselse to say there was, but there must be the death of the testator, before we could be redeemed. A necessity not simply binding God's power, but plainly declaring his counsel to be fixed, and his will revealed. I have alleged the testimony of these two Bishops, because I find others of the same rank to speak another language. And those that have been the most rigid assertors of the prelatical cause have made this Monkish dream one piece of their Divinity; and have bespattered as Puritans, all that have adventured upon any limitation or mitigation of this hyperbole of Bernard's.  
Thirdly, I shall refer the reader for further satisfaction unto 
x Illud non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur, de totali causa meriti Christi: sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat departiali causa, nempè dignitate, atque habilitate perscuae satisfacientis etc.  Ludovicus Lucius against Gittichius, the Socinian, who doth what he can to qualify the Rhetoric of such Protestants, as say with Bernard, that one drop of Ch●ists blood is enough to ransom all mankind, pag. 22. and withal he proveth pag. 121. out of Heb. 9.15. that in strictness and propriety of speech, there was need not only of some few drops of his blood, but of his very death itself, for satisfaction of God's justice.  
Unto him I shall also fourthly, add Chamier tom. 3 lib. 24. cap. 12. sect. 7, 8, 9 p. 1093. Who there thus argueth against the Papists in this particular. The Scripture ascribes the redemption and salvation of the elect, as to the blood, so to the death of Christ. We were reconciled unto God by the death of his Son, Rom. 5.10. You that were sometimes alienated &c, now hath he reconciled in the body of his fl●sh through death, Col. 1.21,22. Now will they play the sophisters with Christ's death, as with his blood, and say, that some are redeemed with one part, and others with another branch of his death. What can be more absurd, than such a distribution of the application of Christ's death? As all the elect considered jointly, are redeemed by the whole death of Christ, so every one of them severally, and apart. Paul is not ransomed by one portion of his death, and Peter by another: But each of them by the same whole death, considered entirely, in all its kinds, members, and degrees. Now if by the scripture the whole death of Christ is requisite for the redemption of but one single soul, than it is but a curious and rash presumption so peremptorily to affirm, that but one drop of Christ's blood, one tear of his eye, one drop of his sweat is more than sufficient for the ransom of all mankind.  
Unto all these I shall in the last place subjoin out of Ames Bell. Enervat. tom. 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of blood, to be an unmeet satisfaction unto the divine justice for the numerous and heinous sins of men. Quamvis valor passionis pensandus sit ex dignitate patientis, tamen ut passio idonea esset, ad valorem illum in talem usum sustinendum, proportio fuit observanda inter poenam debitam, & solutam. Although the value of Christ's passion be to be weighed and measured by the dignity of his person suffering, yet notwithstanding, that his passion might be fit to receive, or sustain the now mentioned value, requisite it was, that a proportion should be observed between the punishment, that was due from us, and that which was paid, and suffered by him. That Christ's sufferings might be satisfactory, there was requisite not only dignitas personae, but also gravitas poenae, not only the worthiness of his person, but also a fullness in his suffering; he was to suffer all the parts of the general curse and punishment due to sin, as touching the substance, and nature of them, not as touching the circumstances either of place, or continuance. And this was figured by the powering all the blood beside the bottom of the Altar, Exod. 29.12. By the burning of all the  offering, Levit. 1.9. by the 
z As the burning of the heifer signified the sufferings of Christ, Heb. 13.11,12. So the ashes were the monument of his most base and utmost afflictions; for ashes were used as greatest signs of sorrow and misery. 2 Sam. 13.19. Job. 30.19. & 42. vers. 6. Jer. 6.26, and to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgements, Eze. 28.18. Aynsworth upon the place.  burning of the red heifer unto ashes, Numb. 19.9.  
Secondly, The Papists by jost consequence impugn the all-fulness of Christ's satisfaction, and merit, in their maintenance of saintlie satisfactions, and merits.  
1. In their maintenance of the satisfaction of the saints: for this maketh Christ's satisfaction imperfect, in that it addeth thereunto a supply of humane satisfactions.  
Yea, but say the Papists, the doctrine of the satisfaction of the saints is so fare fare from derogating any thing from the dignity of Christ's satisfaction, as that it rather maketh unto the greater honour thereof, because it deriveth all our power of satisfying from his satisfaction. It is no derogation from God's Omnipotency, that he works by second causes; that in the acting of the greatest miracles he makes use of his meanest servants. So it is no imbasement, but rather an honour, and glory unto Christ's satisfaction, to have them advanced so fare, as that by virtue of them, the members of Christ are made in part satisfyers of divine justice, not in equality with Christ, but by subordination to him. Hereupon Bellarmine tom. 3. de paenitentia lib. 4. cap. 14. very gravely adviseth us to take heed, that we do not wrong the works of grace, the members of Christ, and the holy Ghost himself, whiles we think to strive for the honour of Christ; for the disparagement of the fruit redounds unto the root: and the injury done unto the members, reflects upon the head.  
But that notwithstanding all this glozing, their doctrine of humane satisfactions doth eclipse the dignity, and overthrow the force of Christ's satisfaction, will appear by clearing up these two particulars. 1. that considering the all-fulness of Christ's satisfaction, humane satisfactions are needless. 2. that they are injurious to the worth of Christ's satisfaction.  
1. Presupposing the all-fulness, and infinite worth of Christ's satisfaction humane satisfactions, are needless, and causeless; To what purpose should any man light up a dim taper and smoky candle, when he hath the clear and full light of the sun? If Christ's satisfaction be of infinite price, why then may it not serve for the expiation of the guilt of temporal punishments? and if there be an all-sufficiency in Christ's satisfaction, what need ours?  
Yea, but say they, man's satisfaction is needful, not to supply the want of Christ's satisfaction, but to apply it unto us. It is one of the instruments ordained by God for the application of Christ's satisfaction unto us, unto the taking away of temporal punishments.  
That this is but an idle evasion will appear, 1. By a comparison of Christ's satisfaction. 2. By the entireness of the application thereof; and 3. by their own restriction, and limitation of the use of it.  
1. By a comparison of Christ's satisfaction: and such an argument we have urged by Ames Bell. enervat. tom. 3. lib. 5. cap. 4. pag. 227. Satisfactio nova non magis requiritur ad satisfactionem Christi applicandam, quam nova mors, redemptio, resurrectio, ad mortem, redemptionem, & resurrectionem Christi applicandam. A new satisfaction is no more required to apply the satisfaction of Christ, than a new death, redemption, resurrection, is to apply the death, redemption, and resurrection of Christ.  
2. From the entireness and indivisibility of the application of Christ's satisfaction. Christ's satisfaction is applied unto a soul entirely, wholly, and at once, at least for the same sins, and not by parcels. But now they without any the least warrant from Scripture, make two parts of the application of Christ's satisfaction; First, one by confession, contrition, together with the Priest's absolution, to the taking away of the fault, and eternal punishment. 2. Another by satisfactory works, to the taking away of the temporal punishments.  
3. By their own 
a Mr. Bishop telleth usthrough all this discourse, that the use of Christ's satis faction is to take away the guilt of sin, and the eternal punishment thereof, and that this we obtain in the forgiveness of our sins. But now after theforgivenesse of our sins, the satisfactions remain to be performed by us. If this be so; if the use of Christ's satisfaction be determined in the forgiveness of our sins, and the satisfactions follow after, how or to what use do the satisfactions apply unto us the satis factions of Christ? As for example, Mr. Bishop giveth a man absolution before he dyeth: he hath thereupon his sins forgiven him, and a release from cternall punishment; but yet being not as yet throughly scoured, to Purgatory he must go. Now then in what fort, and to what end, doth Purgatory apply unto him the satisfaction of Christ? For the satisfaction of Christ meddleth not with temporal punishments; he hath left the Kingdom of temporal satis factions, and the whole revenuethereof to the Pope. What do we here then with applying the satis faction of Christ? Riddle this riddle he that can, for Mr. Bishop eannot do it. Abbot against Bishop part. 2 d. pag. 737, 738.  limitation and restriction of the use of Christ's satisfaction. They limit and restrain the use of Christ's satisfaction unto the taking away of the fault of mortal sins, and the eternal punishment of them. And how then can humane satisfactions apply the satisfaction of Christ for the taking away of temporal punishment?  
Unto these foregoing proofs, I shall add four more, taken from 1. The general nature. 2, The original. 3. The distribution. 4. The relation of the instruments of the application of Christ's satisfaction.  
1. From their general nature: They are all ordinances of God, branches of his worship. But the supposed pains of Purgatory, which they make to be satisfactory to God's justice, are not ordinances of God, branches of his worship: therefore, no means of applying Christ's satisfaction to us.  
2. From their original. All instruments of applying the satisfaction of Christ, proceed from the grace, mercy, and favour of God. But the pains of Purgatory, and we may say the same of all temporal punishments, that are properly and formally such, come from the justice of God, and are of a destructive and malignant nature, tending unto the perdition of the creature: and therefore not means of applying Christ's satisfaction unto us.  
Thirdly, from their distribution: They are either on God's part offering, or on our part receiving Christ's satisfaction. But by humane satisfactions v. gr. the pains of Purgatory, and the like, Christ's satis faction is neither offered on God's part, nor received on our part: therefore they are no means of applying Christ's Satisfaction.  
Fourthly, from their relation. All means of the application of the satisfaction of Christ's death, are referred thereunto, as the object, that is to be applied, and have an aptness for the apprehension, signification, or exhibition thereof. But now no such thing can be affirmed of the pains of Purgatory, or the like pretended satisfactory punishments: and therefore they have not so much as an instrumental force of applying the satisfaction of Christ's death and sufferings. I shall conclude this particular in the words of Abbot against Bishop, 2 d. part. pag. 736, 737, Mr. Bishop telleth us, that the use of our satisfaction is to apply unto us Christ's satisfaction. A goodly and witty device; I have a medicine fully sufficient and available for the curing and healing of my wound, and I must have another medicine for the healing of the same wound, which I must apply and lay to the former medicine. My surety hath fully and perfectly discharged my debt, and I must myself pay the debt again, that my surety's payment may stand good for me. A satisfaction to apply a satisfaction, is a toy so improbable and senseless, as that we may think them miserably put to shifts, that could find no better cloak to hid their shame.  
2. The doctrine of humane satisfactions is injurious unto, and derogatory from Christ's satisfaction; and that in two regards.  
1. It communicates unto man the power of satisfying, which is a peculiar and incommunicable prerogative of Christ's.  
2. It ascribes unto man satisfaction in such a manner, as that it quite excludes and shuts as it were out of doors the satisfaction of Christ.  
1. It communicates unto man the power of satisfying, which to be a peculiar and incommunicable prerogative of Christ's may be manifested from two fruits of Christ's satisfaction, and from a comparison of satisfaction with creation.  
1. From two fruits or effects of Christ's satisfaction, proper and peculiar thereunto. 1. Redemption of us, and 2. A perfect and full reconciliation with God.  
1. Redemption of us. Christ redeemeth us from our sins, by fully satisfying God's justice for them; and therefore if the power of redeeming cannot be imparted unto the Saints; neither can the power of satisfying, because redemption is founded upon satiffaction. Now the power of redeeming is so appropriate unto Christ, as that the very Papists themselves acknowledge no Mediators of redemption besides him. He by himself hath purged us from our sins, Heb. 1.3.  
A second effect of Christ's satisfaction is our perfect and full reconciliation with God, Rom. 5.10. Col. 1.21,22. Now these, and the like places, are to be understood exclusively. We are reconciled unto God only by the satisfaction of Christ's death and blood. The whole chastisement of our peace was laid upon him, Is. 53.5. No chastisement whatsoever, besides that of his, can pacify the wrath of God against us, can procure our peace with him. And indeed the Papists themselves will acknowledge, that nothing which a sinful man can do, or suffer, is able to purchase a return of God's favour, and Friendship. Now if men's best works, and greatest sufferings cannot reconcile unto God, than neither can they satisfy the justice of God. Because reconciliation of God unto man follows satisfaction unto his justice; Even as his enmity with man is an inseparable 
* Pemble. pag. 255.  consequent of the breach of his justice: God then is never perfectly reconciled unto a creature, that hath violated his justice, until full satisfaction be made unto his justice, for the whole punishment due unto such violation. And if he be once fully and perfectly reconciled, there is no place for any further punishment, though but temporal: Because the friends of God, and members of Christ, cannot be condemned; But satisfactory punishments do necessarily imply condemnation. Besides, as Chamier largely proveth against Tapper tom. 3. lib. 23. cap. 19 pag. 1044. Reconciliation and remission are, though distinguished, yet inseparably conjoined. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, 2 Cor. 5.19. Where God is reconciled unto sinners, he doth not impute unto them the guilt of their sins, but totally pardons them: He remits the whole fault, and punishment. He remembreth them no more: he doth not so much as make mention of them: He covereth them, makes them as white as snow; blots them out as a thick cloud; casts them into the depth of the Sea; hides his face from them; casts them behind his back: removes them as fare out of his sight, as the East is from the West, so that upon judicial enquiry they shall not be found, to wit, in respect of condemnation, Jerem. 31.34. Ezek, 18.22. Psalm. 32.1,2. Psalm. 51.9. Micah. 7.19. Esay. 44.22. Psalm. 103 12. Esay. 38.17, and 1.18. Jer. 50.20. If any shall say, that these phrases signify only a partial forgiveness of sin, any indifferent reader will judge, that they are blinded with prejudice, and have wilfully shut their eyes against the light of the truth.  
A second argument to prove, that the power of lati-fying is not communicable unto a mere creature, is taken from a comparison of satisfaction with creation. Satisfaction hath the same place in the order of grace, which creation hath in the order of nature. But now creation is so proper unto God, as that it is blasphemy to affirm, there be any subordinate creators: And therefore it is equally blaspheamous to aver, there be any subordinate satisfyers of God's justice.  
As for that instance, which Bellarmine bringeth of Gods working miracles by his servants, it is utterly impertinent: For God alone really, and properly worketh miracles. Men being at the most but moral causes of them: as by their prayers they obtain this of God, that he would do them; or as God useth their help, as a sign or token of a miracle to be done by him. And moreover, new miracles were not done by man, for application of any former miracles of God; as they feign, that our satisfactions serve to apply Christ's. This similitude therefore hath no proportion unto the matter in hand; And thus have we proved, that the power of satisfying is not communicable unto a mere man, much less unto a sinful man, no not so much as in a way of subalternation. unto Christ's satisfaction.  
But 
b Sed insto, Primò, satisfactionemnon esse subalternatam passioni Christi: tùm quìa Deus non subalternavit, cu●us id solius jus erat: sed soli Papistae. Tum quia, ipsa Papistarum confession, passio Christi non operatur per satisfactionem; Sed satisfactio adhibetur propter imperfectam applicationem passionis. At quae causae aliarum defectum supplent, eas nemo subalternas●sed vicarias appellavit. Secundà, non tantum aequo gra●u cooperantes causas prejudicare invi●em, sed etiam subalternatas gemino casu; Primò, quum it à subalternantur, ut tamen absque iis non possit prima Causa producere effectum. Exempli gratia; Etsi sol in Phy sico ordine producat poma: tamen quia non fine arbore, quae ei subord●natur; ideò confidenter dicat quis, non esse sufficientem solem ad producenda poma: Atqui audivimus Vasquez negantem, posse Christi passionem quenquam efficere dignum gloriâ▪ absque propriâ satisfactione: audivimus ab aliis, iniquum esse a Deo recipi in gratiám, sine satis factione, eum, qui multa magnaque peccata admifit, aequè cum eo, qui pauca, & levia. Necesse 〈◊〉 igitur fateri, has satisfactiones nonnihil saltèm decerpere de honore Christi. Altero, in causis Ethicis; su●al●ernae causae derogant primae, quum instituuntur praeter autoritatem e●us. Exempli gratia, nor patiet●r re●…sibi proregem ullum substitui a quoquam. At nos dicimus, hoc genus omne satisfactionum, praetexiu subordinatae causae, Christi meritis substitutum esse, ipso Christo, mitto jam nolente certè inscio: Quod pii nec far, nec d●ssimulare possunt.  suppose, though not grant, that a subordination of humane satisfactions unto Christ's, were a thing in itself possible, yet it can lawfully be made only by Christ himself. Now that the Papists have devised it of their own heads, without any so much as colourable authority of Scripture, the miserable weakness of their arguments is a sufficient evidence unto unprejudiced minds.  
But secondly, they ascribe satisfaction unto man in such a manner, as that they thereby quite exclude the satisfaction of Christ, as appears by Bellarmine his answer unto this following argument of ours, lib. 1. De Purgatorio cap. 14. If Christ's satisfaction be applied unto us by our works, they are either two satisfactions, or but one: If they be two satisfactions, one of Christ's, and another of ours, than God shall be made unjust in punishing one sin twice over; or if (as some say) the satisfaction be but one, than it is either Christ's, and so we satisfy not; or ours, and so Christ satisfyeth not: or else we divide the honour with him, making him to satisfy for the fault, and we for the punishment.  
Unto this objection Bellarmine, having reckoned up two answers, pitcheth upon a third, which he takes to be the more probable: and it is, that there is one only satisfaction, and that is ours. Hereby you see Christ is quite excluded, at least from making satisfaction for venial sins, as they call them, and temporal punishments.  
No saith Bellarmine: for it is by Christ's satisfaction (saith he) that we have grace to satisfy. He satisfied immediately for the fault, and the guilt of eternal death, and mediately for the temporal punishment, in as much as he giveth us grace, whereby we ourselves are enabled to satisfy God for it.  
Unto this Aims very acutely replieth, Bell. Enervat. tom. 2. lib. 5. pag. 192, 193. In such a respect as this, God the Father, and the holy Ghost, may be said to satisfy for us, because we have all grace from God the father by the Spirit. 2. Upon this account, the satisfaction of Christ should have no other relation unto our sins, and their punishments, then unto good works, as they are good: for by the satisfaction of Christ, we have grace enabling us to work well. And again tom. 3. lib. 5. cap. 4. pag. 229, 230. 1. If Christ's satisfaction be immediate, and mediate, than his satisfaction is manifold, and not one. 2. If Christ satisfyeth, our satisfaction intervening, than he hath satisfied not once, but he always satisfieth, not by himself, but by us. Then lastly, he doth not so much satisfy for us, as in us.  
3. Christ cannot be said to satisfy, as he giveth unto men grace, enabling men to satisfy, any more than he can be said to repent, or confess sins, as he giveth them grace for repentance, and confession.  
In a second place, the Papists do covertly evacuate the al-fulnesse and infiniteness of Christ's merits by their doctrine of humane merits of condignity. To merit is to purchase that right unto a thing, which one had not before, to make that due, which was not due before. Now if the merits of Christ be of infinite value, they have purchased in the behalf of his members a full right unto eternal life and happiness; so that their good works do not make the same newly due. If they make it any way due, they make it due either in whole, or in part: if in whole, than Christ hach merited nothing for them: if in part, then there is something in eternal life, which Christ hath not merited. Either way there is a manifest derogation from the merits of Christ.  
Yea but the Papists bear us in hand, that their doctrine of merits doth not obscure, but rather illustrate the glory of Christ's merits: and to make this good, they have two devices; the one received generally by most, if not by all of them; The subordination of the saints merits unto Christ's merits. The second is the peculiar shift of some few; The union of the saints persons with Christ's person.  
To begin with the first, the subordination of the saints merits unto Christ's merits. Our merits (say they) are derived from Christ's: for he merited for us the power and grace of meriting; and therefore our merits argue no insufficiency in, but rather a wonderful efficacy of his merits. It is no blemish unto the Sun, that the Moon and Stars shine with a light borrowed from it. The fruitfulness of the branches is no disparagement unto the vine. The dependant and subordinate efficiency of second causes is no detraction from the omnipotency and all-sufficiency of the first cause. And why should it be any impeachment unto Christ's merits, to affirm, that he doth not only merit for us himself, but also makes us able to merit?  
Unto this fancy I shall oppose these three considerations, that it is 1. Ungrounded on Scripture. 2. Unnecessary. and 3. Impossible.  
1. Ungrounded on Scripture. That Christ's merit hath purchased unto us grace enabling for performance of good works, we deny not; but that he hath merited, that we might merit, is a thing unheard of in the writings of the Prophets, and Apostles: and therefore to be rejected, not only as a frivolous, but also as a presumptuous fiction.  
But secondly, it is also an Unnecessary fiction. For if Christ's merits be so inestimable, as that they merit for us perfection, and fullness of happiness and salvation, what necessity is there that we ourselves should merit this again. If a thing be already done sufficiently, it is more than is needful for to do it over again.  
And thirdly, this subordination of the merit of our works unto Christ's merits, is a thing utterly Impossible, as may be proved from four particulars considerable in our good works. 1. God's donation of them unto us. 2. Our Obligation unto them. 3. The imperfection and pollution of them. 4. The disproportion between them and eternal life.  
1. God's donation of them unto us. The gifts of God are uncapable of meriting any thing with God: But all our good works are the free gifts of God, 1 Cor. 4.7. 1 Cor. 15.10. and 2 Cor. 3.5. Phil. 1.29. and 2.13. Is. 26.12. And therefore by them God cannot be bound to bestow more upon us. This argument drove 
c Dicendun est, quòd meritum de condigno subdistinguitur, quia quoddam est meritum de condigno largè sumpto, pro quadam dignitate quam Deus ex ordinatione requirit in operibus nostris, ad hoc ut remunerentur vitâ aeternâ. Et haec dignitas est in nobis per gratiam & charitatem habitualem. Aliud est meritum de condigno strictè & propriè accepto, & tale meritum est actio voluntaria propter quam alicui debetur merces ex justitia, sic quod si non reddatur ille, ad quem perti●et reddere, injus●è facit, & est simpliciter & pro priè injustus: & tale meritum de condigno invenitur inter homines, sed non est hominis ad Deum. Quod patet, quia quod redditur potius ex liberalitate dantis quàm ex debito operis non cadit sub merito de condigno strictè & propriè accepto. Sed quicquid à Deo accipimus, sive sit gratia, sive sit gloria, sive bonum temporale vel spirituale (praecedente in nobis propter hoc quocunque bono ope●e) potiùs & principaliùs accipimus ex liberalitate Dei, quàm reddatur ex debito operis, ergo nihil penitus cadit sub merito de condigno sic accepto Major patet ex ratione meriti de condigno priùs positâ Minor probatur, quia facilius & minus est reddere aequivalens eius quod quis accepit ab alio, quam eum constituere debitorem (quia ad constituendum eum debitorem, requiritur quòd plus reddat, quàm acceperit, ut sic ratione plurium, alius efficiatur debtor) sed nullus potest reddere Deo aequivalens, dicente Philosopho. 8. Ethic. Quia in his quae sunt ad Deos & ad Parents impossibile est aequivalens reddere: ergo multò minùs est possibile, quod ex quocunque nostro opere Deus fiat nobis debtor, ita ut si non redderet debitum, esset injustus. Causa autem huius est, quia & illud quod sumus, & quod habemus, sive sunt honi actus, sive boni habitus, seu usus, totum est in nobis ex liberalitate divina gratis dāte conservante. Et quia ex dono gratuito nullus obligatur ad dandū amplius, sed potiùs recipiens magis obligatur danti, ideo ex bonis habitibus et ex bonis actibus, sive usibus, nobis à Deo datis, Deus non obligatur nobis ex aliquo debito justitiae ad aliquid ampliùs dandum, ita quod si non dederit, ●it injustus, sed potiùs nos sumus Deo obligati: Et sentire, seu dicere oppositum, est temerarium, seu blasphemium, etc.  Durand in lib. 2. sentent. didst 27. quaest. 2. unto the great regret of merit-mongers, to impugn the merit of condignity, properly and strictly so called; for such a merit is a voluntary action, whereunto the reward is due of justice; so that if it be not given, an injury is committed, and he to whom retribution properly appertaineth, should simply and properly be unjust. Now there can be no such matter between God and man, because whatsoever we receive of God, etc. whatsoever good works we have before done for it, yet we receive the same rather of God's liberality, then of the debt of the work. And the reason that he allegeth for this is; because all that we are, and all that we have, whether good habits, or good acts, or the use of them, is wholly, and altogether from the bounty of God, freely both giving and preserving them. And for as much as no man's free gift can bind him to give more, but he that receives more is the more bound to him, that gives it; therefore hence it follows, that by the good habits and deeds, which God hath enabled us to do, he is not bound by the debt of his justice to give us more; that he should be unjust, if he gave it not; but we rather are bound unto him: and it is rashness, yea blasphemy to think or say the contrary. And at last upon all this, he inferreth this conclusion: siquid pro bonis operibus nostris, nobis datur, vel redditur, potiùs & principaliùs est ex liberalitate dantis, quam ex debito nostri operis. If God give any reward unto our well-doing, this is not, because he is a debtor to our works, but rather of his own liberality.  
A second Argument, that our best works are uncapable of merit, and consequently, that the subordination of our merits unto Christ's, is impossible, is our obligation unto them. We are bound to fulfil the law in all perfection. The best of works, the highest degree of obedience is but our due debt by God's command. Now the payment of due debts, the performance of our duty unto God, can merit nothing at his hands, Luk. 17.20.  
A third argument proving that our good works are uncapable of having any power of meriting derived unto them, is their sinful imperfection, and pollution. All our righteousnesses are as menstruous, and as filthy rags, Esay. 64.6. All our graces are imperfect; all our duties are polluted: and therefore stand in need of favour, grace, and mercy for acceptation. Nay they are so fare from meriting heaven, and eternal life, as that they supererogate for hell, and everlasting damnation.  
The fourth and last argument is the vast disproportion between our good works, and eternal life: For  
1. Eternal life, and happiness, is objectively infinite, as being the vision, and fruition of God, an infinite good, unto it therefore nothing, that we can do, or suffer, can be equivalent, Rom. 8.18.  
2. Our future life, and happiness, is infinite in point of duration. But now saith Anselme, a very ancient Schools man; if a man should serve God a thousand years with as great fervour and zeal as possible, he could not by way of condignity, merit to be in the king doom of heaven so much as for half a day. And thus (you see) that the derivation of merit unto our works from Christ's merits is an utter impossibility.  
But there is one of their great Schoolmen Gabriel Biel in tert. sentent. disp. 19 Art. 2. Conclus. 5. that speaks yet fare more dishonourable of Christ's merits: For he ascribes merit unto our works in a way of equality with Christ. Though the passion of Christ (saith he) be the principal merit▪ for which the grace of God, & the opening of heaven, and the glory thereof be given, yet it is never the sole or total meritorious cause. Because always with the merit of Christ there concurreth some work, as the merit of congruity, or condignity of him, that receiveth grace or glory, etc.  
Here it is in terminis affirmed, that the passion of Christ is not a solitary, total, meritorious cause: and the reason alleged is; Because there is farther requisite the concurrence of our merits: therefore, by consequence it is affirmed, that our supposed, or pretended merits, are conjoined with Christ's in a way of coordination. Because a total, or solitary cause excludes only coordinate, and not subordinate causes.  
A second shift, that Hosius, Cajetan, and others, mentioned by Vasquez, have, to clear this their doctrine of merit from dishonouring of Christ's merits, is the union of the godly with the person of Christ; Whence there redounds unto their good works a greater worthiness of eternal life, then of themselves they would otherwise have. They are knit unto Christ, as members unto the head, as branches unto the vine; and so are as it were reputed one person with Christ. And consequently their actions and good works, their merits, are looked upon, as the actions, good works, and merits of Christ himself: For Christ hereupon, as an head, hath an influence upon them as members, and so worketh, and meriteth in them. Whereupon Every godly and righteous person may not only say with the Apostle Paul, I live, yet not I, but Christ liveth in me, Gal. 2.20. But also I merit, yet not I, but Christ meriteth in me. And to prove all this, they allege a saying rife in their Schools, That our works besprinkled with the blood of Christ, and washed with the merits thereof, do become worthy of heaven, and its happiness, and this saying they might perhaps ground upon Revel. 7.14. Where it is said of the saints, that they washed their robes, and made them white in the blood of the lamb.  
But Vasquez hath sared us the labour of confuting this evasion, In primam secundae tom: 2 disp. 214. cap. 7. pag. 810. Good works (saith he) receive their value, and worthiness from the person immediately, and formally productive, or elicitive of them; and not from the person giving grace, and assistance for the performance of them: and therefore our good works have no worthiness of desert, or increase thereof, derived from the worthiness of Christ, our head; and this he doth not barely dictate but prove by three reasons.  
1. Otherwise it would follow, that our works were of infinite value; Because Christ, from whose grace they proceed, is of an infinite dignity.  
Secondly, Our good works would be condignly meritorious of justification for others.  
And Thirdly, they would merit in the utmost rigour of justice according unto not only a proportional, but also an absolute equality between the merit, and the reward: Which are things disclaimed by those Papists, that are yet most rigid and stiff patrons of the merit of our beggarly, and polluted observations.  
Having thus cleared the doctrine of the all-fulness, and infiniteness of Christ's satisfaction, and merit, from the Papists both abuse and opposition of it; I shall in the next place proceed unto some practical application of the point: It may serve as a motive unto humiliation, and as a ground of consolation.  
1. Then here is a motive unto humiliation for sin: for the fullness of its obliquity, and infiniteness of its guilt, or demerit, is sufficiently, and clearly demonstrated from the fullness, and infiniteness of Christ's satisfaction for it: And therefore there is nothing, that can with half that justice challenge such a deep measure of our tears, and sorrow, as they. O the spots and blemishes of our Original Corruptions, and actual transgressions, must needs be filthy beyond all expression, seeing nothing could wash them away, but the unvaluable blood of the immaculate lamb of God. There was no satisfying of God's justice for them, appeasing of his wrath against them, no redemption of our souls from them, no possibility (if we speak in order unto God's ordinate power) of the healing of them, but by shedding the heart blood of him, who was over all God blessed for eve; by his obedience, that reached even so fare, as a cheerful submission unto a most painful and ignominious death. And from this now, let us thus aggravate the heinousness of our sins. Surely they must needs infinitely displease, and provoke God, seeing he expects so ample a recompense for them. The stench of them must needs be extremely noisome, and offensive unto the nostrils of God: For nothing could quiet and appease him, but that costly perfume, of which the Apostle speaks, Eph. 5.2. His son giving himself for us an offering, and sacrifice to him, for a sweet smelling savour. O that thraldom must needs be most miserable and intolerable, from which there is no ransom, but by so inestinable a a price. Those diseases are deadly, unto the healing of whic, there is requisite so precious, and divine a medicine. Those wounds must needs be deep, and dangerous, unto the cure of which, there is necessary so rich a balsam, as outweighs in worth millions of worlds.  
Secondly, This fullness of satisfaction and merit in Christ's humiliation is a ground of consolation: for from it we may infer 1. a perfection of his office, that he assumed for us. 2. a perfection of his influence upon us.  
1. A perfection of his office, that he assumed for us, the Captain of our salvation was made perfect through his sufferings Heb. 2.10. and Chap. 5. vers. 8, 9 that is, as touching his office.  
1. Such was the worth of his sufferings, as that by them he accomplished, finished, an fulfilled that work, which he was to perform for us, here on earth; a full satisfaction of God's justice, a perfect expiation of our sins, Luk. 13.32. John. 17.4. john. 19.30.  
Secondly, He was by his sufferings perfectly, and fully qualified and fitted for discharge of those duties, that are to be done in heaven for us. He was by them qualified, as with compassion towards us, so with merit towards his father. As his own experience of sufferings was a motive unto sympathy with us; so the value of his sufferings was an argument of prevalency with his father. If he ask for the pardon of any sin, he can plead, that he hath fully satisfied God's justice for it. If he crave for any mercy, favour, grace, in the behalf of his members, why he hath paid for it unto the utmost farthing. An intercession that is backed with an infinite merit must needs be very forcible, and prevailing.  
2. From this fullness of Christ's satisfaction, and merit, we may infer a perfection of Christ's influence upon us. It is said of the gifts, and sacrifices under the law, that they could not make him, that did the service, perfect, as pertaining to the conscience, Heb. 9.9. Now this is spoken of them, as compared. with the sacrifice of Christ, in a comparison of dissimilitude The deny all then of then sufficiency to perfect in things concerning the conscience, implieth, that the sacrifice of Christ is sufficient to perfect the conscience, to purify it, and pacify it, to enable it for the regular performance of all its offices. It can put both into our hearts, and mouths, the answer of a good, conscience towards God, 1 Pet. 3.21. By one offering he hath perfected for ever them, that are sanctified, Heb. 10.14. He hath perfected them for ever, as a moral cause in the way of satisfaction and merit.  
1. He hath perfected them satisfactorily. He hath fully satisfied God's justice for all their sins, 1 John. 1.7. Tit. 2.14. Acts 13.39. and for all things considerable in their sins, for the fault in the offence of God's majesty, and violation of our friendship with him, the stain, or corruption of sin, all punishments for sin, whether eternal, or temporal; so that they are freed from the whole curse of the law Galat. 3.13. and totally exempted from any condemnation whatsoever, Rom. 8.1. Sprinkling of blood seven times, was required upon several occasions under the law: As in the sin offering for the ignorance of the anointed Priest 
* Aynsworth.  Levit. 4.6. on the day of expiation or atonement Chap. 16.14. and in the cleansing of the Leper Chap. 14.7. Now seven, is a perfect number, used for the completing of a work Gen. 3.2,3. and therefore this sprinkling of blood seven times fitly served to typify, that the blood of sprinkling, Heb. 12.24. perfectly, and fully cleanseth our souls from all sins, purgeth our consciences from all dead works to serve the living God, Heb. 9.14. This utter and towall removal of our sins from us in a way of remission by the all-sufficient satisfaction of Christ, was typified by the Scape-goate, that did bear upon him all the iniquities of the Children of Israel unto a land not inhabited, a land of separation, Levit. 16.22.  
Secondly, He hath by the offering of himself perfected them that are sanctified, meritoriously. He hath purchased for them not only a possibility, but also a certainty of salvation: He hath not only by his merits opened the gate of heaven, made salvation possible unto all that believe, but further procured in the behalse of all the elect, an actual admission into glory: for he hath merited for them faith, repentance, regeneration, perseverance, all gifts and graces that are absolutely necessary, and will infallibly bring unto salvation; all things that pertain to life and godliness, 2 Pet. 1.3. The chastisement of our pear was laid upon him, Esay 53.5. the chastisement that was laid upon him was of such worth, as that it was sufficient to purchase a through, and perpetual peace, full favour, and perfect reconciliation with God. And a peace with the God of heaven is an ample security, and protection against an uncessant war, with all the Devils in hell, against the greatest enmity, and rancour, the most powerful opposition of wicked men on earth; and withal an assured, and undoubted pledge of all such favours, privileges, honours, and dignities, as favourites may expect from so royal, and munificent a master, as the King of kings, and Lord of Lords.  
Of this perfection of Christ's influence, that I have spoken of, we have in the remainder of the words an amplification; 1. from the extent thereof, in regard of continuance; 2. from a restraint thereof, in respect of object.  
1. From the extent thereof, in regard of continuance. By one offering he hath perfected them that are sanctified for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated, for ever, may be referred either unto the duration of the world, or else, the duration of these that are sanctified.  
1. Unto the duration of the world. Christ's oblation of himself perfects those that are sanctified in all ages of the world. It is an in exhaust fountain, the satisfaction and merit of which will never be drawn dry. As the sun enlightens all men, having the use of sight, that ever were, are, or shall be in the world. So Christ's sacrifice being of infinite merit, perfects all those, that ever were, are, or shall be sanctified unto the end of the world. Indeed of itself, it is sufficient for the perfection of even infinite millions of worlds. This perpetual efficacy of Christ's death was typified under the law by the casting of Cedar wood into the midst of the burning of the heifer, of whose ashes was made the water of separation, and purification for sin, Numb. 9.6. Now of this, Cedar was a very meet type, because it is a firm, and durable wood, that never rotteth.  
2. For ever may be referred unto the duration of those, that are sanctified; and so it denoteth the perseverance of this influence upon them: It is not for a time only, but unto the end of their lives, indeed unto all eternity; It keeps them by the power of God through faith unto salvation.  
Lastly, you have the restraint of this influence unto them, that are sanctified, both by infusion of habitual grace, and holiness from God, and also by dedication, and consecration, as vessels of honour unto God, as by God's decree of election, so by their own steadfast purpose and resolution. Unsanctified and unrenewed persons then, dogs and swine, who are not as yet separated out of the world, but prostituted unto the vanities thereof, whose souls are destitute of all saving and sanctifying graces, and defiled with innumerable lusts and corruptions, that are unmortified, who are utterly neglective and contemptuous of God's ordinances, gross and impenitent profaners of his worship, can expect no share in, comfort or benefit by the fullness of Christ's satisfaction and merit.  
Unto this place we may add another in the same book, Chap. 5.9. being made perfect, he became the author of eternal salvation unto all them that obey him. In which words we have, 1. The Ground. 2. Manner. 3. Effect. 4. Extension. And 5. Restriction of the object of this influence.  
The ground of it: Being made perfect, to wit, by the things which he suffered, as appeareth by comparison of the words with the foregoing, vers. 8. By his sufferings he was perfectly qualified, and fully fitted for discharge of this great business, the purchasing of our salvation.  
2. The manner of this influence. He was not the instrument, or means, but the principal cause, the author of our salvation.  
3. The effect. It was not only salvation, but eternal salvation. 
* Bilson.  Fuller or more sufficient than eternal salvation, we neither expect, nor ever shall have any; since that which is eternal admitteth no change, nor increase.  
4. The extension of this influence in regard of object. He became the Author of eternal salvation unto all that obey him, of what condition soever, though never so low, and despicable: want of learning, meanness of parts, baseness of birth, poverty of estate, and all other outward miseries of life can be no impediment unto the all-powerfull influence of Christ's merits.  
Lastly, we have the restriction of this influence in regard of object. He became the author of eternal salvation, only to them that obey him, to wit, with the obedience of faith, and with new obedience, the obedience of good works and sanctification. Children of disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who will not be persuaded, will not hearken unto divine admonitions, though never so persuasive, who are refractory, obstinate, and impenitent in their disobedience and rebellion, are hereby quite excluded from the sweet, and comfortable influence of Christ's sufferings, though in themselves infinitely satisfactory and meritorious.  
But this perfection or fullness of Christ's influence upon his members, we have set down, as here in these places, absolutely in itself; so Rom. 5. comparatively, as compared with the influence of Adam upon his offspring. Adam was the figure or type of him that was to come, vers. 14. to wit, Christ Jesus, in respect not of such things, as were personal unto either of them, but of that which is by them communicated unto many. As Adam was a head, root, and fountain of sin and death unto the universality of men, so Christ was a head, root, and fountain of righteousness, grace, and life unto the universality of Believers. But now to prevent all mistaking, before he prosecutes the comparison of similitude between their influences, he first premiseth the great disparity that is between them; and this he first affirmeth; and then confirmeth.  
1. He affirmeth it, vers. 15. but not as the offence, so also is the free gift. But he doth not content himself with affirming it once, but repeats it again, vers. 16. And not as it was by one that sinned, so is the gift. The repetition was perhaps to signify the great weight of the points handled, as also to import the more than ordinary incredulity that is in men generally touching them. There is nothing almost in Divinity goes down more hardly with flesh and blood, than the imputation of Adam's sin and Christ's righteousness.  
Having thus earnestly affirmed this disparity, he in the next place, as strongly demonstrates it; and that first generally, secondly particularly, by instancing in some particular heads of disparity.  
1. Then in general, he proves this disparity by way of comparison, by arguing from the less unto the greater, Vers. 15. For if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. In which words by the grace of God, is understood his favour and love; and by the gift of grace, is meant the obedience of Christ, mentioned vers. 18, 19 which as Beza noteth in relation unto God, is termed the gift by grace, or the free gift, because it is by him freely, or graciously imputed to us: in relation unto us, it is styled righteousness, vers. 18▪ Because by it, imputed to us, we are made righteous, vers. 19 Now this is here far advanced above the offence, fall, disobedience, or transgression of Adam, in regard of fullness of efficiency. If that hath abounded, this hath much more abounded, much more overflowed. It is a metaphor taken from rivers, that overflow their banks. This superiority, superabundancy of Christ's obedience unto Adam's disobedience, in point of efficacy, may be demonstrated from the inequality that is between them, in regard 1. of their general Nature. 2. Efficient. 3. Effects.  
1. From the inequality that is between them, in regard of their general nature. The offence, or disobedience of Adam was privative; Christ's obedience or righteousness is positive; and therefore more available and forcible unto salvation, then that unto condemnation. This is an argument urged by Pareus, but I shall lay no great stress upon it.  
But proceed unto a second inequality that is between them, in regard of efficients. The disobedience of Adam was the disobedience of a mere man; The obedience and righteousness of Christ was the obedience and righteousness of him, that was God as well as man: and therefore the merit of it infinitely surmounted the demerit of Adam's sin; and consequently was more able to justify and save, than this to condemn and destroy. If you will derive Adam's sin higher, from the Devil, even yet he was but a creature, and so infinitely short of Jesus Christ, who was God man: And hereupon we may conclude, that there is more virtue in him, the seed of the woman by way of eminency, than there was venom in the head of the serpent: He is more able to heal souls, than Satan to poison and infect them.  
A third inequality between them is in respect of their effects; in regard of their excellency, difficulty, and certainty of eveniency.  
1. Excellency. By Christ's obedience we are restored unto greater mercies and privileges, than ever we were deprived of by Adam's disobedience: Unto gifts without repentance, as the Apostle speaks, Rom. 11.29. Constancy, & irreversiblenesse in the justification of our persons; such a firmness in the sanctification of our natures, as is unconquerable by the gates, that is, power, and policy of hell; such an immortality of the body, in our resurrection, as is not only à posse non mori, a possibility of not dying, but a non posse mori, an impossibility of dying.  
Secondly, The effects, purchased by the merits of Christ's obedience, surmount those redounding unto mankind by the guilt of Adam's sin, in regard of difficulty. It is fare more difficult to build up, then to pull down and destroy. There is more merit, and efficacy requisite for the justification, and salvation of one soul, then there is guilt, and demerit for the damnation of millions.  
Thirdly, The effects of Christ's obedience transcend those of Adam's disobedience, in regard of certainty of eveniency. The actual damnation unto which we are liable, by the fall of Adam, is preventable, and avoidable by faith, and repentance. Whereas the grace of God, and the gift by grace, which is by one man, Christ Jesus, inferreth a hypothetical necessity of salvation, and so sensu composito, excludes all possibility of damnation.  
Secondly, The Apostle proves the disparity between the influence of Christ upon his, and the influence of Adam upon his, particularly, by instancing in some particular heads of disparity.  
The first head of disparity is the difference between the meritorious cause of our guilt, and condemnation by Adam, and the Antecedents, or occasions of ur justification by Christ. The condemnation accrueing unto us from Adam is only for one sin: the judgement was to condemnation by one, verse. 16. that is, by one offence: One, for number, if we speak of that first sin, committed by him in paradise, completed in the eating of the forbidden fruit; One, for kind, if we speak of that contracted from him, usually called, Original sin. But now our justification by Christ is a full absolution, & discharge not only from the sin, which proceedeth from Adam, but from all other personal sins. The free gift is of many offences unto justification, verse. 16. the blood of Christ cleanseth us from all sins, 1 Joh. 1.7. It takes 
* Pareus.  away the cause, and the effect. It stops up not only the fountain, Original corruption, but all the rivulets of actual transgression. The fullness of satisfaction in the humiliation of Christ was like the fullness of water in the sea: And the sea by reason of its huge vastness can drown mountains, as well as molehills. Even so the fullness of Christ's satisfaction can swallow up the greatest, as well as the least sins.  
A second head of disparity is in regard of the potency, and prevalency of their effects. The offence of Adam brought in a kingdom, and tyranny of death. If by one man's offence death reigned by one, ver. 17. But now the obedience, and righteousness of Christ hath purchased, and erected a fare more powerful, eminent, and glorious kingdom, the Kingdom of life. Much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ, ibid. It is very remarkable, that whereas the Apostle saith, in the former part of the verse, by one man's offence death reigned by one, he doth not to answer this, say in the latter part of the verse, life shall reign by one man, Christ Jesus; but, they which receive abundance of grace, &c: shall reign in life, by one, Jesus Christ. For this Estius giveth two reasons.  
1. Because it sounds more sweetly and comfortably, to say, that justified persons shall reign by Christ; then to say, that life shall reign in those that are justified by Christ.  
And secondly, it is to put a difference between the Kingdom of death, and the Kingdom of life. The Kingdom of death destroyeth all its vassals, but the Kingdom of life contrariwise exalts all its subjects, and maketh them to be Kings, partakers of the heavenly Kingdom with Christ. And thus have you seen out of the Apostle, that there is such a wide imparity between the obedience of Christ, and the disobedience of Adam, as that the satisfaction and merit of Christ's obedience, is by far more beneficial unto the Church and people of God, than the guilt of Adam's sin was prejudicial.  
In the next place, the Apostle prosecutes a comparison of similitude between the efficacy of the sin of the one unto condemnation, and of the righteousness of the other unto justification and life. And this he doth first in proper, and then in metaphorical terms.  
In proper terms, vers. 18, 19 As by the offence of one, judgement came upon all men unto condemnation: Even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience, many were made sinners: so by the obedience of one, shall many be made righteous. In which words we have the influence of Adam's offence, and Christ's righteousness resembled in regard of both intensiveness and extensiveness.  
1. intensiveness: they are like, though not equal, in the intention, or degree of their efficacy. As Adam's offence was effectual to make his posterity sinners, to involve and inwrap them in guilt and condemnation: so Christ's righteousness and obedience was available to invest all his members with justification, to make them righteous before God unto everlasting life.  
2. They are resembled proportionally in regard of the extensiveness of their objects. As by the offence of one, to wit, Adam, judgement came upon all men, that were his natural seed, by propagation; Even so by the righteousness of one, Christ jesus, the free gift came upon all men, that were his spiritual seed, by regeneration unto justification of life.  
Secondly, This similitude is propounded in metaphorical terms, ver. 21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by jesus Christ our Lord. Whereas the kingdom of Original sin is made the sequel of Adam's transgression, So the kingdom of grace is made the consequent of Christ's obedience.  
Original corruption may be termed a King, in regard 1. of vastness of dominion. It reigneth before regeneration in all men, and in all of men, in their mortal bodies, as well as their souls. 2. In regard of greatness of power; It hath all the powers of the soul, and parts of the body, until they be renewed by the holy Ghost, under such a command as the Centurion had his servants, or soldiers, Math. 8.9. And unto this kingdom of sin, the kingdom of grace by Christ is answerable. As sin reigneth unto death; so grace reigneth through righteousness by Jesus Christ. Now unto the grace, and favour of God, a kingdom an-answerably is ascribed in two respects, 1. in regard of its powerful efficacy: it is as able to protect, and exalt all those, to whom it is extended, as Original sin is to ruin, and destroy those, that are under its plenary subjection. 2. in regard of its plentiful fruits: grace reigneth by Jesus Christ; By him there is a large kingdom, a great abundance of grace answerable to the kingdom, and abundance of sin in us, to the reigning of sin unto death. The subjects of this kingdom receive abundance of grace, and of the fruit of righteousness, ver. 17.  
There is one thing more in the text, that much conduceth unto the glory of this kingdom of grace, and that is the continuation of it unto eternity. Other kingdoms may expire; But grace shall reign through righteousness unto eternal life. And thus the Apostle declareth, what a great purchase Christ by his all-sufficient merits hath made in the behalf of his members. He hath purchased for them grace, and favour with the God of heaven; nay, a powerful, rich, and an absolutely eternal kingdom of grace. O how happy, and glorious shall all those souls be that are found in Christ, standing by faith, under the coverture of His merits, and righteousness! Grace shall reign over them through righteousness unto eternal life.  
Secondly, Christ may be considered according unto his state of exaltation, and so there dwelled in him an all fullness of glory. There was a manifestation of the all-fulness of glory, that was essential unto his Godhead: A real collation of an all-fulness of glory upon his manhood.  
First then, in the exaltation of Christ there was a manifestation of the all-fulness, the infiniteness of glory, that was essential unto the Godhead. This divine glory of his was for a time, as it were laid aside, clouded, and eclipsed by the form of a servant, the infirmities of his humane nature, the miseries of his life, and by the shame, and pain of his death. But in his exaltation the father glorified him, according unto his desire and prayer, John. 17.5. with his own self, with the glory, which he had with him before the world was: that is, the father manifested, and displayed in him that glory, which he had from all eternity in a way of equality with himself. By the resurrection, he was declared to be the son of God with power, Rom. 1.4. and therefore possessed of an infinite glory: for the son of God is the brightness of his father's glory, Hebr. 1.3. the Prince of life, Acts. 3.15. the Lord of glory, 1 Cor. 2.8.  
But in a second place, in the exaltation of Christ, besides this external declaration of the glory of his Godhead, there was farther a real collation of an all-fulness of glory upon his manhood. It is generally resolved by the Schoolmen, and for aught I know not gainsaid by Protestants, that Christ in regard of his soul was from the very first instant of his conception comprehensor, blessed, full of glory: and enjoyed the happiness of heaven for the substance of it. This Aquinas proveth, part. 3. quaest. 34. art. 4. Because even then he received grace, not by measure. But now, if his grace should fall short of that of comprehensors, the saints, and Angels in heaven; If he should not have enjoyed the light of glory; If his graces had not been always acted in the vision, fruition, and comprehension of God, there had been a measure in his grace; The spirit had been given unto him by measure. Unto Aquinas I shall add Becanus, who upon the same argument thus reasoneth. Sum. The. par. 3, tract. 1. c. 9 quaest. 2. Christ according unto his humanity had the clear vision of God from the very instant of his conception. The reason is, because it is manifested that he had this vision before his death: But the reason, and ground of his having of it before his death, was the hypostatical union. Therefore seeing this reason, or ground of the beatifical vision agreed unto him from the very instant of his conception, therefore we must say, that he had the vision of God from the first moment of his conception. The major is plain from that in Joh. 3.13. No man hath ascended up to heaven, but he that came down from heaven, even the son of man, which is in heaven. Where the verb, ascendit, is of the preterperfect tense, whereby Christ signified, that he had now already ascended into heaven, which could not be true of a corporal ascent, but of a spiritual, by the beatifical vision. The same thing may be gathered from that in John. 12.26. If any man serve me, let him follow me, and where I am, there shall also my servant be. And from Chap. 17.24. Father I will that they also, whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me. From these, and the like places it is evident, that Christ, when he spoke these things, was in the estate of blessedness, unto which he also wished, and desired, that the Apostles might come. Whence I conclude, that he was always in that state from the very instant of his conception, because there is no reason why he should be in it then, and not before.  
Of this heaven-happniesse, in the soul of Christ, from the beatifical vision, there would always, without God's miraculous restraint, and prevention, have been two, as it were connatural sequels, 1. a fullness of unspeakable and unconceivable joy, solace, delight, pleasure, and comfort in his soul, 2. a redundancy of glory from his soul unto his body. But by the special dispensation of God, the resultancy of the former was suspended, and withheld in the time of his passion; and the latter, the 
a 
Secundum naturalem habitudinem, quae est inter animam, & corpus, ex gloria animae redundat gloria ad corpus. Sed haec naturalis habitudo in Christo subjacebit voluntati Divinitatis ipsius: Ex quâ factum est, quod beatitudo remaneret in anima, & non derivar●tur ad corpus, sed care pateretur; quae conveniunt naturae passibili secundum illud quod Damasc. dicit, quod beneplacito Divinae voluntatis permittebatur carni pati, & operari propria. Aquinas part. 3. quaest. 14. ar. 1.  
Anima Christi a principio suae conceptionis fuit gloriosa per fruitionem Divinitatis per fectam. Est autem dispensatiuè, ut ab anima gloria non redundaret incorpus, ad hoc quod mysterium nostrae redemptionis suâ passione impleret. Et ideo, peracto hoc mysterio passionis, & mortis Christi, statim & anima in corpus in resurrectione resumptum, suam gloriam derivavit: Et ita factum est corpus illud gloriosum, Aquinas par. 3. quaest. 54. ar. 3.   derivation of glory from his soul unto his body was totally deferred until his Exaltation. And then indeed the interruption of joy in his soul, the interception of glory from his soul to his body, was altogether removed.  
1. His soul was filled with all that joy, solace, pleasure, delight, and consolation, which can possibly flow from the sight of an object so infinitely pleasing, as is the essence, majesty, and glory of God. In the presence of God he had fullness of joy at his right hand pleasures for evermore, Psal. 16.11. God made him full of joy with his countenance, Act. 2.28.  
2. His body was replenished with as much glory, as was proportionable unto the most vast capacity of the creature. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body of glory; that is, a most glorious body, in it self; and the spring of glory unto others. Of this glory of Christ's body Peter, James, and John, had a glimpse in the transfiguration, Math. 17.2. He was transfigured before them, and his face did shine as the sun, and his raiment was white, as the light. Glory was coevall unto his soul from its first creation, but the flowing of it unto his body was stoup to qualify him for the work of our redemption: for that was to be wrought by suffering; and if his body had been glorified, it would have been impassable, and could not have suffered. But now here at the present, by special dispensation, God giveth way unto the redounding of glory from his soul unto his body; and this transitory glory was such, as that it changed the natural darkness of his flesh, and made his face to shine, as the sun; nay it broke through the obscurity of his raiment, and made it white, as the light. His raiment became shining, exceeding white, as snow: so as no fuller on earth can white them, Mark. 9.3.  
Of the fullness of glory that was conferred upon Christ, in his exaltation, there were divers prophecies, and types in the old Testament; most clear, and pregnant affirmations in the new Testament.  
1. Divers prophecies and types in the old Testament.  
1. Prophecies, and the most remarkable prophecy hereof is in Psalm. 16. v. 9, 10, 11. which is applied unto Christ by the Apostle Peter, Acts. 2. vers. 25. usque ad 32. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life: In thy presence is fullness of joy, at thy right hand there are pleasures for evermore. In these words the Psalmist prophesieth of the resurrection of Christ's body, and the glorification of his soul.  
1. Of the resurrection of his body, and that he describeth 1. in regard of the term from which. 2. In respect of the term unto which, it was.  
1. In regard of the term from which it was: It was a deliverance from death and corruption.  
1. From death and the grave, by way of subvention and release. Thou wilt not leave my soul in hell: that is, my person, considered in its mortal part, in the state of the dead.  
2. It was a deliverance from corruption, that is, putrefaction, by way of prevention, and preservation. Neither will't thou suffer thy holy one to see corruption: that is, to feel and to suffer rottenness.  
2. Christ's resurrection is here set forth in regard of its term unto which, as it was the way unto a glorious and immortal life. Thou wilt show me the path of life, verse. 11. or as Peter quotes it, Act. 2.28. Thou hast made known unto me the ways of life: that is, in my resurrection thou hast given me experience of the way unto life from death.  
Secondly, David prophesyeth of the glorification of Christ's soul, consequent unto the resurrection of his body. In thy presence is fullness of joy; at thy right hand there are pleasures for evermore. Which passage we have thus abbreviated in the Apostle Peter's quotation of it, Acts. 2.28. Thou shalt make me full of joy with thy countenance. Here we have the 1. Matter. 2. Measure. 3. Duration. 4. The Causes of that glory, with which Christ's soul, in his exaltation, was replete.  
1. The matter of it, joy, and pleasures. The Apostle Peter speaking of the imperfect and begun joy of Believers here in this life, saith, it is unspeakable and full of glory, 1 Pet. 1.8. The joy then of Christ's soul in its glorified condition is glorious beyond all comprehension.  
2. Here is the measure or degree of it; fullness of joy. God hath promised to make all that trust in him, to drink of the river of his pleasures, Psalm. 36.8. But in the heart of his son Christ Jesus, there is an ocean of joy. The Spirit was given not by measure unto him, John. 3.34. And as the Spirit was the principle of his grace, so it was the fountain of his glory, and therefore his glory, as well as his grace, was unmeasurable.  
Thirdly, here is the duration of this glory; pleasures for evermore. All his life long he was a man of sorrows, and acquainted with grief, Is. 53.3. Towards his passion his soul was exceeding sorrowful, even unto death, Math. 26.38. And in the doleful time of his passion, that fearful hour of darkness, his sorrows were beyond measure, Math. 27.46. But for all this God made him ample amends in the eternity of his joy and pleasures at Gods right hand.  
Lastly, we have the causes of this glory of Christ's soul, the full vision and the infinite power of God.  
1. The full vision of God. In thy presence is fullness of Joy; which in Acts. 2.28. is thus varied. Thou shalt make me full of joy with thy countenance.  
2. The right hand, that is, omnipotency of God, elevating his soul unto this vision, by the light of glory. At, or rather by thy right hand are pleasures for evermore. Jesus was exalted by the right hand of God, Acts. 2.33.  
Unto this prophecy I shall add three more.  
The first is Isaiah 4.2. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, etc. In which words, Christ (if we understand them of him in respect of his humanity) is called the branch of the Lord, in reference unto the active principle of his conception, the holy Ghost, the power of the highest, Luk. 1.33. The fruit of the earth, in respect of the passive principle of his conception, the Virgin Mary.  
Another prophecy is Isaiah 52.13. Behold my servant shall be exalted and extolled, and be very high. In that nature, according unto which he is my servant, he shall be exalted, and be very high. Here are divers terms of the like import, heaped up to express the unexpressible glory of Christ's humanity in its Exaltation.  
The last prophecy, which I shall mention, is Ezek. 17.22,23. Thus saith the Lord God, I will also take off the highest branch of the high Cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent. In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly Cedar, and under it shall dwell all fowl of every wing: In the shadow of the branches thereof shall they dwell. Here Christ, in regard of his Humiliation, was but a tender one, cropped off from a young twig. In his exaltation, he will be a goodly or stately Cedar, which God will plant upon a high mountain, and eminent. In the mountain of the height of Israel; that is, not only in the Church militant, which is termed Gods holy hill of Zion, Psalm. 2.6. But also in the Church triumphant, entitled Heb. 12.22. mount Zion, the city of the living God, the heavenly jerusalem.  
With the prophecies concerning Christ's glory, concur also the types of it. I shall instance but in a few.  
1. The Ark of the Testament was to be overlaid with pure gold, within, and without, and to have a crown of gold round about it, Exod. 25.11.  
2. The Altar of Incense also was to be overlaid with pure gold, the top thereof, and the sides thereof round about, and the horns thereof, and it was also to have a crown of gold round about, Exod. 30.3. And all this may be to typify the plentiful glory, that was to be in Christ's humanity. He was to be glorious within and without, he was to be covered and crowned with glory.  
Unto these two types of Christ's fullness of glory I shall add a third; the garments of the high Priest, that were for glory and beauty, Exod. 28.2.  
In Levit. 16.4. the high Priest was to wear in the day of expiation plain linen garments, and this figured (thinks Aynsworth) the base estate of Christ here on earth. And why may not we say answerably, that his glorious and golden garments typified his glorious estate in heaven.  
These forementioned prophecies and types receive clear light from express affirmations of Christ's glory in the new Testament. Christ, after he had suffered, entered into his glory, Luk. 24.26. Where glory is, as it were, appropriated unto him, as the most eminent subject, and principal efficient of glory. He had as it were the monopoly of glory. All the glory in heaven was in some sort his glory. God crowned him with glory and honour, Heb. 2.7. and set him at his own right hand in heavenly places, Ephes. 1.20. Where by placing of him at God's right hand, is understood a conferring upon his humanity, as sovereign authority, so also unspeakable glory and dignity. Unto these places we may also refer all those passages, that speak of Christ's exaltation: Col. 1.18. God gave him in all things the pre-eminence. Phil. 2.9. He highly exalted him, and gave him a name above every name. Ephes. 1.21. and placed him far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. All these, and the like Scriptures evidently hold forth, as a fullness of office and authority, so also a fullness of glory and majesty in Christ, as man. Christ's manhood was exalted unto an higher degree of glory, majesty, and dignity, than the most glorious Saint, or Angel ever was, or shall be. Principalities, powers, mights, and dominions fall far short of his glory.  
This doctrine concerning the all-fulness of glory in the manhood of Christ, in its state of exaltation, may be applied for 

Refutation.  
Consolation.  
Exhortation.    
1. For refutation of the doctrine of the Papists, touching the corporal presence of Christ's body in the Lord's supper. For this doctrine of theirs by just consequence makes Christ's body of glory, or most glorious body, his impassable body, to be most inglorious; because it affirmeth it under the forms of bread and wine to be obnoxious unto as execrable indignities and obscenities, as can be imagined; as for example, to be burnt by fire, to be blown away by the wind, to be vomited and disgorged by either a sickly, or drunken communicant, to be put in a dunghill, to be devoured by worms, mice, dogs, or hogs, to pass through the guts or entrails into the draught. See farther of this Bishop Morton of the institution of the Sacrament of the blessed body and blood of Christ, etc. lib. 4. cap. 10.  
Secondly, Christ's fullness of glory in his exaltation may serve for the consolation of all his members, because they may be confident of conformity thereunto: for God hath predestinated them to be conformed unto the image of his Son, Rom. 8.29. Unto the image of his glory, as well as unto the image of his grace and cross. For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him, 2 Tim. 2 11,12. If Christ himself, the King, be crowned with glory and honour, he will bestow a matrimonial crown of glory and honour upon his Queen, the Church, and every faithful soul. It is said of David, that the Lord had established him King over Israel, and that he had exalted his Kingdom for his people Israel's sake, 2 Sam. 5.12. and therefore doubtless his care was to promote the glory and happiness of the whole people of Israel, as well as of his own person and family. David was a type of Christ, and therefore we may say of Christ, that God established him in, and exalted him unto his Kingdom of glory for his people, his Church's sake; and upon this we may conclude, that he will be careful to make them glorious and happy, as well as himself.  
This conformity of Christ's members unto his fullness of glory, is either inchoate here in this life, or else consummate hereafter in heaven.  
1. Then the saints here even in this life may enjoy a begun, and imperfect conformity unto Christ's glory; and this may be evinced from 1. the relations of it. 2. God's promises of it, and 3. the saints prayers for it.  
1. From the relations of it. It had the relation of an end  
1. Unto the ministry of Christ himself here upon earth. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full, John. 15.11. John. 17.13.  
2. Unto the penning of the sacred Scriptures. These things writ we unto you, that your joy may be full, 1 john. 1.4.  
Thirdly, unto the prayers of the Saints. Ask, and ye shall receive, that your joy may be full, John. 16.24.  
2. There are many gracious promises in Scripture of this inchoation of the Churches, and Saints glory here on earth: 2 Peter 1.10,11. If ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. Even here in this life we may have an entrance into Christ's Kingdom of glory, that shall be everlasting. And this entrance may be abundantly ministered unto us, Hag. 2.7. I will fill this house with glory, saith the Lord of Hosts. The words perhaps may primarily be understood of Gods honouring the material Temple, with the bodily presence of Christ: hut we may put an enlargement upon them, and extend them unto the Spiritual house of God, his Church, which he filleth here in this life with the beginnings, and firstfruits of glory. Ps. 36.7,8. Those of the children of men, that put their trust under the shadow of thy wings, shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasure. In Esay 66.10,11. God promiseth all the true members of the Church, all that rejoice with Jerusalem, and are glad with her, all that love her, to satisfy them with the breasts of her consolation, that they may milk out, and be delighted with the abundance of her glory. For thus saith the Lord: Behold, I will extend peace unto her, like a river, etc. verse. 12. If the Church be in a distressed and persecuted condition, as a meadow that is mown down, why Christ shall come like rain upon the mown grass, as showers that water the earth, Ps. 72.6. When she lieth under reproaches and suffering, even than a Spirit of glory shall rest upon her, 1 Pet. 4.13. In his days, that is, under his government, shall the righteous flourish, and abundance of peace so long as the Moon endureth, Psalm. 72.7. The peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus, Phil. 4.7.  
Lastly, we have the Saints prayers for these beginnings of glory, recorded in Scripture, and that both of petition, and thanksgiving.  
1. Petition. Now the God of hope (saith Paul in the behalf of the Romans) fill you with all joy, and peace in believing, that ye may abound in hope through the power of the holy Ghost, Rom. 15.13. This petition doubtless had a favourable and gracious reception. The least that can be said of it, is, that it is a sufficient argument of not only the possibility, but also probability of the thing petitioned for. In it there are two things especially remarkable, pertinent unto the argument in hand. 1. The matter, with which he prayed that they might be filled, all joy and peace. 2. An amplification of this matter from its causes, to wit, instrument, end, and principal efficient.  
1. Then we have the matter, with which he prayed that they might be filled, all joy and peace: which Synechdochically may be very well put for all other inchoations of glorification, because they some way or other imply them.  
1. Then he prayeth, that God would fill them with all joy. Now a Christian hath all joy, that is, his joy is full and universal, either in regard of objects, degrees, or duration.  
1. Then a Christian hath all joy in regard of objects. When he possesseth in some measure all the objects, that is, all the grounds or motives of a true Spiritual joy, when he hath for substance all that a believer ought to rejoice for: when believers reach such a happiness, their joy is full. John. 15.11. & 16.24. 1 john 1.4. The joy of Christ is fulfilled in themselves, john 17.13.  
2. A Christian may have all joy in regard of degrees, though not absolutely, yet so far forth, as the measure of joy is attainable in this present life, which is but the seed time of joy: Ps. 97.11. And indeed, I believe the heart of man during his abode on earth, is hardly capable of a more overflowing quantity of joy, then that which supported the Martyrs, and made them laugh and sing in their fiery trials, their most bloody persecutions.  
Lastly, a believer may have all joy in regard of duration. He may, as the Apostle exhorts him Phil. 4.4. rejoice always in the storm of the most violent opposition, as well as in the calm of peace and protection. The troubles and miseries of this life may sometimes dim his joy, but they can never totally or finally extinguish it. Your joy (saith our Saviour) no man taketh from you, John 16.22. He might have said no Devil too.  
Secondly, Paul beseecheth God in the behalf of the Romans, that as their joy, so their peace too may be full, and universal. The God of hope fill you with all peace: that is, with all sorts and kinds of peace; the peace of concord towards their brethren, the peace of conscience in themselves, and that both speculative and practical.  
1. Speculative, which was a freedom from scrupulous doubtings concerning things indifferent, of which he spoke before.  
2. Practical, and that both of justification and sanctification.  
1. The peace of justification, which ariseth from the assurance of pardon, and sense of God's favour.  
2. The peace of sanctification, which proceedeth from the mortification of all lusts and corruptions. Such is the fullness of this peace of believers, as that, as the Apostle saith, it passeth all understanding, Phil. 4.7. that is, it is incomprehensible by any created understanding, save that of the humane nature of Christ.  
In the next place we have this full and universal joy and peace amplified from the causes, and that both efficient and final.  
1. From the efficient causes thereof, and that again both subordinate, and supreme.  
1. From the subordinate cause thereof, faith: The God of hope fill you with all joy and peace in believing, that is, by believing. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by the Apostle often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the propriety of the Hebrew. The influence of faith upon joy, you have in the Apostle Peter, 1 Pet. 1.8. In whom, though now we see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. And as for its efficiency of peace, the Apostle Paul plainly expresseth it, Rom. 5.1. Being justified by faith, we have peace with God, through our Lord jesus Christ: faith is the ground of all true inward joy, and peace in our own bosoms; and the boundary of all true, sincere, and sound joy, and peace with others.  
A Second amplification is from the supreme, and first efficient cause: through the power of the Holy Ghost. Nothing can fill a soul with all joy and peace, but the full, and infinite power of the Spirit of God. Paul may plant, and Apollo may water; but Omnipotency only can reach such an increase.  
The last amplification, which we have of this fullness of joy, for which the Apostle is a suitor in the behalf of the Romans, is the final cause thereof: that ye may abound in hope. Pareus observeth, that there is an Emphasis in the verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He doth not wish unto them barely hope, but to abound in hope: and to abound in hope, denoteth 1. a plenteous progress in the degrees. 2. a fullness of the objects. 3. a constant sufficiency, in reference to the use of hope.  
1. A plenteous progress in the degrees of hope, an arrival unto a full assurance of hope, Heb. 6.11. By which an entrance is ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.11.  
2. A fullness of the objects of hope. Some by this abounding in hope (saith Willet upon the place) understand the hoping for of all things needful, both for the body, and soul.  
3. It denoteth a constant sufficiency, as touching the use of hope. Look as he may be said to abound in money, or treasures, who hath enough to serve his turn upon all occasions, to supply all his wants: So a soul may be said to abound in hope, when it hath such a measure thereof, as is constantly sufficient for a victorious encounter with the thickest variety of the greatest perils, incident unto mankind. Our hope is then truly abundant, when it is an helmet strong enough to bear the blows of our most powerful, and malicious enemies: When it is an anchor sure, and steadfast enough, whereby the soul may ride it out safely in the most dangerous tempest.  
Unto Paul's petition for the beginnings of glory in the Romans, I shall subjoin his thanksgiving for the like in himself. 2 Cor. 1.3,4,5. Blessed be God, even the father of our Lord Jesus Christ, the father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.  
In a second place, this conformity unto Christ's glory begun here in this life, and permixed with our infirmity, and misery, shall hereafter in heaven be completed and perfected: for than we shall have a full, and everlasting fruition of all honour, and bliss, derivable from God, and proportionable unto our capacities. God will then make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom. 9.23. Then he will reveal the riches of the glory of his inheritance in the saints, Ephes. 1.18. David makes a large profession of the inward gladness of his heart, and the outward expression thereof by his tongue: My heart is glad, and my glory rejoiceth, Psalm. 16.9. Nay, he expresseth, that the fear of death did not put a damp upon his rejoicing; My flesh (saith he) shall also rest in hope. The hope of a resurrection unto a glorious, and immortal life, made him look upon his grave, as a bed, Esay. 57.2. upon death, as a sleep, or rest, 1 Thes. 4.14. Now the ground of this his joy, and hope, was the resurrection of Christ's body, and glorification of his soul, vers. 10, 11. But now this could never have begotten such a joy, and hope, if he had not been assured to be made conformable thereunto. The life, and glory of all believers is bound up in Christ's life, and glory; as Judah said, the life of Jacob was bound up in Benjamins' life, Gen. 44.30. Our life is hid with Christ in God, Col. 3.3. therefore if God did not leave his soul, his person in sheol, in the grave, in the state of death, neither will he leave there the persons of any, that belong unto him: Because God did not suffer his holy one, to see Corruption; therefore he will rescue, and redeem all his saints from corruption, and not suffer them to be finally overwhelmed therewith. He will deal with them, as he did with Christ, show unto them the path of life, make known unto them the ways of life, etc. Psalm. 16.11. Cause them to have in his presence fullness of joy, and at his right hand pleasures for evermore; or make them full of joy with his countenance, Acts 2.28. The glory, which thou gavest me, saith Christ, I have given them, john 17.22. which words (to omit other interpretations that are impertinent unto our purpose, and less probable) may be understood, either of the real glory of his exaltation by God: or else of the glory of his relation unto God.  
1. Of The real glory of his exaltation by God: and then the meaning of the words is; that heavenly felicity, unto which thou hast predestinated my humanity, I have designed unto all those, that believe in me; I have promised it unto them, and will purchase it for them; and give them, in way of earnest, the first fruits, and taste of it. God's gift of glory unto Christ is irreversible, and therefore Christ's grant of it unto believers, is irrevocable.  
Or, Secondly, the words may be understood of the glory of Christ's relation unto God, the dignity of his sonship. We beheld his glory, the glory as of the only begotten of the father, john 1.14. This glory was given unto Christ, by eternal generation, so that he is the natural Son of God; & believers unto whom Christ giveth this privilege by grace, are sons by grace, and adoption: and yet even this adoptive filiation is such an unspeakable honour, as that in comparison of it, to be descended from the greatest Potentate, that ever was in the world, is but to be basely borne. If we take this sense, it will also fit our present purpose: For what is the full glorification of the saints, but the manifestation, and consummation of their adoption? 1 joh. 3.2. The fullness of glory is that inheritance, unto which the faithful are adopted and into the possession of which they shall enter at the end of the world. And in this sense is it, that their full glorification is styled by the Apostle Paul their Adoption, Rom. 8.23. In john. 17. vers. 24,25. Christ intercedeth for the communication of his glory unto all the elect. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world. O righteous father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me. Here we have a description of the glory of believers, and an amplification of it from the subjects, and causes thereof.  
1. A description of it. He makes it to stand in two things, a coexistence with Christ in heaven; a vision, or intuition of his glory.  
1. A coexistence with him in heaven. I will that they whom thou hast given me, be with me where I am. As God, he was in heaven, even while he was upon the earth, joh. 3.13. But he speaks of himself all along as man, and Mediator; and he speaks of his being in heaven, as a thing present, because it was very shortly, and certainly to come to pass. Thus vers. 4. he makes protestation, that he had finished the work, which God gave him to do; and yet, it was not finished, until he cried out upon the cross, it is finished, John 19.30. Austin puts a difference between being where Christ is, and being with Christ. The damned in hell are where Christ is, as God. But those only are with him, that have a fellowship with him in his glory: As he said unto the good thief, to day shalt thou be with me in paradise, Luke 23.43. But Maldonate rightly noteth, that no great stress is to be laid upon this; because that, which he termeth here a being with Christ, he styleth Chap. 12.26. a being where Christ is. Where I am, there shall also my servant be. However yet, the same Author observeth, that to be with Christ, hath a greater force, and emphasis, then to be where he is; because it more expressly signifieth a participation of his glory, a communion in his inheritance and kingdom, a reigning together with him, 2 Timoth. 2.12.  
A Second particular, wherein the glory of believers is made to stand by Christ, is their vision, and intuition of his glory. That they may behold my glory, which thou hast given me. Here they have but a glimpse of Christ's glory: It shineth as it were through a small chink into a dungeon of darkness. It is a light, that shineth in a dark place, 2 Pet. 1.19. But in heaven they shall have a full aspect of the splendour of his glory; For they shall see him as he is, Esay. 1.32. face to face, 1 Cor. 13.12. The sight of this glory shall be of a transforming nature: for if the imperfect beholding of his glory in the glass of his gospel change into the same image, into a growing glory, from glory, to glory; why then the full view of his glory in heaven, will transform into a fullness of glory. The vision, and intuition of his glory then doth amount unto a fruition of it. They shall be not bare spectators, but also partakers of it. Thus to see the kingdom of God, and life, John 3.36. is to enjoy the kingdom of God, and life.  
Secondly, We have an amplification of this glory; and that from its subjects, and causes.  
1. From its subjects; primary, and secondary.  
1. Primary, Christ. May behold my glory. Ought not Christ to have suffered these things, and to enter into his glory, Lu. 24.26. Glory is said to be his in 4 regards. 1 in respect of his father's donation. The glory, which thou hast given me; to wit, by the decree of Predestination. 2. By his own purchase: He humbled himself and became obedient unto death, even the death of the cross; Wherefore God also hath highly exalted him, and given him a name, which is above every name, Phil. 2.8,10. 3. In regard of plenary participation. 4. in respect of original, and primary possession. Christ was possessed of a fullness of glory for to distribute it unto his members.  
Christ, the head, is the primary, his members are the secondary subjects of this glory, unto whom it is diffused from him. I will that those, whom thou hast given me, etc. And to be given unto Christ, signifies the state of Election: for it signifies a good, and happy state, or condition, precedaneous unto effectual vocation, john. 6.37. All, that the father giveth me, shall come unto me. But to come unto Christ, is to believe in Christ by an effectual Vocation. By this than you may gather, that none shall communicate in the fullness of Christ's glory, but such as the father hath given unto him by election; And they are such, as in God's appointed time are drawn, and wrought over to come unto Christ, that is, to believe in Christ by an effectual calling. None then can have a sound confidence of their future glorification, that are not assured of their past election; and a well built assurance of election presupposeth an assurance of vocation, and of coming unto Christ thereby; and therefore the Apostle Peter in his exhortation, 2 Pet. 1.10. premiseth the making sure of their calling unto the making sure of their election. Give diligence to make your calling, and election sure. None can make their election sure, that have not first made their calling sure. Those men's hopes therefore of glory are but rash, and ungrounded presumptions, who turn the deaf ear unto the call, and command of Christ, who stand of, and refuse to come in, and submit to his Regiment; but stick still in their sins without repentance, and wallow in that filthiness, wherein the world lieth, 1 Joh. 5.19.  
A second amplification of this glory, which awaits believers, is from the causes of it, and that both moving, and disposing.  
1. From the moving causes of it; (to speak of God after the manner of men,) and the impulsive causes of it are either outward, or inward: outward Christ's intercession: inward, 1. God's love of Christ. 2. God's righteousness. The dispositive cause is a sanctified, and saving knowledge of Christ's mission.  
To begin with the moving causes of it; and 1. with that which is outward, and procatarticke; Christ's intercession. Father I will, that those, etc. It is not voluntas imperantis, but optantis, & rogantis: It is not a will of command, but a will of desire, request, and prayer; and God cannot but gratify Christ in all his petitions; He cannot but fulfil his will, and satisfy his desires. Christ intercedeth for the future glory of his members, and therefore they cannot but be happy: for impossible, that the father should deny him any thing, for which he is a suitor, john. 11.42.  
The inward, or proegumenall moving causes of the glory of believers come next to be considered, 1. God's love of Christ, 2. God's righteousness.  
1. Then they have God's love of Christ, as it were a pawn, and pledge of their complete glory in heaven. Father I will that those whom thou hast given me, be with me, where I am, etc. for thou hast loved me before the foundations of the World. The sum of the words is, because thou hast loved me, the head, therefore glorify them; my members; Thou hatest all those, whom thou dost not glorify, and hatred of the members is inconsistent with love of the head. If thou lovest me, thou canst not hate them: and therefore, as thou lovest me, let them be where I am, and there participate in my glory. Can believers desire greater security against the hazard of their bliss, and salvation. They cannot miss of heaven, and happiness, unless there be a change in God's affection unto his own son, whom as man, and our mediator, he hath loved before the foundation of the world. That love of God then, which raised Christ from his grave, the state of the dead, unto a throne and crown at the right hand of the majesty on high, will also in due time exalt all believers unto a full conformity unto his glory: It will place them with him in his throne, Revelat. 3.21. and kingdom, 2 Timoth. 2.12. and distribute unto them fullness of joy, and pleasures for evermore.  
Secondly, The second impulsive cause of the glorification of those, whom the father hath given unto the son, is his righteousness, compared with the dispositive cause thereof on their part, their faith, the condition of the new Covenant. O righteous Father, etc. these have known that thou hast sent me. It is, as if he had said, because thou art righteous, therefore let those, whom thou hast given me, be with me, where I am, and behold my glory; For in them there is the condition prerequired unto a full enjoyment of glory. They believe in me, and they know that thou hast sent me: And faith in Christ, which is often expressed by knowledge of Christ, is the prerequisite of eternal life and glory, john 17.3. This is life eternal, that they might know thee the only true God and jesus Christ whom thou hast sent. Unto these than completeness of glory is due, though not by debt of desert, yet by debt of promise. Therefore, though eternal life be the gift of God through jesus Christ our Lord, Rom. 6.23. yet it is also termed a crown of righteousness, which the Lord the righteous judge will give, 2 Timoth. 4.8. And the reason of this appellation of it, is because God by his promise hath bound himself to give it, and in the performance of his promise, he is approved righteous. The righteousness then of God, that Christ here appealeth unto, in the behalf of believers, is justitia fidelitatis, God's truth, and fidelity, in the making good of his word, and promise. Believers have the fidelity, and veracity of God engaged for their perfect, and complete happiness.  
Lastly, We have the disposing cause of their glory. These have known that thou hast sent me. Because they have known this, let them be where I am, and there behold my glory. The knowledge of an object in scripture ever implieth suitable affections, and actions. To know Christ then is to believe in him, to adhere unto him, to embrace, and love him, to obey him, etc. To know that the father hath sent him is, besides the knowledge hereof, and assent hereunto, to accept Christ in regard of all those offices, for the discharge of which he was sent by the father; to depend upon him, as a prophet, for the declaration, and revelation of his father; to rest upon him, as a priest, for the remission of our sins, and acceptation of our persons; to submit unto him, as a king, for government, and guidance in all spirituals. Such a knowledge as this, is, though not a meritorious, yet a disposing cause of heaven, a necessary antecedent thereof, the way thereunto. Our future happiness, and glory, is styled in scripture the light of life, john 8.12. the inheritance of the saints in light Col. 1.12. and therefore, what qualification or preparation for it more congruent, than the light of such a knowledge, as we have described: By it, we are made meet to be partakers of the inheritance of the saints in light. Whereas on the contrary, the darkness of Ignorance is a disposition unto that other darkness, which is in Hell. Those, that do not behold the glory of Christ here darkly in the glass of his ordinances, 1 Cor. 13.12. they are utterly unqualified for the distinct, clear, and immediate intuition of his glory in heaven, where he is seen face to face. The inheritance of the saints consisteth in light, and therefore persons ignorant of God and Christ, are altogether unmeete to share in it, and therefore we may say of them, whiles they are on earth, that they are in darkness, and the shadow of death, in the borders, and suburbs of hell.  
This dispositive cause of the glory of the elect, we have vers. 25. (to go no farther) illustrated by a twofold comparison, one of dissimilitude, another of similitude.  
1. By a comparison of dissimilitude. The world hath not known thee, and therefore I pray not for it; but these, that thou hast given me, have known that thou hast sent me, and therefore I intercede for their glory.  
2. By a comparison of similitude. I have known thee, and these have known that thou hast sent me. I have known thee, in all perfection, Col. 2.3. Math. 11.27. John 1.18. And these know my mission by thee, and therefore in some measure they know thee also: unto them only of all the sons of men, have I revealed thee, and disclosed thy counsel; and therefore I am an earnest intercessor in their behalf, that they may be with me, where I am, and behold my glory. I have communicated a saving knowledge of me, and thee, unto them, and therefore do thou impart glory, and happiness unto them. They are conformable unto me, while I am here on earth, and therefore let them consort me in heaven hereafter.  
But to speak more particularly of the branches of this our conformity after death, unto the fullness of Christ's glory. It is 1. of our souls, presently after dissolution from their bodies. 2. of our bodies too, upon their reunion with our souls in the resurrection.  
1. Of our souls, presently upon their dissolution from our bodies: Then the spirits of just men are made perfect, Hebr. 12.23. perfectly freed from sin, and misery. And if we speak of their happiness, in regard of essentials, possessed of as great a perfection thereof, as is communicable unto them. In their understandings there will be perfect light. They shall see God face to face, 1 Cor. 13 12. they shall see Christ as he is, 1 John 3.2. In their wills there shall be love, and joy, flaming unto the highest. What the Apostle speaks of the Church in general, Ephes. 5.27. is applicable unto every believing soul, presently upon separation from the body; Christ forthwith presents it unto himself glorious, not having spot, or wrinkle, or any such thing, etc.  
Secondly, In the resurrection Christ's members shall enjoy a perfect state of glory in their bodies, as well as their souls. This second branch of their conformity unto Christ's fullness of glory I shall set forth, and confirm by the explication of four places of scripture.  
The first is Phil. 3.21. who shall change our vile body, that it may be fashioned like unto his glorious body, according unto the working, whereby he is able even to subdue all things unto himself. In sanctification there is a change wrought in both the bodies, and souls of the saints, 1 Thes. 5.23. But this is but an imperfect change. In their glorification after death, there will be a full, and perfect change, as of their souls, presently upon their separation, so of their bodies in the resurrection. And this change of their bodies we have here set forth, from the manner, terms, and cause of it.  
1. From the manner, or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not an essential, but accidental transformation. Look as in change of old, and broken vessels, the matter is the same, only the colour is fresher and brighter, the fashion newer, and better: So in the resurrection, our bodies shall be the same for substance. They shall retain the same flesh, and blood, the same figure, and members, that now; only they shall be over-cloathed with spiritual, and heavenly qualities, and prerogatives; of corruptible, they shall be made incorruptible; of passable, impassable; of earthy, heavenly: and this we have here expressed by the terms of this change, from which, and to which. It is a transformation of our bodies from vileness, a configuration, or conformation of them in glory unto the body of Christ.  
1. Here is terminus a quo, the term from which, vileness, our vile bodies. In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vileness; that is, by an Hebraisme, our vile bodies, our most vile bodies. This vileness is either general, or special. 1. general, common to all mankind, to wit, mortality, and passibility, obnoxiousness unto inward infirmities, and diseases, outward common calamities, and finally unto death, and corruption, 2. Special, accrueing unto the saints by persecution, Gal. 6.17. Their bodies, while living, may be blemished with scars, wounds, dismembering, and after death may many ways be disfigured. Well! all defects, and blemishes shall be removed, and our bodies shall be fashioned like unto Christ's glorious body.  
Here we have the second term of this change, the term unto which, glory: and this is set down not absolutely, but in a way of comparison, a comparison of similitude. This glory shall be like that of Christ's body, in his resurrection. He shall change our vile body, that it may be fashioned like unto his glorious body; and his glorious body, or body of glory, was clothed with four glorious dotes, or endowments, impassibility, subtlety, agility, and clarity, For farther explication of which, I shall refer you unto what I shall presently deliver, on 1 Cor. 15.42,43,44 Only one thing I shall desire you to remark for the present, and that is this. Whereas divers Papists understand the subtlety of Christ's body, in order unto the penetration of any other bodies, they are herein contradicted by some of their own Schoolmen Durand, Capreolus, and Estius. The two latter understand by it the perfect, and full subjection of the glorified body unto the glorified soul. 
b Perfecta subjectio corporis ad animam quoadoperationes cognitivas & appetitivas videtur pertinere ad subtilitatem: & haec subiectio potest intelligi, vel quantum ad operationes sensitivas praecisè, ut nihil sit in corpore, per quod puritas talium operationum impediatur, sicut nunc fit in nobis frequenter propter grossitiem & impuritatem spirituum deservientiaum operationibus sensitivis; Omnis enim impuritas talis segregabitur a corporibus gloriosis: vel potest intelligi talis subjectio propter obedientiam perfectam, quam tunc habebunt vires sensitivae ad rationem, quae obedientia modò non est in nobis, cum caro concupiscit adversus spiritum, & ob hoc corpus nunc dicitur animale ab animalitate, quia motus animales magis sunt in nobis secundum impetum sensualitatis, quam secundum dictamen rationis: Sed tunc dicetur corpus spirituale, quia omnes tales motus erunt plenè subjecti spiritui. In quart, lib. Sentent dist. 44. quaest. 5.  The former more distinctly thinks, that this subjection stands either in the purity, and refinedness of the sensive operations, or else in a perfect, and total obedience of the sensitive faculties unto the conduct, and guidance of reason, without any reluctancy of the flesh against the Spirit.  
Lastly, here is the cause of this change, Christ himself; Who shall change our vile bodies. He is the cause thereof, as man, by his merit, and intercession: But our Apostle speaks of his Causation thereof, as God, by his omnipotency really effecting it. Whereby he is able even to subdue all things to him●elfe. He can subdue all things to himself, put all things under his feet, and therefore he can subdue death, and the grave, he can conquer, and destroy all their sad, and painful forerunners, ghastie and dreadful attendants, and consequently he can swallow them all up in a most full, and complete victory.  
A Second place is, Psalm. 17.15. I shall be satisfied, when I awake, with thy likeness: I shall be full of thy Image, it is by some translated. A gracious, and sanctified soul is satisfied with the likeness of God, as soon as it is separated from the body; but the satisfaction spoken of in the text is deferred until the day of the general resurrection. When those, that dwell in the dust, awake and sing, Esay. 26.19. When I awake, I shall be satisfied with thy likeness. The likeness, 
c Secundum hoc homo est particeps- beatitudinis, quod ad Imaginem Dei existit. Imago autem Dei primò, & principalitèr in ment consistit, sed per quandam derivationem etiam in corpore hominis quaedam representatio imaginis invenitur, secundum quod oportet corpus anima esse proportionatum. Unde beatitudo, vel gloria, primò, & principaliter est in ment, sed per quandam redundantiam derivatur etiam ad corpus, Aquin. in lib. Senten: dist. 49. quaest. 4. art. 5. in solutione secundi.  and Image of God, is primarily, and principally in the soul; But yet it is in the body too, secondarily, by way of reflex, and derivation. And it is of this likeness of God, that David is to be understood. When I shall awake, thy likeness, thy Image shall by way of redundancy be derived unto my very body, and it shall be satisfied, filled therewith in its measure, so far as it is capable.  
A third place is, 1 Cor. 15. as we have borne the image of the earthy, we shall also bear the image of the heavenly, verse. 49. As we have been conformed unto the image of the first man, the fountain of all mankind, who is here termed earthy, dusty, or slimy, in partaking from him by natural propagation, a body like his, after his fall earthy, dusty, ●…imie, frail, mortal, and corruptible, subject to age, many blemishes, and deformities, to diseases within, and violence without; a natural body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an animale, or soulie body, that is quickened by the, soul, only, which cannot quicken, or sustain the body without the assistance of natural animal qualities, which must be continually repaired by sleep, food, and sometimes costly medicaments: So shall we bear the image of the heavenly; that is, our bodies shall be made conformable unto the body of Christ in his resurrection, who is here termed the heavenly, to wit, man, as in regard of his miraculous conception by the holy Ghost, and his divine, and infinite person, so also in regard of those celestial and glorious qualities, wherewith his body in its rising was adorned, and these we have specified above, vers. 42, 43, 44. incorruption, glory, power, and spirituality.  
1. Incorruption: It is sown in corruption, it is raised in incorruption; an immortality fare beyond that of Adam's body in paradise, to wit, an exemption from even the possibility of dying, for they shall be quite freed from the mutual action, and passion of corruptible, and corrupting elements. But neither is this all; for such an immortality, and incorruption shall be found even in the bodies of the damned. This incorruption therefore of the glorified bodies of the saints is an utter impassibility, which excludes not only death, but also whatsoever is penal, any corruptive, that is, harmful, malignant & afflictive passion, any passion, that is either contra, or praeter naturam. Flesh and blood (saith the Apostle) cannot inherit the kingdom of God, 1 Cor. 15.50. Where in the following words, the Apostle explaining (thinks 
* In tert. St. Thomaetom. 2. disp. 48. Sect. 1. pag. 521.  Suarez) what is meant by flesh, and blood, subjoineth: neither doth corruption inherit incorruption; to show, that not the substance, but the mortality of flesh and blood is excluded from the kingdom of God. As by the word, corruption, the Apostle there understandeth all bodily miseries, so by incorruption, saith 
* In 4. Sent. didst. 44. §. 15. pag. 265.  Estius, he would signify a state of the body exempt from all misery whatsoever. To prove, that glorified bodies shall be thus impassable, the Schoolmen allege these following scriptures, Revel. 7.16,17. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat. For the lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes, Revel. 21.4. God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: For the former things are passed away.  
A hot dispute here is among the Schoolmen, whether the impassibility of glorified bodies be intrinsecall, or extrinsecall. Here we must premise with Durand, that glorious bodies are not impassable, per privationem principii passivi; for they shall consist of matter, and there shall be in them a temper of elementary qualities, that have contraries. Impassable than they are only per aliquod praestans impedimentum actualis passionis, ne fiat. All the doubt than is, whether the hindrance, or prevention of this actual passion be from without, or from within.  
1. Scotus, Durand, and others, resolve, that it is only from without, ex manutenentia Dei, by God's providence assisting, and preserving of them, either by positive resistance of the corruptive influence of second causes; or else as Scotus resolveth, by not cooperating with any such causes. He illustrates it by the similitude of Shadrach, Meshech, and Abednego in the fiery furnace, Dan. 3. That the fire did not consume their bodies, it was not from any intrinsic impassibility in them, arising either from the want of passive power, or from something seated in their bodies contrary unto fire, and so making head, and resistance against it. But the cause of it was only from without: Because God's will was not to concur with the consumptive operation of the fire, as touching their bodies.  
Against this Suarez in tert. part. Thomae. tom. 2. disp. 48. sect, 3. p. 530. objects, that this is not so agreeable unto that of Paul, 1 Cor. 15.53. This corruptible must put on incorruption, and this mortal must put on immortality. For to put on incorruption and immortality in rigour of speech signifies more than extrinsecall protection of God, hindering extrinsecall Agents. Besides (saith he) Christ's body was impassable otherwise after his resurrection, than it was while it lay in the sepulchre: But in the grave it was incorruptible by the outward providence of God, which would not suffer it to see Corruption, to be resolved into dust, and ashes, or into the four elements, or into any such thing.  
Hereupon Suarez himself concludes, that the bodies of the blessed shall be made impassable, by some supernatural quality, infused into them, and inherent in them, rendering them uncapable of all corruptive alteration: For it is of such perfection, that it is able to resist, and hinder the Agency of all the efficient causes of corruptive passion, pag. 531.  
Thus you see, with what confidence these subtle disputers determine of a point, that I am persuaded can never be determined, but by the event. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that our glorified bodies shall be impassable, this the scripture clearly asserts, but as for the quomodo, the manner how, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause by which it is, it speaks hereof very sparingly; and therefore I shall not adventure to determine peremptorily concerning it, but leave the decision of it unto the great day of revelation, when all the secrets, riddles, and mysteries of Divinity shall be fully and distinctly unfolded.  
A second prerogative of glorified bodies, that our Apostle specifies, is glory, which is the same with that which the Schoolmen term, clarity. It is, sown in dishonour, it is raised in glory, 1 Cor. 15.43. Then shall the righteous shine forth, as the sun in the kingdom of their father, Math. 13.43. Of this, the miraculous and extraordinary majesty of the countenance of Stephen might be a glance, and presage, Acts 6.15. All that sat in the council, looking steadfastly on him, saw his face, as it had been the face of an Angel, that is, bright, and glorious And unto it, we may add the lustre of Moses his face, which shone so gloriously, that the Children of Israel were afraid to come near him, and he forced to put a veil upon it, till he had done speaking with them, Exod. 34.29,30,33,35. If such was the glory of the countenance of Stephen, & Moses, whilst they were mortal, and frail men here on earth; then how will the Countenance of glorified saints glitter, when they shall communicate in the glory of Christ's own body; for unto this the glory of Moses, and Stephen's faces doth not bare so much proportion, as the light of the smallest star hath unto the splendour of the sun. It is well observed by 
d Claritas, quae postrema dos est glorificati corporis ex eo proveniet quod gloria animae sic redundabit in corpus; ut quod animae spiritualitèr competit, in corpore corporaliter appareat. Name tale quiddam, licet imperfect, conting it nobis etiam in hâc vita. Hominis enim laeti ac benè conscii, vultus serenus & quodammodo lucidus est, atque omnivo secundum affectus animi facies corporis mutari solet. Erit igitur in corporibus sanctorum splendor quidam oculis conspicuus, qui index erit gloriae spiritualis exislentis in anima in 4. Sentent. didst 48. sect. 15. pag. 266.  Estius, that the joy of the soul hath even here in this life an unperfect impression upon the body, making the countenance serene, and cheerful, and hereupon he inferreth the redundancy of glory, and happiness, from the soul unto the body. The spiritual glory of their souls shall be conspicuous by the bodily brightness of their countenances.  
What the Schoolmen speak concerning the flowing of the Clarity of a glorious body from the soul, is to be understood warily: and (if I be not mistaken) Suarez giveth a very good interpretation of it. The truer exposition (saith 
e Verior expositio est, hujusmodi claritatem dici redundare à beatitudine animae non physicè, sed proportione quadam, quia animae existenti in statu ita perfecto debita est similis, seu proportionalis corporis perfectio. Suarez in tert. part. Thomae. tom. 2. disp. 48. sect. 2, pag. 528.  he) is, that this clarity of the body is said to redound unto it from the soul, not physically, but by a kind of proportion, Because unto the soul, existing in so perfect a state, there is due the like or a proportionable perfection of the body.  
A third privilege of glorified bodies, mentioned by the Apostle, is power: It is sown in weakness, it is raised in power, vers. 43. that is, endued with a strength, that is above the reach of inward infirmities, or outward dangers. This strength is that glorious endowment of the body, which the Schoolmen term agility, whereby the body is most perfectly subjected unto the soul in regard of Motion, ut mobile principio motivo: By it, it is enabled to move, wheresoever the soul will have it; to the right hand, or to the left, upwards, or downwards, and that without weariness, and though not in an instant, yet with uncredible celerity. For it, they quote out of the old testament, Esay. 40. vers. 31. They, that wait upon the Lord shall renew their strength: they shall mount up with wings as Eagles; they shall run, and not be weary, and they shall walk, and not faint. Out of the new Testament they allege 
f Quomodo rapientur illi quorum corporibus in erit virtus agilitatis, quâ seipsapossint ad nutum animae in omnem partem facillimè movere; cum raptus motum significet violentum? Respondeo, motum, quo sancti ferentur in sublime obviam Christo, raptum ob vocari, non violentiam, quae ibi nulla futura est; sed vel propter celeritatem, qucmodo dicit Poeta, Quo nunc se proripit ille? quâ ratione etiam de Christo intelligi potest illud Apocalyps duodecimo. Et raptu● est filius ejus ad Deum; & ad throwm ejus, id est, celer●imè sublatus; nam & quae celeritèr fiunt, raptim fieri dicuntur: vel quia motus ille quamvis non contra raturam futurus sit, utpotè procedeus ab internâ virtute, seu dote agilitatis; Erit tamen supra naturam, quemadmodum & ipsadoes futura est supernaturalis: vel deniquè raptus idoircò vocatur, quia non ita fiet ab internâ virtute; quinetiam magnum momentum adferat externum illud objectum, quodam modo trahens, & rapiens ad se Beatos, ipse nimirum Christus, ad quem in sublimi conspicuum, & gloriosum, tanquam ad caput suum, omnia membra, velut ab ipso attracta, sese quam celerrimè movebunt, nam ab objecto trabi & rapi quippiam, notum est; utovem à ramo viridi sibi ostenso, puerum à pomo, filium à matre conspectâ, ac vicissem, matrem à filio; quae tamen omnia moventur etiam ab interna quadam & insita virtute. Estius in locum.  1 Thes 4.17. Whence they collect, that glorified bodies shall be made so strong, nimble, & agile, as that they shall be able to meet the Lord in the air, & afterwards to soar up with him unto the very heavens. Out of the Apocrypha, they cite wisdom. 3.7. In the time of their visitation they shall shine, and run to and fro like sparks among the stubble.  
A fourth endowment of glorified bodies, which Paul reckoneth up, is spirituality. It is sown a natural body, it is raised a spiritual body, 1 Cor. 15.44. This is that, which the Schoolmen call subtlety. The misinterpretation of which by some, I have before noted, and then also I acquainted you with Capreolus, and Durand their exposition of it, which, I confess, is orthodox, but yet not the meaning of the Apostle in this place: For a natural body, unto which a spiritual body is here opposed, is in the Greek, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an animal or soulie body, that is actuated, and animated by the soul after a natural way, and manner, by the intervention of bodily helps, such as eating, drinking, sleeping, and the like. In all congruence of opposition then, spirituality is here opposed unto animality, and a glorified body is said to be spiritual, in regard of an immediate supportance by the spirit, without any corporal means, in an everlasting, incorruptible, blessed, and glorious life. In the resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Math. 22.30. without any use of the generative, and nutritive faculties.  
The Fourth, and last place, which I shall allege touching this particular, is Rom. 8.23. Where the full, and perfect glorification of the bodies of those, that here receive the first fruits of the spirit, is termed Synecdochically in regard of the term from which it is, redemption, to wit, from all the punishments of sin; and in conformity hereunto the day of general judgement, and resurrection, is styled the day of redemption, Ephes. 4.30. There is a redemption by way of price, and a redemption by way of power: The redemption of both our souls, and bodies, in a way of price, was finished by Christ, in the work of his humiliation, and he rested from it upon the day of his own resurrection. The redemption of our souls, by power, is perfected in the hour of death. But the redemption of our bodies, by power, will not be consummated, until the day of our resurrection, and then they shall be fully delivered from the bondage of corruption, into the glorious liberty of the children of God.  
And thus have I confirmed our future conformity, in souls, and bodies, unto the all fullness of glory, that dwelleth in the humanity of Christ. Now the certainty hereof should comfort us against the sinful corruptions of our souls, the natural cumber and weariness, the most ignominious deformities, the most painful infirmities of our bodies, all other wants, and miseries of our lives, and lastly, the fear of death, a King of terrors unto all, that are out of Christ.  
1. Against the sinful corruptions of our souls. There is no evil of so malignant a nature, as sin, and therefore nothing so great, and grievous a burden unto a pious, and sanctified spirit; Nothing so strong an argument for grief, and mourning. But now the assured hope of our conformation unto Christ's glory, will put due limits, and bounds unto this our sorrow, so that it will keep it from degenerating into despair, and keep us from being swallowed up of over much sorrow, 2 Cor. 2.7. for it assureth us, that all our corruptions shall one day be totally, and finally subdued, and we shall be endued with a spotless holiness, that cannot be defiled, and so shall be presented unblameable, and unreprovable in the sight of God, Col. 1.22.  
Secondly, Here is comfort against the natural cumber, and weariness, the ignominious deformities, the painful infirmities of our bodies, etc. For our resurrection will be a glorious redemption from them all. Here many times our dull, and unactive bodies are unable, or unready to obey the commands, to perform the desires of our souls, and so are burdensome clogs, and not serviceable helps unto them. That, which is sowed in weakness, shall be raised in power. Glorified bodies shall be endued with such a power, as shall render them most obedient, able, and agile instruments of their souls. The Speed of their motion shall be like that of the devouring fire in a heap of dry stubble, and the height of it shall surpass the towering flight of the eagle: For they shall be able to meet the Lord in the air, 1 Thes. 4.17. when he comes to judgement, and afterwards mount up unto the third, and highest heavens. Suppose we have blemishes, either natural, or contracted, that render us deformed in the sight of men; Why the glory, and beauty of the resurrection will exclude all defects. The most unhandsome, ill-favoured, and misshapen body of a saint, shall be fashioned like unto Christ's glorious body. Our bodies here are little better than receptacles of frailty, and pain, subject unto all manner of inward distempers, or outward annoyances. But the impassibility, and clarity of our bodies in their glorified condition be will an abundant compensation for all this. He, that can with an eye of faith behold the future configuration of his vile body unto Christ's body of glory, will with patience support his spirit under the tedious languishment of a linger consumption, under the raging violence of a pestilential fever, under the otherwise unsupportable torments of the gout, colic, stone, etc.  
And in the third place, he will patiently undergo all other wants, and miseries of this life. As for wants, he knoweth, that we have Gods promise to supply them, Phil. 4.19. God shall supply all your need, according unto his riches in glory by Christ Jesus. As for all the most grievous aflictions of this life, he expects a far more exceeding weight of glory, that will overpoyse them, 2 Cor. 4.17. The Apostle there expresseth our future bliss in four gradations, 1. It is glory. 2. it is massy, or weighty glory, whereas our aflictions are but light. 3. it is eternal, and in comparison of that, our aflictions are but for a moment, 4. it is a fare more exceeding weight, than our aflictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceedingly exceeding, or above measure exceeding, that is, it is unmeasurable. I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18. This life unto the best is Bochim, a vale of tears. Here they sow in tears, Psal. 126.5. Thou feedest them with the bread of tears, and givest them tears to drink in great measure, Psalm. 80.5. But light is sown for the righteous, and gladness for the upright in heart, Psalm. 97.11. and a glorious harvest will come, wherein they shall reap in joy, and God shall wipe away all tears from their eyes, Revel. 21.4. Man, that is borne of a woman, is of few days, and trouble, Job. 14.1. man is borne unto trouble, as the sparks flee upward, Job. 5.7. But there remaineth a rest unto the people of God, Hebr. 4.9. a rest from all their labours, Revel. 14.13. their hearts therefore may be glad, and their glory may rejoice, and their flesh also shall rest in hope, Psalm. 16.9. who almost, but may take up that complaint of the Psalmist, Psalm. 88.3. My soul is full of troubles, and my life draweth nigh unto the grave. But unto it, all Christ's members may oppose that which David speaketh in the name of Christ himself; Thou wilt make known unto me the ways of life. Thou shalt make me full of joy with thy countenance, Act. 2.28. Here God's people have waters of affliction of a full cup wrung out unto them, Psalm. 73.10. Here they have a full draught of misery; But against the bitterness of this cup they may be cheered by expectation of the river of divine pleasures, the streams thereof make glad the city of God, which God hath promised to make all those drink of, that put their trust under the shadow of his wing: For with him is the fountain of life; in his light shall we see light, Psalm. 36.8,9. Amongst the miseries of this life, we may well range the infamy of our names, and it is common, and incident to the most of men, Who almost so innocent, but hath occasion to complain as David, Psal. 69.19,20. Thou hast known my reproach, and my shame, and my dishonour, etc. Reproach hath broken my heart, and I am full of heaviness. Against this we should comfort ourselves with this confidence, that God will one day clear up our reputations, and wipe away all obloquys from our names. The Lord Christ will come to be glorified in his saints, and to be admired in all them, that believe, 2 Thes. 1.10. The Lord Christ will be the fountain of their glory, and the measure of it will be unto admiration.  
Unto the reproaches, which the names of saints, and Believers lie under, we may add that, which ministereth no less argument of grief, and sorrow unto a sanctified soul; the unavoidable society of the ungodly. How was just Lot vexed with the filthy conversation of the wicked, 2 Pet. 2.7. Woe is me saith David, that I sojourn in Mesech, that I dwell in the tents of Kedar, Psalm 120.5.  
But against this we must solace ourselves by the hopes of Gods glorious presence, in which we shall enjoy, as Christ now doth, fullness of joy, and pleasures for evermore at the right hand of God.  
Lastly, here is comfort and encouragement unto those, that are Christ's, against the terrors of death; When we are as Joshua and David, to go the way of all the earth, Joshua. 23.14. 1 Kings. 2.2. to die; This consideration may comfort us, that God will show us the path of life, make known unto us experimentally the ways of life. Nature trembleth to consider, that one day it must descend down into the throne of death, make its bed in the dust among worms, and putrefaction. But Faith erects the soul by giving evidence of our future full vindication from all the dishonour of the grave, and full conformity unto the all-fulnessen of Christ's glory.  
Lastly, the all-fulness of glory that dwelleth in Christ's humanity, may be applied in a way of exhortation.  
1. Because it is the pattern & pledge of our own fullness of glory, Phil. 1.21. Therefore it should wean us from the love of this miserable world and life, and quicken in us an earnest expectation of, and fervent longing for that time & day, wherein this glory shall be not only revealed, but communicated unto us. Death will put a period unto the most lasting joys of this world, & therefore we should not let out our hearts unto them; but there are pleasures at Gods right hand, that are beyond its reach, for they shall be for evermore. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from a word that signifies victory: because 
* Rivet in locum.  eternity is as it were a conquest of time, and whatsoever is measured thereby. Unto these everlasting delights our souls should be always suspiring. Here we are troubled with the passibility, animality, and weakness of our bodies, and we dread all thoughts of the corruption and dishonour of the grave; and therefore we should sigh and groan in ourselves for the redemption of our bodies, we should ardently wish and pray for incorruptible, powerful, glorious, and Spiritual bodies. The sin of the soul is an heavier load unto a gracious heart, than the frailty of the body. O wretched man, that I am, saith Paul, who shall deliver me from the body of this death, Rom. 7.24. Why death itself will give a full and final deliverance; it will exempt as from the pollution of sin, so from the vexation of all temptation to it. After death there will be no more any lustings of the flesh against the Spirit, no more any warring of the law in our members against the law of our minds, and bringing us into captivity unto the law of sin, which is in our members, Rom. 7.23. And therefore death is desirable by all that are in Christ, Phil. 1.23. so it be with submission unto the decree of God, with a patiented contentation to serve our own generation by the will of God, Act. 13.36. To do first that service for the Church, which God hath appointed us. No filthiness comparable unto that in the spot of sin, and therefore how welcome should a glorified condition be unto us, in which we shall be without spot, blemish, wrinkle, or any such thing. The mortification of sin in this life is attended with the peace of conscience, that passeth all understanding: but because it is not perfect, therefore it is often interrupted with storms. But the utter eradication of sin is followed with a perpetual calm, and therefore ardently desired by all that know and prize tranquillity of Spirit. A cluster of grapes cut down at the brook of Eshcol, and brought into the wilderness, was very sweet, Numb. 13. Oh then how pleasant will the whole vintage in the land of Canaan be! If the first fruits of our glory be so joyous, and delightful, O then the comfort that we shall reap in the whole crap, or harvest! The fullness and perfection of our glory is such, as never entered into the heart of man, 1 Cor. 2.9. The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter, as that he desired his sight of it might never have end or interruption. Then answered Peter and said unto Jesus, Lord it is good for us to be here: if thou wilt let us make here three Tabernacles, one for thee, and one for Moses, and one for Elias. And yet Peter was only a spectator of this glory, and had himself no share in it. O then what infinite satisfaction may we expect in the beholding of Christ's glory in heaven! for it will be accompanied with an everlasting enjoyment thereof; the lustre of it will be diffused unto us, so that some shall enjoy the glory of the Sun, some of the Moon, some of the Stars, 1 Cor. 15.41. We may conclude then of heaven, as Peter of the mount of Christ's transfiguration, Lord it is good for us to be here. In earth we are surrounded with spectacles of discontent, but in heaven the glory of Christ will be an all-pleasing object: for in the sight of it will stand part of our bliss, and therefore it should command our hearts, and draw unto it our thoughts, and affections. Christ glorified is our treasure, and where your treasure is, there will your heart be also, Math. 6.21. Wheresoever the body is, thither will the Eagles be gathered together, Luk. 17.37. Math. 24.28. Hosea chap. 1.11. Prophesying of the true members of the Church under the Gospel, giveth them this character. They shall appoint themselves one head; and ascendent è terrâ, they shall come up out of the land: that is, they shall ascend from earth to heaven in their desires. In Cant. 8.3. the motion of the Church, even here in her state militant, is ascension. Who is this that cometh up out of the wilderness. Though she be in a wilderness condition, yet the texminus ad quem of all her motions, is the land of promise, the heavenly Jerusalem; she is still coming up out of the wilderness. The constant prayer of the Church is for the coming of her Lord, and Husband, Christ Jesus. and the spirit dictates this prayer unto her. The spirit and the bride say, come, Revel. 22.17. She knoweth, that the day of his coming will be her wedding day; And hath she not reason to long for the consummation of her marriage with so all-glorious an husband. She is assured, that the day of his coming will be her coronation day, wherein he will grant her to sit with him in his throne, Revel. 3.21. and place upon her head a crown of righteousness, 2 Timoth. 4.8. of life, Jam. 1.12. and glory, that fadeth not away, 1 Pet. 5.4. What more tempting and alluring, then the beauty of such a crown, the glory of such a throne! And therefore she hath great cause to love the appearing of the Lord Jesus, 2 Timoth. 4.8. and to desire, that it may be hastened.  
2. From Christ's all-fulness of glory, and the certainty that we have of our participation thereof, we may be exhorted to use our strictest endeavours in our declining of sin, pursuit of holiness, and tracing the ways of new obedience. Hath not Christ decreed to make us glorious like himself. The glory which thou gavest me, I have given them, Joh. 17.22. and is it not then a very undecent thing for us, to have here inglorious souls, base and unworthy affections, and conversations? He hath prepared for us riches of glory; And unto such riches will not poor and low souls be unsuitable? We are begotten by the resurrection of Jesus Christ unto a lively hope, an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 3.4. and unto such an undefiled, and heavenly inheritance will not defiled consciences, and earthy minds be altogether disproportioned, and so unqualified, and unmeete for the partaking of it? If you compare vers. 20, 21. of 3 Phil. you may find an argument to stir us up unto heavenly mindedness. We look from heaven for the saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, etc. Therefore let our conversation be in heaven. Here on earth, as it was said of Lazarus, Luk. 16.25. we receive our evil things. Even a Jacob complains of the few days of his Pilgrimage, as evil, Gen. 47.9. and unto a Solomon all things under the sun were vanity, and vexation of spirit, Eccles. 1.2. and therefore while our bodies are fastened unto the earth, this theatre of misery, our souls should soar up to heaven in devotion. Because those, that have chosen Christ for their Head, and King, shall ascend from earth to heaven in their bodies at the resurrection, ascendent è terra, Hos. 1.11. They shall come up out of the land; therefore it is fit, that now in this life they should come up out of the land, ascend, and mount unto heaven by divine, and spiritual meditations, and heavenly affections. When Christ took Peter, James, and John, to be witnesses of his glorious transfiguration, he bringeth them up into a high mountain apart, Math. 17.1. and why might not this betoken, that to qualify us for the contemplation of Christ's glory here, and the fruition of it hereafter, there is requisite an elevation, and separation of our hearts from the distractions of all things here below.  
Saint John having propounded our future conformity unto Christ's glory, 1 Job. 3.2. when he shall appear, we shall be like him, etc. he presently addeth, vers. 3. that the hope of this conformity is accompanied with unfeigned endeavours after purity; and every man, that hath this hope in him, purifieth himself, even as he is pure. And indeed it would be very irrational for a man to hope to be like Christ in his glory, and happiness, and at the same time to resolve to be unlike him in his grace, and holiness. In Rom. 8.23. they, that wait for the Adoption, that is, the consummation, and manifestation of their adoption, to wit, the redemption of their bodies, are described by the Apostle to be holy, and penitent persons, such as have the first fruits of the spirit, Gal. 5.22,23. and such as groan within themselves, that is, under the sight and sense of their lusts, and corruptions. This connexion of spiritual sorrow, and humiliation, with the first fruits of the spirit, is very congruent; because there is a great deal of equity in this, that we should mourn, and groan for that, which grieveth the Spirit, by whose graces we are sealed, that is, marked out for redemption, Ephes. 4.30. In heaven the spirits of just men shall shall be made perfect, Ephes. 12.23. and if we desire after death to be ranked amongst them, we should labour by the promises to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. to be perfect, as our father, which is in heaven, is perfect, Math. 5.48. When we awake, satisfaction with the image or likeness of God will be our reward, Psal. 17. verse. last. and therefore here it is our duty to put on the new man, which is renewed after the image of God. When our souls are sinless, than they shall be completely happy; and therefore the inchoation of their bliss consisteth in repentance for, & mortification of sin. The vessel of our bodies shall one day be replenished with glory, & therefore every one should know how to possess it in sanctification, and honour, not in the lust of concupiscence, 1 Thes. 4.4. Christ will fashion our bodies like unto his glorious body, and therefore unfitting to debase them unto the drudgery of sin. O how can they hereafter be meet receptacles of, and qualified subjects for glory, if we wholly make them the instruments of our lusts; and their members weapons of unrighteousness? vessels unto honour should purge themselves from vessels unto dishonour, and not prostitute themselves unto such sordid uses, as those are applied unto, 2 Timoth. 2. vers. 20, 21. If we are vessels of mercy, which God hath prepared unto glory, and on whom he will make known the riches of his glory, Rom. 9.23. we shall be very ungrateful, if we do not glorify him in our bodies, and spirits, 1 Cor. 6.20. if we employ any faculty of this, or member of that, unto his dishonour. The blessedness of glorious saints in heaven is to see God face to face, 1 Cor. 13.12. to see Christ, as he is, 1 Joh. 3.2. And therefore for this every gracious saint prepareth by seeking his face here in his ordinances. Psalm. 27.8. Because God will one day make known unto us the ways of life, Psalm. 16.11. in a way of possession, therefore it is fit that now we apply ourselves unto Gods showing us the way of life in the way of instruction and revelation. Our constant prayer should be that of david's, Psalm. 25.4,5. Show me thy ways, o Lord, teach me thy paths, lead me in thy truth and teach me. Christ prayeth in the behalf of all the elect, those whom his father hath given him, that they may be where he is, and that they may there behold, that is, enjoy his glory, which God hath given him, John 17.24. Now unto this prayer our souls do not say a hearty Amen, unless they pant after the assemblies of the saints, and communion with Christ in them, as the hart panteth after the water brooks, Ps. 42.1,2. Where two or three are gathered together in the name of Christ, there hath he promised to be in the midst of them, Math. 18.20. And they that loathe such society, would soon be tired and cloyed with the happiness of heaven. There are persons loathing Christ, and loathed by him: those that principally affect such, and delight most in their fellowship and company, do not cordially care to come where Christ now is in his exalted condition; and if their hearts were left unto their liberty of choice, they would refuse the pleasures of paradise for those of an alebench or tavern, if they were perpetual. And if it were possible for them to have a view of the glory, which God hath given Christ, they would quickly be weary of so happy a sight, and turn away their eyes from beholding it.  
Thus have I at last gone over the several branches of that all-fulness which dwelleth in Christ I shall briefly insist upon some uses that may be made of them, considered jointly, and so I shall put a conclusion unto my meditations upon this subject.  
These Uses shall be either of information, exhortation, or consolation.  
1. Of Information, and they shall be two.  
1. From this all-fulness that dwelleth in Christ, we may infer his incomprehensibleness. He is a mine, unto the bottom of which we can never dig. He is an ocean, that can never be fathomed. His riches are said to be unsearchable, Ephes. 3.8. which Epithet denoteth the undiscoverablenesse of them by the light of nature, the incomprehensibleness of them by the light of faith.  
1. The absolute undiscoverablenesse of them by the light of nature. Flesh and blood can never reveal them; so that without divine revelation, we had been as utterly ignorant of them, as the world was of the mines of America, before the discovery of Columbus. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated unsearchable, signifieth not to be traced out by the footsteps: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to find out by the footsteps. The riches of Christ are not to be traced out by any footsteps of them: for in the whole book of the creature, there are not vestigia, no prints left of them.  
2. The riches of Christ are said to be unsearchable in regard of their incomprehensibleness by the light of faith. We may comprehend them manu, not visu, 1 Cor. 2.9. That faith which is most quick sighted, doth not reach a full, adequate, and comprehensive knowledge of them: Of the riches of glory it hath only a glimpse, and that a far off: The riches of grace, redemption, righteousness, etc. it seethe only darkly, and dimmely, as through a glass; and then the riches of his divine person and nature are absolutely infinite, and therefore cannot be comprehended by the finite understanding of man: For between the object comprehended, and the power or faculty comprehending, there must be a proportion. But between that which is finite, and that which is infinite, there is no proportion. As the Apostle saith here of the riches of Christ in general, that they are unsearchable, so in Col. 2.3. he affirmeth particularly concerning the treasures of wisdom and knowledge in Christ, that they are hidden, and they are said to be hidden, because they are totally and altogether concealed from the unregenerate, Math. 16.16. 1 Cor. 2.14. 1 Cor. 1.23. And because they are but sparingly and in measure here in this life manifested unto the regenerate, 1 Cor. 13.12.  
2. From this all-fulness that dwelleth in Christ, we may infer the excellency and preciousness of the calling of the ministry: for it is by God designed unto the proposal and application of this all-fulness unto the sons of men: and what calling or office can have a richer, a more noble, and diviner object? We have (saith the Apostle) this treasure in earthen vessels, 2 Cor. 4.7. Though the most faithful, holy, and diligent ministers of the Gospel be but earthen vessels, yet they hold a divine and heavenly treasure. In Christ are hid all the treasures of grace, of wisdom, and knowledge. And ministers are Christ's Almoners and cofferers, to distribute these treasures unto poor, hungry, and naked souls. And what employment can be more honourable in itself, and more beneficial unto a man, by the fall of Adam sunk into an extremity of want and poverty? The Apostle Paul acknowledgeth, that to preach the unsearchable riches of Christ, was a great grace given unto him, Eph. 3.8. where I shall take notice of three things.  
1. The riches of Christ were either such as he was possessed of in himself, or such as he communicatth unto us.  
1. Such as he is possessed of in himself, The riches of his person, and natures, his rich and glorious offices, the riches of his satisfaction, merit, spirit, knowledge, power, and glory.  
2. Such as he communicateth unto us, the riches of justification, sanctification, and glorification.  
2. To unfold the Metaphor, riches imply 1. plenty. 2. plenty of things, that are of price and value.  
3. These riches are said to be unsearchable, because undiscoverable by the mere light of nature, though never so much improved; and because incomprehensible by the light of grace, though never so much raised. Now to apply all this to our present purpose: here be three things in the object of a ministers study and work, to set forth the dignity of his office. 1. Largeness. 2. Preciousness. 3. mysteriousness.  
1. It is a large, wide, and extensive object; Riches, and riches so unsearchable, as that they can never be counted or summed up by any created understanding.  
2. It is a precious and rich object; riches, and riches of Christ. Unto all riches things of worth are required. But these riches are of an extraordinary nature; they are of Christ, and therefore divine, and heavenly.  
Lastly, it is a mysterious, deep, and abstruse object. The riches of Christ are unsearchable: for nature ●an make no discovery of them at all; and even grace can make but a very defective, and inadequate discovery of them. We know but in part, 1 Cor. 13.12.  
2. From the all-fulness that dwelleth in Christ, I shall infer, and press two Exhortations.  
The first shall be unto those, that as yet have no interest in Christ. Because there dwelleth in him all-fulness, therefore he is an all-satisfying object, an object that will quiet, and content the soul of a man; and therefore hence they may be exhorted unto a most diligent appliance of themselves unto those means, by which God ordinarily unites unto Christ those, whom he hath given him amongst the sons of men. Out of Christ, it fareth with a soul as with Noah's dove at her first sending forth, before the waters were abated from off the face of the ground. She can find no rest for the sole of her foot, Gen. 8.8,9. All the honours, and preferments, that the most ambitious hopes can fancy to itself; All the riches, & treasures, that both the Indies can afford, the treasures of darkness, and hidden riches of secret places, Esay. 45.3. the precious things of the earth, and the fullness thereof, Deut. 33.16. the fullness of the wine press, Numb. 18.27. the hid treasure, with which God filleth the belly of the men of this world, Psal. 17.14. to be filled with the finest, or fat of the wheat, Psal. 147.14. All these cannot yield full satisfaction unto a reasonable soul, in that they will still prove improportionate unto its na ure, which is spiritual, and to its capacity, which is boundless, and therefore must needs leave the soul unquiet, the mind unsatisfied, always flitting from one thing unto another, the desires still roving, and restless, still longing after higher honours, and more riches; And therefore as our Saviour saith, a man's life consisteth not in the abundance of the things, which he possesseth, Luk. 12.15. But now Christ, and his fullness, are proportionable both unto the spiritual nature, and boundless capacities of our souls; and therefore abundantly satisfactory.  
1. Unto their spiritual nature, that his fullness will suit and fit well enough, in that it is spiritual. His riches, treasures, his feast of fat things, of fat things full of marrow, etc. Esay. 25.6. are all spiritual.  
2. Unto their boundless capacity: for his fullness is an all fullness, & in some particulars of it, there is an absolute infiniteness, as in the fullness of his God head, in the fullness of his satisfaction & merit: & therefore, there is in it an all-sufficiency to satisfy the desires of the souls. Hereupon he is termed the desire of all nations, Hag. 2.7. not only a person desired, or desirable in the concrete, but desire, in the abstract Now this importeth, saith Bishop Lake upon the words, that he is totus desiderabilis, altogether, and in every part desirable, and totum desiderabile, whatsoever the heart of man can desire, all that can be desired. Esau said unto his father, hast thou not reserved a blessing for me, hast thou but one blessing, O my father? Bless me, even me also, O my father, Gen. 27.36,38. There is no colour for any such language unto Christ: for in him dwelleth all-fulness of blessings; blessings enough to satisfy the desire of all believers in all nations. He hath reserved a blessing for the Gentiles, so that they partake of the root, and fatness of the olive-tree, Rom. 11.17. 
Plutarch in the life of Photion,  When a certain Gentlewoman of Jonia shown the wife of Photion all the rich Jewels, and precious stones she had, she answered her again; all my riches, and Jewels, is my husband Photion. Every believing soul hath fare greater reason to speak thus of its husband, Christ; for in him, it is pessest of such unsearchable riches, and treasures, as that in comparison of it, all the wealth in the world is but dross, and dirt●. It hath a share in his all-fulness, and therefore it will set down its rest, and enjoy full satisfaction: with the Martyr it will cry, None but Christ, none but Christ: With the Psalmist, It will say, whom have I in heaven but thee; and there is none upon earth, that I desire besides thee, Psalm. 73.25. I wish for nothing but this, that I may always feed on, relish, and taste of thy sweetness, fatness, and fullness.  
Unto this proportion, that is in Christ's fullness, unto the soul, add we in the next place, the perpetuity hereof, Christ is as a suitable, so an eternal good unto the soul: For this all-fulness will dwell in him unto all eternity. He is that tree of life spoken of Revel. 22.2. that shall bear twelve manner of fruits, and yield her fruit every month. He shall be no withered, no barren tree, but fruitful; and the fruit, that he shall bear, shall be precious: He shall be a tree of life. Next, it shall be plentiful, twelve manner of fruits. Unto it, lastly, there shall agree a lasting verdure, and freshness, It shall yield fruit every month: There shall be with it a perpetual Autumn. A Spanish Ambassador. when the Venetians made ostentation unto him of their vast and replenished treasury, he told them that their treasury had no root, and therefore might soon be drained: But the treasury of his master had a root, the mines of America, so that when his coffers were empty, he could quickly replenish them again. All terrestrial treasures, and riches, are rootless, and therefore may be consumed, and end in want, and poverty. But the spiritual riches and treasures of a Christian have an eternal root in the heavens, the all-fulness, that dwelleth in Christ, and therefore can never be exhausted; although they may be much diminished, when by sins of presumption they put a stop unto some influences of this unwithered root.  
What hath been said serveth to show us the miserable estate of men without Christ: for without him, in themselves, and in all things else, there is nothing, but vanity and emptiness. In him alone there dwelleth all-fulness. And if they have no part in him, how can they partake of the blessed influence of his fullness. As there can be no sap in those branches, which have no true union with the root: so neither can there be any true, and saving good in those men, which are not engrafted into the true vine, Christ Jesus; they may have a great deal of worldly treasure to lay up for themselves, but as our Saviour saith, Luk. 12.21. They are not rich towards God. In the fullness of their sufficiency they shall be in great straits, Job. 20.22. and wants: for they have not the love of God, in whose favour is life, Psal. 30.5. They are void of the image, and spirit of God, the earnest of that inheritance, which God reserveth for his sons; and therefore they shall never see the face of God, never enjoy the life of God. But in the state of disunion from Christ there is not only an utter emptiness of any saving good, but also a fullness of all evil Prov. 1.31. and 14.14. Psalm. 31.23. a fullness of sin and a fullness of misery.  
1. A fullness of sin. As the earth upon the withdrawing of the sun is covered with darkness, and with many thick, and gross vapours, fogs, and mists: so the soul, upon the absence of Christ, is overspread with spiritual darkness, with ignorance, with sin, with noisome and corrupt lusts.  
And upon this secondly, there will follow another fullness, a fullness of misery, and unhappiness. They shall be filled with mischief, Prov. 12.21. They shall be filled with drunkenness, and sorrow, with the cup of astonishment and desolation, Ezek. 23.33. Sometimes God gives many of them a foretaste of their future fullness of misery in the horrible terrors of their guilty consciences. The seven Angels pour out upon the heads and hearts of wicked men, even here in this life, seven golden vials, full of the wrath of God, Revel. 15.7. The Apostle speaks in Heb. 10.27. of a certain fearful looking for of judgement and fiery indignation, which shall devour the adversaries. But alas! the expectance of hell is but a flea-biting in comparison of the experience of it. For this is the full wages of wickedness, and the highest degree of God's displeasure against sin. One reason, why such as are reprobated from union and communion with Christ, are called vessels of wrath, Rom. 9▪ is, because they shall be filled with the wrath of God, and all the direful fruits thereof; they shall be filled with all the fullness of Satan▪ they shall be like the full roll of Ezekiel chap. 2.9,10. that was written within, and without; and the contents thereof were lamentations, and mourning, and woe: they shall be not only miserable, but all over miserable, miserable in both souls and bodies; they shall not only be full of misery, but the very fullness of misery shall be in them.  
A second exhortation shall be addressed unto those that have already relation unto him; and it is, to labour after farther enlargements in their participation of his fullness. For in him dwelleth all-fulness, and of that we can never partake enough. In him are unsearchable riches and treasures, and therefore we can never come unto the bottom. We should not therefore put any stop, or suffer any diversion in our endeavours to be enriched by him. To provoke hereunto, I shall propound by way of motive, Christ's willingness to impart of his fullness, his invitation of us to receive it. 
Bishop Andrews on John 1.14.  The breasts that are full, have as great pleasure in being drawn, as the child that draweth them. Assure ourselves it is so here. There is majus desiderium deplendi in him, then replendi in us; a greater desire in him to impart of his fullness, then in us to receive; in him to fill, then in us to be filled. Hear how earnestly he himself inviteth us. Eat O friends, drink, yea drink abundantly, O beloved, Cant. 5.1. Ho, every one that thirsteth, come ye to the waters, etc. Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me, Esay 55.1,2,3. If any man thirst, let him come unto me, and drink, John. 7.37. Let him that is a thirst, come. And whosoever will, let him take the water of life freely, Revel. 22.17. We have a call, and this licenseth us to receive of his fullness: we have a command, and this obligeth us to receive of his fullness. Should some great man proclaim that his house was free, and open to all comers, that they might freely enter, and take their fill of pure and rich wines, of sweet and dainty viands, and withal load themselves with treasures and precious jewels; what flocking would there be unto such an one's house, what thronging and crowding about his gate to press in upon him? Behold, Christ in Prov. 9 is represented under the name of wisdom, as a great Queen, that keeps an open and a royal house for all comers. She sends forth her maidens, verse. 2, 3. that is, ministers of uncorrupt both doctrine and life, to invite guests unto her well-furnished table. He sends Ambassadors beseeching by them to feed on his fatness, and fullness; He counselleth every soul, as he did the Church of Laodicea, Revel. 3.18. to buy gold of him tried in the fire, that they may be rich; to come unto him, as unto a spiritual wardrobe, and jewelihouse, and to take from him the robes of righteousness, the rich, and precious ornaments of all sorts of graces. But this gracious offer, this beneficial ad vice, we slight and contemn, like the Prodigal, Luk. 15.16,17. We forsake the plentiful provision, that is in our father's house, where the hind●servans have enough, and to spare; And all our travail is to fill our belly with husks, that the swine do eat. How cold are we in the acceptance of those true, divine, and celestial riches and treasures, that are in Christ? and yet how do our hearts pant after earthly treasures, that are subject to corruption by the moth, and rust, and unto the violence, and rapine of robbers, Math. 6.19. Christ complained of the Jews, how often would I have gathered you, But ye would not, Math. 23.37. He may complain of us, how often would I have filled you, and ye would not. Well were men but truly convinced of their utter emptiness, and insufficiency, as touching spirituals, and were their eyes opened to behold that all-sufficient supply, which is to be had against it in the all-fulness, that dwelleth in Christ, it is impossible they should be so backward, as they are, in their reception thereof. But alas▪ this is a thing, that is hidden from most of our eyes.  
Before I make an end of this use; I shall direct unto some helps, or means conducing unto enlargements in the communication of Christ's fullness unto us, And they shall be four. 1. The actuation of our faith, which is our receiving, or acceptance of Christ's fullness, 2. an increase in spiritual poverty 3. hunger, and thirsting after Christ's fullness, 4. A diligent use of ordinances, which are instruments on Christ's part, by which he conveyeth unto us of his fullness.  
1. The Actuation the stirring up of our faith, which is our receiving, and acceptance of Christ's fullness. There is a fullness of light in the sun, but it illightneth none, but those, who open their eyes to admit, & make use of its light. There dwelleth an all-fulness in Christ; But what advantage can we expect thereby, unless we open our hearts to receive of it? This all-fulness is the universal food of the whole Church. It is a feast of fat things, of fat things full of marrow, Esay. 25.6. But our hungry souls will receive but little satisfaction thereby, unless by faith we feed on the several dishes, that are therein. It compriseth abundant provisions, not only for the necessities, but also comforts, and delights of all his people: But we must reach out the hand of faith to supply thence all our wants, or else notwithstanding this abundance, we may yet be in an indigent, and comfortless condition. The Church hath in Christ breasts of Consolation, an abundance of glory, but she must suck, before she can be satisfied with these breasts; She must milk out, before she can be delighted with abundance of glory, Esay. 66.11. Christ is the bread of life; but the bread of life cannot quicken, & nourish, unless we eat of it: In him are the waters of life, but these waters cannot refresh, and comfort, unless we drink liberally of them: And he that believeth, out of his belly shall flow rivers of living water, John. 7.37. Those of the children of men, that put their trust under the shadow of the Lords wings, that is, true believers shall be abundantly satisfied with the fatness of his house, and he shall make them to drink of the river of his pleasures, Psam. 36.7,8. The woman of Samaria said to our Saviour, Sir, thou hast nothing to draw with, and the well is deep, Joh. 4.11. Christ indeed is a deep well; But God (his name be praised for it) hath provided something to draw with, the bucket of faith. Let us let down this bucket into this well: Let us actuate, and exercise our faith upon the all-fulness, that is in Christ, and hereby with joy we shall draw water out of the wells of salvation. Indeed this well is of infinite depth, the bucket of our faith is of a narrow capacity, and our wants are continually renewed; for the supply of which, we must always be letting down, and drawing up this bucket of faith: We must not suffer it to be idle, but set it always a work: What the Apostle speaks concerning the revelation of one part of Christ's fullness, the fullness of his righteousness, Rom. 1.17. may be applied unto the revelation, and communication of other parcels thereof: They are revealed, and communicated proportionably unto the growth, and progress of our faith; From faith to faith.  
A second help, that will conduce much unto the enlargement of our participation of Christ's fullness, is an increase in spiritual poverty, humility, self denial, and apprehension of our utter emptiness in spirituals. For this emptieth a man of himself; and the more a man is emptied of himself, the more room is made for the fullness of Christ, and so a soul is the better fitted and prepared for the reception thereof. Every valley, every lowly soul shall be filled, Luk. 3.5. The humble valleys are covered over with corn, Psalm. 65.13. whiles the high hills are barren. Pride, self sufficiency, selfe-dependancy, unqualifieth a man for receiving from Christ's fullness; for they fill a man with himself, and the fuller a man is of himself, the less place there is for Christ. The rich (saith Mary) he hath sent empty away, Luk. 1.53. Those who are rich and full only in a proud opinion, he slightingly dismisseth them, they get nothing of his fullness: and no wonder; for they relish it not, they make no reckoning of it. To allude unto that of Solomon, Prov. 27.7. The full soul loatheth the honey comb; the soul that is full in fancy & conceit: Whereas on the other side, a soul throughly convinced of its own wants and emptiness, cannot but be deeply sensible, that without a supply from Christ it is lost, and undone for ever; and therefore its emptiness presents unto it a continual argument for mourning: And a mourning and humbled soul God will never leave unsatisfied, and uncomforted. I have satiated (saith he) the weary soul, and I have replenished every sorrowful soul, Jer. 31.25.  
The third means qualifying and fitting of us for receipts out of Christ's fullness, is hunger and thirst after it: For this in some sort enlargeth the capacity of the soul, makes it more capacious and comprehensive of Christ's fullness, than otherwise it could be. Open thy mouth wide, and I will fill it, Psalm. 81.10. Desire is the mouth of the soul: if that be widened, we have Gods promise for the filling of our souls. Dissatisfaction is the inseparable curse of inordinate and unlawful desires. But holy and heavenly desires are still rewarded with the blessing of satisfaction. Blessed are they which do hunger, and thirst after righteousness; for they shall be filled, Math. 5.6. He hath filled the hungry with good things, Luk. 1.53. He satisfyeth the longing soul, and filleth the hungry soul with goodness, Psalm. 107.9. I will pour water upon him that is thirsty, and floods upon the dry ground, Isa. 44.3. A thirsty soul is here resembled unto dry ground, unto the earth in a great drought, when it doth as it were gape for rain: upon such a soul (saith God) I will pour not drops, but floods. David in Psalm. 63.1. professeth a very earnest desire after communion with God in Christ. O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is: and hereupon vers. 5. he promiseth unto himself sweet and full satisfaction. My soul shall be satisfied, as with marrow, and fatness. That which Paul speaketh of himself, and Timothy, in reference unto the Corinthians, 2 Cor. 6.11. is applicable unto Christ in order unto all Christians. His mouth is open unto us, his heart enlarged. We are not straightened in him, but we are straightened in our own bowels; that is, in our narrow affections, which are not in any measure of proportion corresponsive unto the all fullness that dwelleth in him.  
The last help which I shall advise unto, for enlargement of our participation from Christ's fullness, is a diligent use of ordinances: for these are the Instruments, by which Christ conveyeth of his fullness. These are the two golden pipes, by which the two Olive branches, the two natures of Christ, or his two offices, Regal, and Priestly▪ empty the golden oil out of themselves, Zech. 4.12. These are the wings, that is, the beams and rays of the Sun of righteousness, Mal. 4.2. the vehicula of its influence. In Psalm. 36.8. we have a promise of sweet and abundant satisfaction unto Believers, but it is affixed unto the ordinances of God. They shall be abundantly satisfied with the fatness of thy house.  
What Paul Rom. 15.29. assureth himself touching his coming among the Romans, is appliable in some degree unto the ministry of even ordinary pastors and teachers. It is in the fullness of the blessing of the Gospel of Christ: that is, as Lyra glosseth it, in the abundance of spiritual grace; so that their congregations, if they receive the Gospel with all readiness of mind, shall (to use the words of Calvin upon the place) spiritualibus Evangelii divitiis affluere, abound in all spiritual riches of the Gospel. God ordinarily doth so largely bless the labours of pious and painful ministers, as that for a seal of their ministry, he makes them instrumental in imparting unto God's people in their flocks, not only some Rom. 1.11. but all spiritual gifts, and graces, that are sanctifying and saving.  
Lastly, here is a word of Consolation for every soul, that is united unto Christ. We may say of Christ, what the wise man did of his fear, Prov. 19.23. He that hath him, shall abide satisfied: he shall not be visited with evil. What the Poets fancied of their cornu copia, may more truly be averred of Christ: that, as they feigned, afforded them, who possessed it, whatsoever they desired. And Christ yields unto them, who have interest in him, a supply of all that they can lawfully, and will throughly and effectually wish and ask for. It is but ask, and we have Christ's promise to receive, that our joy may be full, Joh. 16.24. He is plenteous in mercy unto all them that call upon him, Psalm. 86.5. There dwelleth an all fullness in the head, and therefore there cannot be an emptiness in any of the members; for he received this all-fulness for them, and therefore he will either derive unto them, or employ for them, every parcel of it. In him there is, as fullness, so bountifulness: he is, as full, so bountiful, most ready to impart unto others that fullness, which for their sakes he is possessed of. We may say of him, what Solomon doth of the clouds, Eccl. 11.3. If they be full of rain, they empty themselves upon the earth. Christ is full of every desirable good, and he will empty himself upon every one, that is related unto him. In some sort he communicates unto them most particulars of his fullness. He employeth the fullness of his office and authority, and he layeth out the fullness of his sufficiency to promote their salvation: He communicates unto them even the very fullness of his Godhead in a way of anology and resemblance. Saint Peter speaks of an Analogical participation of the divine nature, 2 Pet. 1.4. The fullness of his grace, and favour with God, he makes use of to ingratiate us with God, and he makes us the objects of his own fullness of Love and favour. As for the fullness of his habitual grace, we have the very same grace for kind, imparted unto us, though fare different in measure. We receive of his fullness grace for grace, John. 1.16. The fullness of his satisfaction and merit is communicated unto us by imputation, that is, acceptation; it is accepted for us unto our justification From his fullness of glory, he will derive some beams unto us: He will fashion our bodies unto an imitation of his glorious body: And unto this there will be presupposed in our souls a resemblance of the glory and happiness of his soul: for the body is happy and glorious by redundancy from the soul. This premised, what is there that should perplex a soul, that is in a state of Union with Christ? Is it wants and emptiness? why it hath the all-fulness of Christ to gauge for a supply. Is it its own impotency and disability? why! unto that it may oppose Christ's all-sufficiency. Though we be not able of ourselves to contribute any thing towards our salvation, yet he that hath undertaken the work, is able to save unto the uttermost, and he is also authorized hereunto. He hath all power given unto him in heaven & earth, a fullness of office and Authority. Is Original corruption a trouble unto them, that rendered them children of wrath in their cradles, and in the womb? Against the discomfort of that, they should set Christ's fullness of grace and favour with God: for this will purchase the grace of Adoption for all that are his. He is the son of God's love, and therefore in him he will be well pleased with them. Do they complain as the Psalmist, we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those, that are at ease, and with the contempt of the proud, Psalm. 123.3,4. Why! upon this they would look with an eye of contempt, if they did but consider, how their blessed Saviour is full of grace, love, and favour, towards them. Are they disquieted with the sight, and sense of the defects, and imperfections that are in their graces? why! they are covered with the fullness of Christ's habitual grace and holiness. Is the vast guilt of their actual enormities a terror unto them? why● all their sins are swallowed up by the fullness and infiniteness of Christ's fatisfaction. Do they grieve for the blemishes of their good works, which are so fare from meriting heaven, as that they supererogate for hell and damnation? Why! though there be a necessity of doing good works, necessitas praecepti, and medii; yet there is no need of meriting by them: for our Head by his infinite merits hath purchased more glory than our natures are capable of. And of this fullness of glory he is possessed now in heaven in our behalf, as our Attorney, and in his appointed time, the times of restitution of all things, he will derive of this his fullness of glory unto us according unto our capacity, which he confirmeth and assureth unto us, by his promise in the Gospel, by the earnest of his Spirit in our hearts.  
FINIS.   

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CHronicon Historiam Catholicam Complectens, ab exordio Mundi ad nativitatem D. N. Jesus Christi, & exinde ad annum à Christo nato LXXI. Authore Ed. Simson S.T.D. in folio.  
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The Immortality of Humane Souls asserted, in Answer to a Tract, entitled Man's Mortality. in 4ᵒ.  
A Treatise of the Consecration of the Son of God to his everlasting Priesthood, being the 9th. book of Commentaries upon the Apostles Creed. By Tho: Jackson D.D. in 4ᵒ.  
Good Counsel for the peace of the Church, by B: Davenant and B: Hall. in 4ᵒ.  
Confessions and proofs of Protestant Divines and Reformed Churches for Episcopacy, with the Original of Bishops and Metropolitans, in 4ᵒ.  
The Doctrine of Christian Liberty by Bishop Downamt. 8ᵒ. Horace and Persius in English, by Dr. Holliday. 8ᵒ.  
A defence of Tithes, by Jo: Ley. 4ᵒ.  
A Buckler for the Church of England, in Ans: to Mr. Pendarvy's Queries, by William Ley. 4ᵒ.  
Vindiciae Acudem. in Ans: to Websters Exam: Acad; by S. Ward. D.D. 4ᵒ.  
A Treatise of Prayer, or an Apology for the use of the Lords prayer. By Tho: Hodges. B.D. 12ᵒ.  
The Private Christians non ultra, or a plea for the Layman's interpreting of Scriptures. 4ᵒ.  
A Complete Concordance of the English Bible, composed after a new and most compendious method. By Robert Wickens. 8ᵒ.  
Advice to a Son, or directions for his better Conduct through the various and most important Encounters of this life. 12ᵒ.  
Political Reflections upon the Government of the Turks, Nich: Machiavelli etc. by the same Author. 12ᵒ.  
The want of Church-Government no warrant for a total omission of the Lords Supper, with a reply to Mr. Fullwood. By Hen: Jeanes. 8ᵒ.   
The several Treatises contained in this Volume, viz.  

Of the sinful fear of Man, and Immortality of the soul, on Math. 10.28. And fear not them, which Kill the Body, etc.  
Of Christ's Incarnation, on John 1.14. And the word was made flesh.  
Of the Resurrection of Christ, on Colos. 1.18. Who is the beginning, the first borne from the dead.  
Of the Fullness of Christ considered according unto 1. His Relations. 2. His natures, Divine and Humane, 3. His twofold state of Humiliation, and Exaltation. On Coloss. 1.19. For it pleased the Father, that in him should all fullness dwell.  
To which may be added a Treatise formerly Published by the same Author, Of the excellency of praise and thanksgiving, on Psal. 92.1. It is a good thing to give thanks unto the Lord, etc.