me said unto me I will shew 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 walke 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 diverse particulars It was night with her a darke and sad time she was in a valley or bottome And this bottome was covered with the shadow of black and thick trees It was in the bottome among the myrtle trees But now the King and protector of the Church is ready for her succour and reliefe 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 wayted and attended on by Angels whom he employeth in his errands They walke to and fro through the earth vers 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 souldiers following their captaine and there were some for all dispensations Junius Red horses ad praestanda judicia for execution of his judgments White horses ad beneficia ejus praestanda for conveyance of his benefits And speckled horses ad utrunque conjunctim for actions of a mixt nature partly for protection of his Church and partly for punishment of her adversaries Christs soveraignety over the Angels is you see a very comfortable doctrine unto the people of Christ As it is usefull for their consolation so farther it may serve for dehortation of them from the adoration and invocation of Angels which perhaps the Apostle particularly aymed at against the Gnosticks and other seducers that urged the worship of Angels vers 18. Suppose they be most excellent and powerfull creatures Principalities and Powers yet they are still the subjects and servants of Christ our mediatour He still is their head and soveraigne and therefore it were a very foolish part to forsake him and flie 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 down-wards towards philosophy and vaine 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 fulnesse of the Codhead bodily In Christ as man Secondly there was a fulnesse of grace There was in Christ saith Pererius upon Joh. 1.14 a threefold fulnesse of grace For there was in him habituall grace the grace of headship and the grace of union and in all these three he had a fulnesse 1. The habit uall grace concreated with the soule 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 intellectuall nature with God He was full of grace having every vertue grace gift operation effect of grace 2. The grace of headship was most full in Christ as reaching unto all the elect not onely men but angels also 3. The grace of union was in him not onely full but * He meaneth terminatively as it is terminated unto an infinite person For formally in it felfe the union is finite infinite Because the union was made in the person of the word which was of infinite perfection and vertue 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 it's person not onely the soule of man but also his body and all the parts thereof All things whatsoever that appertaine unto either the verity or integrity of the humane nature Neither is this union of them with it for a certaine determinate time but for perpetuity so that they never are to be separated therefrom Thus Pererius For the fuller opening of this branch of Christs fulnesse I shall handle these two following particulars Christ as man was 1. the object 2 the subject of a fulnesse of grace 1. He was the object of a fulnesse of grace taking grace for the love and favour of God And to shew this Solomon a type of Christ was by the command of the Lord himselfe tearmed Jedidiah Cornell Alapide that is beloved of the Lord 2 Sam. 12.24 and Ephes 1.6 He is tearmed 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 himselfe as being his naturall sonne in whom there is a perfect resemblance of him Agreeable unto this is that which Christ under the name of wisdome speakes of himselfe in Prov. 8.30 Then was I by him as one brought up with him and I was dayly his delight c. Two things are here remarkable unto our present purpose 1. in the Hebrew 'tis in the plurall 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 sonne and that on both the fathers and the sonnes part 1. It is connexed on the fathers part with his creation of all things Then was I dayly his delight that is when he prepared the heavens when he set a compasse upon the face of the depth when be established the clouds above when he strengthned the fountaines of the deepe when he gave to the sea his decree that the waters should not passe his commandement When he appointed the foundations of the earth vers 27 28 29. And the reason of this connexion of the fathers complacency in the sonne with his creation of the heavens the fountaines of the deepe the sea the foundations of the earth was to intimate that the father tooke more pleasure in his sonne 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 sonnes part and that 1. naturall and necessary with his owne delight in the father Rejoycing alwaies before him vers 30. 2. gratuitous and voluntary with his complacency in the sonnes of men Rejoycing in the habitable part of his earth and my delights were with the sons of men vers 31. The great and wonderfull interest he hath in his father's love is as some conceive set forth by
quod aliquis pertingit ad summum gratiae quantum ad essentiam quantum ad virtutem In respect of grace it selfe there is a fulnesse of grace when one attaineth to the highest top and utmost pitch of grace in the essence and vertue of it intensively and extensively And such a fulnesse and perfection of grace was in Christ A fulnesse of extent a fulnesse of degrees a fulnesse of vertue 1. In Christs grace there was a fulnesse of extent a perfection or fulnesse 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 compasse and latitude of it's 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 my selfe by instancing in faith hope feare and the like But I must hasten In his grace 2. There was a fulnesse of degrees He had grace as farre forth as it may be had in the greatest excellency and intension 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 fulnesse of Vertus He had grace unto all effects and purposes whereunto grace doth or can extend it selfe 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 soule such a gracious holy and heavenly being such a transcendent beauty and unmatchable perfection as farre surpassed the united and cumulated perfections of all the Angels in heaven Now this fulnesse of grace in respect of grace it selfe in respect of its extent measure or degrees vertue 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 fulnesse 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 vertue The 2. Question is how an all-fullnesse of grace may be said to be in Christ's humane nature An all fulnesse is an infinite fulnesse Even as an all sufficiency is an infinite sufficiency Now the fulnesse of grace in Christs 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 soule a creature too therefore finite it must needs be For answere All-fulnesse may be understood either absolutely and simply or else onely secundum quid after a sort in such a kind An all-fulnesse of grace absolutely and simply such cannot be in the manhood of Christ For that is nothing else but an infinitenesse of grace which we know is proper to the Godhead Now the manhood by being personally united to the Godhead is not annul'd nor essentially changed Upon this union there followeth no confusion betweene the natures or transfusion of the properties from one nature to another In Christs humane nature therefore there dwelled all-fulnesse of grace onely secundum quid after a sort in such a kind All the fulnesse of grace that was that could be found in a creature at least in reference unto Gods 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 wisedome which hath ordered all things in measure hath prefixt to the grace of intellectuall creatures Even as the light of the Sunne is the greatest that God hath decreed unto the Luminaries of heaven And the heate 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 Gods absolute power which opinion as the Thomists suppose shortneth the hand of the Almighty detracteth from the infinitenesse of his power at least in reference towards the production and augmentation of grace As if in powring grace into the soule of Christ it were quite exhausted One thing more I shall intreate you to observe out of Aquinas p. 3. q. 7. art 11. where he distinguisheth of a twofold consideration of the habituall grace of Christ Potest saith he duplicitèr considerari uno modo secundum quod est quoddam ens alio modo secundum propriam rationem gratiae c. The grace of Christ may be considered two manner of waies 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 sence said to be infinite Because in the nature of grace it is not limited bounded or stinted but includeth in it selfe whatsoever any way appertaineth to grace or commeth within the intensive or extensive compasse of it Even as we say that the light of the sunne 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 it selfe 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 reali inhaerente quod ipsa gratia confert animae fatemur hanc gratiam etiam in esse gratiae esse finitam eodem modo conferreâ—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 fic 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
a liberall dispenser of them unto those whom his father had given him amongst men As all the granaries of corne in Egypt were by Pharaoh committed unto Joseph for the supply not of Iosephs but of the peoples publick 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 wisedome and knowledg not so much for his own as for the Churches use And thus you see how that Christ received this fulnesse even for this very purpose to distribute of it unto his Church His fulnesse was not onely a fulnesse of sufficiency for himselfe but also a fulnesse of redundancy influence and efficiency upon others Now the soule of a Christian may from the premises to its unspeakabe comfort frame this or the like discourse Dwelleth there an all-fulnesse of grace in my Saviour and can there be an emptinesse in me Was this fulnesse of grace bestowed upon him not so much for himselfe 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 Fulnesse of grace was conferred upon him as the head of his Church How can it then but have a powerfull that I say not unresistable influence upon me who am one of his members Unnaturall were it for the head of the naturall body to keep in the spirit sence and motion and not conveigh them unto the rest of the body As unnaturall as unbecoming were it for the head of the body mysticall not to impart grace unto the rest of the members In the third and last place I shall goe over the severall gradations of the fulnesse of grace that Christ imparts unto his Church and members here in this life 1. He communicateth unto all his members an initiall fulnesse of grace a fulnesse of parts in their first conversion 2. Unto those that are of full age and strong in the faith he distributes a progressive fulnesse as I may call it which accreweth unto them upon the further growth of their holinesse 1. Then he communicates unto all his members an initiall fulnesse of grace a fulnesse 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 plentifull measure of Gods grace is by the spirit of Christ powred 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 inriched with gratious endowments from the spirit of Christ Of his fulnesse 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 fulnesse thereof in Christ as a fountaine 2. An exact conformitie answerablenesse of our grace unto the fulnesse thereof in Christ as unto its rule and patterne 1. We have a deduction or derivation of our grace from the fulnesse thereof in Christ as a fountaine Of his fulnesse we receive grace Even as the glasse doth the Image from the face The fulnesse of grace in Christ is not onely a fulnesse of an abundance but also a fulnesse of redundance From his fulnesse there runneth over a share and portion unto his Church Even as light is derived from the sunne unto the beames issuing from it As sap goeth from the roote unto the branches As water floweth from the fountaine unto the streames As sence 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 faile me not it was somewhere in Aquinas that the preposition of denoteth three things 1. the Originall or efficient cause of our grace 2. The consubstantiality of the principle or efficient cause of Christs grace and ours Thus the Sonne is said to be of the Father And according unto this acception of the particle the fulnesse of Christ is the holy Ghost who proceedeth from him consubstantiall to him in nature vertue and majestie For although the habituall endowments of his soule 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 selfe same spirit c. 1 Cor. 12.11 Thirdly of signifieth the partiality or imperfection in participation of our grace from Christ We receive of his fulnesse and not his fulnesse it selfe 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 fulnesse of grace in Christ but how little a part or portion thereof redoundeth unto us Vnto 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 answerablenesse of our grace unto the fulnesse thereof in Christ as unto it's rule and patterne Of his fulnesse we receive grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in naturall * Mr Bayne on Ephes 1.23 Dr Edw. Reynolds treatise pag. 400. generation the child receiveth from his parents limbe for limbe 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 formed in the soule of a man He receiveth in some weake degree grace for grace There is not a sanctifying and saving grace in Christs 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 Christs 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 fulnesse grace upon grace that is omnem gratiam or cumulatissimam gratiam every grace or most abundant grace And they paralell 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 cattell expressed Synechdochically by skinnes 2. Christ communicateth unto such of his members as are of full age and strong in the faith a progressive fulnesse of grace and I terme it so because it accreweth unto them upon their proficiency in grace and holinesse
A TREATISE Concerning THE FVLNESSE OF CHRIST Considered ACCORDING VNTO 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. VNTO HIS HONOVRED FRIEND COLONEL HENRY HENLY A worthy example of personall piety and publike affections HENRY IEANES VVith his unfained prayers for the prosperity of him and his devoteth this part of his labours THERE DWELLETH IN CHRIST ALL FVLNESSE COLLOSS 1.19 For it pleased the Father that in him should all fulness dwell FRom verse the 15th unto the 20th we have a full and pithie description of our Redeemer Christ Jesus and that by his inward by his outward relation First by the intrinsecal relation he beareth unto his Father in the beginning of the 15th verse who is the Image of the invisible God As for his extrinsecal 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 speciall 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 preheminence 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 sinne 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 rose by his own power unto a present and plenary participation of glory That in all things he might have the preheminence 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 fulness 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 fulness dwelleth is to be the head of the Church This is to be supplied as necessarily understood and then we have a full compleat syllogisme to prove Christ the head of the Church He in whom all fulness dwelleth is to be the head of the Church because qualified and fitted for it but in Christ dwelleth all fulness 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 fulness it will goe 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 claime unto this title for what fulness 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 maliciousnes full of envy murder debate deceit malignity of this the miserable face of almost whole Christendome is too palpable an evidence Antichrist is stiled in scriptures that man of sin 2 Thes 2.3 For this reason perhaps because he is not only full of sin but the fulness of sinne dwelleth in him Sathan hath filled his heart as Peter spake of Ananias Act. 5.3 And good reason there is Sathan should communicate unto him a double portion the greatest portion of his spirit for he is his eldest sonne the sonne 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 fuâ—ness according to the diverse considerations of him and considered he may be either relatively or absolutely 1. Relatively and so againe three wayes 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 fulness of truth of which the Evangelist St. John speaketh John 1.14 The word was made flesh and dwelt 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 accomplisht 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 confirme 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 seale up the vision and the prophecies Quonià m 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 shadowes figures Col. 2.17 A fulness then there must be in Christ who is the body of those shadowes 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 truely exhibited in that 1 a 2 ae
it is spoken of Christ properly and chiefly according unto his humane nature He is stiled 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 raysed 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 Observ All mediatory power was dispensed unto Christ's humanity after it's resurrection This I shall explain confirme and apply 1. For Explication Christ's power of Authority as Mediatour 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 Mediatour hath a special and direct power over his Church And that this power is comprized 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 fulness or extent of it 1. For the kind of it it is a spiritual power over the soules 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 usurpt therefore a just and lawful power 3. Next we have the fulness or extent of it and that 1. intrinsecal 2. Extrinsecal 1. Intrinsecal He hath all sorts and kinds of spiritual power the Prophetical Priestly and Kingly power 2. Extrinsecal His power as Mediatour 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 conferre glory Unto these particulars expressed in the text I shall adde the limitation or restriction of this power in regard of time and that 1. in regard of it's first collation 2. in respect of it's whole duration 1. In regard of it's first collation Our Saviour saith Maldonat so speakes as if he had not this power before the resurrection For he speakes 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 Goe ye therefore and teach all nations baptizing them c. And for this he quotes Athanasius But now this is to be understood not so much concerning his commission or Authority in it selfe 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 authoritativè yet he had it not executivè before his resurrection The Baptisme of Christ was as you may see in * Theol. med lib. 1. cap. 21. Sect. 32 33 34 35. Ames his publique inauguration to the publique performance of his office Therefore in it as he there sheweth 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 goe to the lost sheep of the house of Israel and to refraine 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 baptize and teach all nations Besides by his inspired instruments he hath compleated 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 supplyant as it were with bended knees with strong cryings and teares as in the dayes 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 affirme 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 vertue of the price that he hath paid and purchase that he hath made in the behalfe of all the Elect. 3. There was after his resurrection an enlargement of his Kingly office in poinâ—…f execution 1. The institution of all ordinances and all offices in his Church or Kingdome whether extraordinary or ordinary was fully compleated Ephes 4.11,12,13 During his forty dayes converse with his Apostles after his resurrection he spake with them of the things pertaining to the Kingdome 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 powred on them miraculous gifts and graces of his spirit to qualifie them for the propagation of his Gospel or Kingdome 2. The borders of his Kingdome were enlarged for before they were confined unto Judah and Israel Psal 76.1,2 and such few Proselites as joyned 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 Kingdomes of this world are become the Kingdomes 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 it's whole duration 1 Cor. 15.24 When the end commeth then he shall deliver up the Kingdome to God even the Father that is he shall surrender up to his Father his mediatory power and Kingdome which he now administreth 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 Christs special power or Authority that he hath in his Church Divers are of the opinion as you may see in M. Gillespies Aarons 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
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 terrour unto all the enemies of Christ whether open and professed or secret and dissembled Can there be a point of greater folly then for impotent dust and ashes to be against him that hath all power in heaven and earth all judgment committed unto him authority to sentence all his enemies unto eternall flames and torments All opposition of him is like the dashing of an earthen vessel against a great stone or rock for he is the head of the corner and whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder Math. 21.44 All his enemies all unregenerate and unbelieving persons whatsoever may be said to fall on him Vnto them he is a stone of stumbling rock of offence 1 Pet. 2.8 And they shall all of them be broken either to their conversion or destruction But now as for reprobates such as die in finall unbeliefe and impenitency Christ is an enemy unto them he falleth on them as a great stone from an high place and therefore he shall grind them to powder they shall utterly and irrecoverably be destroyed What King saith our saviour going to make war against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand or else while the other is yet a great way off he sendeth an Embassage and desireth conditions of peace Luk. 14.31,32 These foolish soules that wage warre against Christ the King of Kings and Lord of Lords if they would consult their owne safety so farre as to consider how unable such poore wormes as they are to cope and encounter with him that hath all the hostes of the Lord under his command They would speedily lay aside all farther thoughts of hostility and send their teares and prayers as Embassadours and desire conditions of peace upon Christs own termes It was a vaine bragge of * Plutarch Pompey that as oft as he did but stampe with his foot upon the ground of Italy he should bring men enough out of every corner both footmen and horsemen But much more may truly be averred of Christ he hath heaven earth and hell at a beck and can whensoever he please arme the whole creation against all that oppose him or his But indeed his justice doth not goe alwaies in the same path or pace His patience many times grants a reprive unto his greatest enemies during their lives here on earth Latter ages have hardly afforded a more bloudy and cruell adversary unto the Church of Christ then the Duke of Alva and yet Christ suffered his hoare head to goe downe to the grave in peace But there will come a day of wrath and revelation of the righteous judgment of God and Christ And then Christ will put all his enemies under his feete His father will make them all his footstoole Then the stoutest and proudest of his enemies shall be sufficiently sensible of their Impotency and when it is too late repent their mad and successelesse assaults of his kingdome And the kings of the earth and the great men and the rich men and the chiefe captaines and the mighty men and every bond-man and every free-man shall hide themselves in the dens and in the rocks of the mountains and shall say to the mountaines and rocks fall on us and hide us from the face of him that setteth on the throne and from the wrath of the lamb Rev 16.15,16 How will the boares out of the wood that have wasted the vineyard of the Lord and the wild beasts of the field that have devoured it Psal 80.13 The Foxes the little Foxes that spoile the vines the tender grapes how I say will they be filled with despaire and confusion when they shall come to be censured for this by the Lord of the vine-yard How will they be able to look in the face the Lord of the harvest whose chiefe designe hath been to hinder the sending of labourers into the harvest to obstruct their worke and labour there in how will those Tobiak's and Sandallat's c. be confounded who have used all their interest and power in the world to oppose the building repairing and reforming of the house the Church of God when for this they shall be called unto an account by the sonne that is Lord of the house When those that have all their lives long been obstinate profaners and impugners of the sabbath and all other ordinances when they shall see their judge the Lord of the Sabbath and all other ordinances how unspeakable will their horror and amazement be One great part of the torments of those that have waged warre against the saints will be that the doome of the everlasting state of their soules is to proceed out of the mouth of the King of Saints No tongue can decypher no heart imagine the terrours that will overwhelme those wolves that have worried the sheepe of Christ when they shall see themselves drag'd unto the tribunall of the great shepherd of the sheepe At that last day the lot of all Christs enemies will be fatall and dismall and Christ himselfe giveth so comprehensive a character of his enemies as takes in all that in the Church visible are not active for his cause and glory all that concurre not with him in promoting the salvation of mens soules all that endeavour not according to their callings to gather in unto his Church He that is not with me saith he is against me and he that gathereth not with me scattereth abroad Math. 12.30 But now the condition of none of Christ's enemies will be so unsupportable as that of those who are visibly subjects and yet cordially enemies who professe service and subjection and yet practise nothing but enmity It shall be more tolerable for Tyre and Sydon for the land of Sodom for infidels Turkes and Pagans then for such because they adde unto their hostility falsehood treachery and mockery They deale with Christ as the souldiers that said unto him Haile King of the Jewes but it was in a way of scorne for they crowned him with thornes smote him with their hands Joh. 19.2,3 How bitterly did Christ himselfe expostulate with such hypocrites Why call ye me Lord Lord and doe not the things which I say Luk. 6.46 If men were but duely sensible of Christs soveraigne authority they would tremble at their hypocrisy in professing that Christ is their King when in the meane while they are wholly swayed by the worst of his enemies the basest of their lusts As for those citizens of Christ the members of his Church visible that hated him and sent a message after him saying we
There dwelleth in Christ considered as the cause of our salvation an all fulnesse of sufficiency an all sufficiency to effect it Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 In which words we have Christs sufficiency to carry on the worke of our salvation affirmed confirmed and amplified from the qualification of those to whom it is actually effectuall 1. Affirmed he is able to save unto the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase may denote three things the perpetuity the perfection of the salvation which he worketh or else the perfection of his influence or causality in the working of it 1. It may signify the perpetuity and indeficiency of that salvation which he worketh He is able to save unto the uttermost of time for evermore He is not as Joshua Othniel Ehud Shamgar a temporary but an eternall Saviour he is able to save unto all eternity 2. It may import the absolute perfection and fulnesse of the salvation which he worketh He is able to save unto the uttermost degree of salvation he doth not save by halves but fully and perfectly from every degree of evill whether of sinne 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 keepe that which they commit unto him against that day 2 Timoth. 1.12 as he hath begun a good worke in them so will he performe or finish it Phil. 1.6 he will establish their hearts unblameable in holinesse before God 1 Thess 3. ult he will preserve their whole spirit soule and body blamelesse unto his coming 1 Thes 5.23 3. The forme of speech may denote thinke some the perfection of Christs influence in the effecting of our salvation He is able to save unto the uttermost that is all manner of wayes as a morall as a physicall cause of salvation 1. He is the morall cause of our salvation by the merit of his humiliation by the prevalency of his intercession and by the light of his Doctrine and Example 1. By the merit of his humiliation he hath purchased our salvation 1 Cor. 6.20.1 Pet. 1.18 and so is the meritorious cause thereof 2. His intercession for our salvation cannot but be prevailing because it is in the vertue and strength of the all-sufficient merit of the sacrifice of his obedience for it It is nothing else but the continuall presentation thereof unto his father and therefore is tearmed by some a presentative oblation Lastly He is the morall cause of our salvation by the light of his Doctrine and Example 1 In his Doctrine he hath so fully taught the way unto salvation that it is able to make wise unto salvation through faith in him 2 Tim. 3.15 2 By his Example he hath as our forerunner guide as the captaine of our salvation so fully chalked out unto us the way unto salvation as that if we follow him therein it will bring us infallibly thereunto But now in the next place he is not only a morall cause of our salvation by his merit advocation and example but also a physicall cause by his omnipotency for by this he will remove all impediments levell all mountains of opposition and notwithstanding them put every believâ—… into as the actuall so full and compleat possession of happinesse and salvation It will in the conclusion make such a finall and through conquest of all corruption whatsoever as that it will present his Church unto himselfe without blemish glorious not having spot or wrinkle or any â—uch thing Eph. 5.26,27 2. We have in this text Christs sufficiency and ability to worke our salvation confirmed by two reasons one drawne from the incommunicablenesse the other from the last act of his Priesthood his intercession The first from the uncommunicablenesse of his Priesthood this man because he continneth for ever hath an unchangeable Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impassable priesthood which passeth not from his owne person unto any other wherefore he is able to save unto the uttermost They that make Christ's Priesthood communicable and derivable unto any successors or Vicars doe in effect deny that Christ is able to save unto the uttermost those that come unto God through him The Second reason is from the last act of his Priesthood his intercession for us which implieth and presupposeth the first as being a continuall tender thereof unto his Father He is able to save unto the uttermost seeing he ever liveth to make intercession for them But the Angells live for ever and we shall live for ever and yet no Saint or Angell is able to save so much as one soule Christs life therefore is the cause of our salvation not Causam breviter inserit salvificae Christi potentiae quia semper vivit Sed et Angeli semper vivunt nos semper vivemus videtur igitur causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè Vita enim Christi non absolutè sed relatè ad suum sacerdotium est nobis causa salutis Vivit ènim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper non otiosus nec sibi tantum beatusâ—sed sacerdotio regno suo defungens sâ—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 conferre it upon every soule that cometh unto God by him If he had not risen from his grave if he had not lived or if he had lived as Lazarus to dy againe we had been irrecoverably buried in the graves of our sinns but he liveth for ever Christ being raised from the dead dieth no more death hath no more dominion 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 himselfe
two following places The first place is John 1.14 And the word was made flesh and dwelt among us full of grace and truth Where by grace some understand all morall vertues that perfect the will and affections and by truth all intellectuall vertues that adorne 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 expell our sins Full of truth to dispell 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 fulnesse of a measure or vessell and the fulnesse of a fountain The fulnesse of grace in the saints was like the fulnesse of a measure They had the spirit but in measure Vnto 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 fulnesse of Christ was the fulnesse of a fountaine without measure He gave not the spirit by measure unto him Now the Spirit was the cause and ground of all grace and holinesse Having that then not by measure but in all fullnesse he must needs have of grace a fulnesse He was filled with the spirit of grace anoynted 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 shewed you that it is so to shew you now why it must be so The Schoolemen 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 habituall grace the grace or gift of being head over the Church Now the plenitude of his unction the fulnesse of his habituall 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 haberâ— potesi hoc quidem apparet ex propinquit â—e animae Christi ad causam gratiae Dictum est enim quod quanto aliquod â—eceptivum prâ—pinquius est causae â—…fiuenti tanto abundantrùs recipit Et ideò anima Christi quae propinquius conjungitur Deo inter omnes creaturas rationales maximam recipit influentiam gratiae ejus Aquâ—nas part 3. quaest 7. art 9. The nearer a thing is to it's cause from whence proceedeth any good the more plentifully doth it partake of it's influence Every person the nearer he is linkt unto earthly Potentates the more he hath prerogative before others more disjoyned Now the divine nature is the fountaine and that bottomlesse and infinite of all grace From it commeth every good and perfect gift And the humane nature of Christ is joyned unto it in the nearest in a personall 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 whâ—ch there dwelled bodily an all-fulnesse of the Godhead there did noâ— 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 mysticall grace is to reside in all eminency and perfection both of parts and degrees Even as in the head of the body naturall there is a fulnesse of sence All the five sences Whereas in the rest of the members there is but one sence the sence 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 patterne of grace and holinesse unto us to fill up the emptinesse of grace in us to expell the fullnesse of sin out of us And then to enable him for the discharge of all this an all fulnesse of grace was a requisite qualification 1. Christ under the relation of head was to be a l Christus habuit gratiam in sumâ—o secundum per fecâ—…ssimum modum quo haberi potesâ— Et hoc quidem aptaret ex comparatione ejus adeffect um 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 fountaine of grace holinesse unto his Church Even as the head in the naturall body is the cause of sense motion in the members and therefore of grace and holinesse there must be in him an all-fulnesse Even as in the sunne the fountain of light from whom the moone and starres borrow all their light there is a fulnesse of light As in the Sea the originall of all waters there is a fulnesse of waters As in the fire the principile of all elementary heate there is a fullnesse of heat Grace and holinesse was confer'd upon Christ not as a private but as a publique person as the head of his Church as the universall principle of grace from whence there was to be a redundance and overflowing of it upon all his members Of his all fulnesse 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 haÌ„c 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.
describeth 1. in regard of the tearme from which 2. In respect of the tearme unto which it was 1. In regard of the tearme from which it was It was a deliverance from death and corruption 1. From death and the grave by way of subvention and release Thou wilt not leave my soule in hell that is my person considered in its mortall part in the state of the dead 2. It was a deliverance from corruption that is putrefaction by way of prevention and preservation Neither wilt thou suffer thy holy one to see corruption that is to feele and to suffer rottennesse 2. Christs resurrection is here set forth in regard of its tearme unto which as it was the way unto a glorious and immortall life Thou wilt shew me the path of life vers 11. or as Peter quotes it Act. 2.28 Thou hast made known unto me the wayes of life that is in my resurrection thou hast given me experience of the way unto life from death Secondly David prophesyeth of the glorification of Christs soule consequent unto the resurrection of his body In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore Which passage we have thus abbreviated in the Apostle Peter's quotation of it Acts. 2.28 Thou shalt make me full of joy with thy countenance Here we have the 1. Matter 2. Measure 3. Duration 4. The Causes of that glory with which Christs soule in his exaltation was repleate 1. The matter of it joy and pleasures The Apostle Peter speaking of the imperfect and begun joy of Believers here in this life saith it is unspeakable and full of glory 1 Pet. 1.8 The joy then of Christs soule in its glorified condition is glorious beyond all comprehension 2. Here is the measure or degree of it fulnesse of joy God hath promised to make all that trust in him to drinke of the river of his pleasures Psalm 36.8 But in the heart of his son Christ Jesus there is an ocean of joy The Spirit was given not by measure unto him John 3.34 And as the Spirit was the principle of his grace so it was the fountaine of his glory and therefore his glory as well as his grace was unmeasurable Thirdly here is the duration of this glory pleasures for evermore All his life long he was a man of sorrowes and acquainted with griefe Is 53.3 Towards his passion his soule was exceeding sorrowfull even unto death Math. 26.38 And in the dolefull time of his passion that fearfull houre of darkenesse his sorrowes were beyond measure Math. 27.46 But for all this God made him ample amends in the eternity of his joy and pleasures at Gods right hand Lastly we have the causes of this glory of Christs soule the full vision and the infinite power of God 1. The full vision of God In thy presence is fulnesse of Joy which in Acts. 2.28 is thus varied Thou shalt make me full of joy with thy countenance 2. The right hand that is omnipotency of God elevating his soule unto this vision by the light of glory At or rather by thy right hand are pleasures for evermore Jesus was exalted by the right hand of God Acts. 2.33 Unto this prophecy I shall adde three more The first is Isaiah 4.2 In that day shall the branch of the Lord be beautifull and glorious and the fruit of the earth shall be excellent and comely c. In which words Christ if we understand them of him in respect of his humanity is called the branch of the Lord in reference unto the active principle of his conception the holy Ghost the power of the highest Luk. 1.33 The fruit of the earth in respect of the passive principle of his conception the Virgin Mary Another prophecy is Isaiah 52.13 Behold my servant shall be exalted and extolled and be very high In that nature according unto which he is my servant he shall be exalted and be very high Here are divers tearmes of the like import heaped up to expresse the unexpressible glory of Christs humanity in its Exaltation The last prophecie which I shall mention is Ezek. 17.22,23 Thus saith the Lord God I will also take off the highest branch of the high Cedar and will set it I will crop off from the top of his young twigs a tender one and will plant it upon a high mountaine and eminent In the mountaine of the height of Israel will I plant it and it shall bring forth boughs and beare fruit and be a goodly Cedar and under it shall dwell all fowle of every wing In the shadow of the branches thereof shall they dwell Here Christ in regard of his Humiliation was but a tender one cropt off from a young twig In his exaltation he will be a goodly or stately Cedar which God will plant upon a high mountaine and eminent In the mountaine of the height of Israel that is not only in the Church militant which is tearmed Gods holy hill of Sion Psalm 2.6 But also in the Church triumphant intitled Heb. 12.22 mount Sion the city of the living God the heavenly Ierusalem With the prophecies concerning Christs glory concurre also the types of it I shall instance but in a few 1. The Arke of the Testament was to be overlaid with pure gold within and without and to have a crowne of gold round about it Exod. 25.11 2. The Altar of Incense also was to be overlaid with pure gold the top thereof and the sides thereof round about and the hornes thereof and it was also to have a crowne of gold round about Exod. 30.3 And all this may be to typify the plentifull glory that was to be in Christs humanity He was to be glorious within and without he was to be covered and crowned with glory Unto these two types of Christs fulnesse of glory I shall adde a third the garments of the high Priest that were for glory and beauty Exod. 28.2 In Levit. 16.4 the high Priest was to weare in the day of expiation plaine linnen garments and this figured thinkes Aynsworth the base estate of Christ here on earth And why may not we say answerably that his glorious and golden garments typified his glorious estate in heaven These forementioned prophecies and types receive cleare light from expresse affirmations of Christs glory in the new Testament Christ after he had suffered enter'd into his glory Luk. 24.26 Where glory is as it were appropriated unto him as the most eminent subject and principall efficient of glory He had as it were the monopoly of glory All the glory in heaven was in some sort his glory God crowned him with glory and honour Heb. 2.7 and set him at his owne right hand in heavenly places Ephes 1.20 Where by placing of him at Gods right hand is understood a conferring upon his humanity as soveraigne authority so also unspeakable glory and dignity Unto these places we may also refer all those passages that speake of Christs exaltation Col.
joy is full and universall 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 Spirituall joy when he hath for substance all that a believer ought to rejoyce for when believers reach such a happinesse their joy is full John 15.11 16.24 1 Iohn 1.4 The joy of Christ is fulfilled in themselves Iohn 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 trialls their most bloudy persecutions Lastly a believer may have all joy in regard of duration He may as the Apostle exhorts him Phil. 4.4 rejoyce alwaies in the storme of the most violent opposition as well as in the calme of peace and protection The troubles and miseries of this life may sometimes dimme 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 behalfe of the Romans that as their joy so their peace too may be full and universall 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 practicall 1. Speculative which was a freedome from scrupulous doubtings concerning things indifferent of which he spake before 2. Practicall and that both of justification and sanctification 1. The peace of justification which ariseth from the assurance of pardon and sense of Gods favour 2. The peace of sanctification which proceedeth from the mortification of all lusts and corruptions Such is the fulnesse 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 universall joy and peace amplified from the causes and that both efficient and finall 1. From the efficient causes thereof and that againe both subordinate and supreame 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 rejoyce with joy unspeakable and full of glory And as for its efficiency of peace the Apostle Paul plainely expresseth it Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ faith is the ground of all true inward joy and peace in our owne bosomes and the boundary of all true sincere and sound joy and peace with others A Second amplification is from the supreame and first efficient cause through the power of the Holy Ghost Nothing can fill a soule 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 fulnesse of joy for which the Apostle is a suiter in the behalfe of the Romans is the finall cause thereof that ye may abound in hope Pareus observeth that there is an Emphasis in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not wish unto them barely hope but to abound in hope and to abound in hope denoteth 1. a plenteous progresse in the degrees 2. a fulnesse of the objects 3. a constant sufficiency in reference to the use of hope 1. A plenteous progresse in the degrees of hope an arrivall unto a full assurance of hope Heb. 6.11 By which an entrance is minister'd unto us abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 2. A fulnesse of the objects of hope Some by this abounding in hope saith Willet upon the place understand the hoping for of all things needfull both for the body and soule 3. It denoteth a constant sufficiency as touching the use of hope Looke as he may be said to abound in money or treasures who hath enough to serve his turne upon all occasions to supply all his wants So a soule 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 truely abundant when it is an helmet strong enough to beare the blowes of our most powerfull and malitious enemies When it is an anchor sure and stedfast enough whereby the soule may ride it out safely in the most dangerous tempest Vnto Pauls petition for the beginnings of glory in the Romans I shall subjoyne his thanksgiving for the like in himselfe 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 our selves 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 conformitie unto Christs glory begun here in this life and permixed with our infirmity and misery shall hereafter in heaven be compleated and perfected for then we shall have a full and everlasting fruition of all honour and blisse derivable from God and proportionable unto our capacities God will then make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Then he will reveale the riches of the glory of his inheritance in the saints Ephes 1.18 David makes a large profession of the inward gladnesse of his heart and the outward expression thereof by his tongue My heart is glad and my glory rejoyceth Psalm 16.9 Nay he expresseth that the feare of death did not put a dampe upon his rejoycing My flesh saith he shall also rest in hope The hope of a resurrection unto a glorious and immortall life made him looke upon his grave as a bed Esay 57.2 upon death as a sleepe 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 soule vers 10 11. But now this could never have begotten such a joy
disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
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 refinednesse of the sensive operations or else in a perfect and totall 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 himselfe Who shall change our vile bodies He is the cause thereof as man by his merit and intercession But our Apostle speakes of his Causation thereof as God by his omnipotency really effecting it Whereby he is able even to subdue all things to himâ—elfe He can subdue all things to himselfe put all things under his feete and therefore he can subdue death and the grave he can conquer and destroy all their sad and painefull forerunners ghastie and dreadfull attendants and consequently he can swallow them all up in a most full and compleate victory A Second place is Psalm 17.15 I shall be satisfied when I awake with thy likenesse I shall be full of thy Image it is by some translated A gracious and sanctified soule is satisfied with the likenesse of God as soone as it is separated from the body but the satisfaction spoken of in the text is deferred untill the day of the generall resurrection When those that dwell in the dust awake and sing Esay 26.19 When I awake I shall be satisfied with thy likenesse The likenesse c Secundum hoc homo est particeps beatitudinis quod ad Imaginem Dei existit Imago autem Dei primò principalitèr in mente 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 mente 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 soule But yet it is in the body too secondarily by way of reflex and derivation And it is of this likenesse of God that David is to be understood When I shall awake thy likenesse thy Image shall by way of redundancy be derived unto my very body and it shall be satisfied filled therewith in it's measure so far as it is capable A third place is 1 Cor. 15. as we have borne the image of the earthie we shall also beare the image of the heavenly vers 49. As we have been conformed unto the image of the first man the fountaine of all mankind who is here tearmed earthy dusty or slimy in partaking from him by naturall propagation a body like his after his fall earthie dustie â—…imie fraile mortall and corruptible subject to age many blemishes and deformities to diseases within and violence without a naturall body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an animale or soulie body that is quickned by the soule onely which cannot quicken or susteine the body without the assistance of naturall animall qualities which must be continually repaired by sleepe food and sometimes costly medicaments So shall we beare the image of the heavenly that is our bodies shall be made conformable unto the body of Christ in his resurrection who is here tearmed 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 celestiall 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 sowen in corruption it is raised in incorruption an immortality farre beyond that of Adams body in paradise to wit an exemption from even the possibilitie of dying for they shall be quite freed from the mutuall 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 onely death but also whatsoever is penall any corruptive that is harmefull malignant afflictive passion any passion that is either contra or praeter naturam Flesh and bloud saith the Apostle cannot inherit the kingdome 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 bloud subjoyneth neither doth corruption inherit incorruption to shew that not the substance but the mortality of flesh and bloud is excluded from the kingdome of God As by the word corruption the Apostle there understandeth all bodily miseries so by incorruption saith * In 4. Sent. dist 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 impassible the Schoolmen alleadge 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 heate For the lamb which is in the midst of the throne shall feede them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes Revel 21.4 God shall wipe away all teares from their eies and there shall be no more death neither sorrow nor crying neither shall there be any more pain For the former things are past away A hot dispute here is among the Schoolmen whether the impassibilitie of glorified bodies be intrinsecall or extrinsecall Here we must premise with Durand that glorious bodies are not impassible per privationem principii passivi for they shall consist of matter and there shall be in them a temper of elementary qualities that have contraries Impassible then they are onely per aliquod praestans impedimentum actualis passionis ne fiat All the doubt then is whether the hinderance or prevention of this actuall passion be from without or from within 1. Scotus Durand and others resolve that it is onely from without ex manutenentia Dei by Gods 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 intrinsick 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 onely from without Because Gods will was not to concurre
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 mortall must put on immortality For to put on incorruption and immortality in rigour of speech signifies more then extrinsecall protection of God hindering extrinsecall Agents Besides saith he Christs body was impassible otherwise after his resurrection then it was while it lay in the sepulcher 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 foure elements or into any such thing Hereupon Suarez himselfe concludes that the bodies of the blessed shall be made impassible by some supernaturall 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 subtile disputers determine of a point that I am perswaded can never be determined but by the event As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our glorified bodies shall be impassible this the scripture clearely asserts but as for the quomodo the manner how and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause by which it is it speakes 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 tearme clarity It is sowen in dishonour it is raised in glory 1 Cor. 15.43 Then shall the righteous shine forth as the sunne in the kingdome 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 sate in the councell looking stedfastly on him saw his face as it had beene the face of an Angell that is bright and glorious And unto it we may adde the lustre of Moses his face which shone so gloriously that the Children of Israel were afraid to come neare him and he forced to put a veile 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 whilest they were mortall and fraile men here on earth then how will the Countenance of glorified saints glitter when they shall communicate in the glory of Christs owne body for unto this the glory of Moses and Stephen's faces doth not bare so much proportion as the light of the smallest starre hath unto the splendour of the sunne It is well observed by d Claritas quae postrema dos est glorificati corporis ex eo proveniet quod gloria animae fic redundabit in corpus ut quod animae spiritualitèr competit in corpore corporaliter appareat Nam tale quiddam licet imperfecte conting it nobis etiam in hâc vita Hominis enim laeti ac benè conscii vultus serenus quodammodo lucidus est atque omniuo 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 dist 48. sect 15. pag. 266. Estius that the joy of the soule hath even here in this life an unperfect impression upon the body making the countenance serene and cheerefull and hereupon he inferreth the redundancy of glory and happinesse from the soule unto the body The spirituall glory of their soules shall be conspicuous by the bodily brightnesse of their countenances What the Schoolmen speake concerning the flowing of the Clarity of a glorious body from the soule 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 soule not physically but by a kind of proportion Because unto the soule existing in so perfect a state there is due the like or a proportionable perfection of the body A third priviledge of glorified bodies mentioned by the Apostle is power It is sowen in weaknesse it is raised in power vers 43. that is endewed 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 tearme agilitie whereby the body is most perfectly subjected unto the soule in regard of Motion ut mobile principio motivo By it it is inabled to move wheresoever the soule will have it to the right hand or to the left upwards or downwards and that without wearinesse 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 waite upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall runne and not be wearie and they shall walke and not faint Out of the new Testament they alleadge 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 subâ—ime 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 raptuâ— est filius ejus ad Deum ad throuum ejus id est celerâ—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 ipsados 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