and full discharge unto him their surety and so a virtuall pardon of them Hence the answer or apology of a good conscience unto the cry of sinne the accusation of the law and the concurrence of this answer unto our salvation is made by the Apostle Peter to depend upon the resurrection of Jesus Christ his going into heaven and his being there on the right hand of God and the subjection of Angels authorities and powers unto him 1 Pet. 3.21,22 Hence is it also that the Apostle Paul inferreth the non-condemnation of the elect rather from Christs exaltation then his death because his exaltation is a cleere and full evidence that his death is abundantly satisfactory unto the justice of God Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God 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 condemne for it is Christ that died for us And in the death of such a person as Christ there cannot but be a fulnesse of satisfaction But of this without his resurrection we could have had but little assurance and therefore that with the following parts of his exaltation the Apostle makes the chiefe ground of his confidence yea rather that is risen againe He haith paid the utmost farthing for he is delivered out of prison He is risen nay he is exalted unto a throne a crowne a Kingdome He hath all power given unto him in heaven and earth He is sate downe at the right hand of God and there he hath authority to make intercession in the behalfe of all the elect for whatsoever he pleaseth If he were not disburd'ned of the guilt of our sinne God would never have thus highly exalted him never suffered him to have been thus neare him to have had such power and prevalency with him Because the father hath committed all judgment unto the sonne Joh. 5.22 the sonne himselfe concludeth the freedome of all believers from condemnation Verily verily I say unto you He that Heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Joh. 5.24 Thus you see how the fulnesse of Christs soveraignty dominion exempts believers from the guilt of sinne Now It is only guilt that makes men afraid of death hell it is the sting of death it is that which puts us into danger of hell fire therefore being freed from guilt we may be confident to be delivered from the wrath to come we need not fear the arrest of death or imprisonment in hell Christ our mediatour hath the keyes of death and therefore unto his death shall not be a prison but a bed or a withdrawing roome a place of repose He hath the keyes of hell and therefore he will suffer none of these to be cast into it for whom he hath prepared a mansion in his fathers house Secondly The fulnesse of Christs authority may comfort all his members against the power rage and raigne of sinne what complaint more usuall with believers then that of the violence of their lusts Oh say they our corruptions are so powerfull and vigorous as that we are afraid they will sometime or other break out unto our either disgrace if not undoing why if they would but looke off from themselves upon Christ Jesus at the right hand of his Father they might behold him invested with authority to mortify their most violent lusts to subdue their most head-strong corruptions He gave his Apostles power against uncleane spirits to cast them out Math. 10.1 and to heale all manner of sicknesse and all manner of diseases He gave the seventy disciples power to tread on Serpents and Scorpions and over all the power of the enemy Luk. 10.19 So he gives unto his disciples and members power to cast out uncleane habits every serpentine lust which are the spawne and broode of that great Serpent Indeed no wind so boisterous impetuous as the unmortified passions of men no sea so tempestuous so rough or restlesse as the hearts of unregenerate men Isa 57.20 The wicked are like the troubled sea when it cannot rest whose waters cast up wire and dirt The sea is calme sometimes but there is a perpetuall tempest in their bosomes their lusts are alwaies raging they are like a troubled sea when it cannot rest they cast up nothing but mire and dirt All their words and actions are not only sinfull but sins mire and dirt But now Christ is such a manner of man as that he can easily rebuke both the very wind seas obey him Mark 4.41 He hath such authority from his father as that he can in all the elect with a word as it were still the wind of passion and calme the sea of sinne and stay it 's proud waves Secondly The fulnesse of Christs power and authority yeelds comfort against the strength malice and temptations of Satan Christ hath the keyes of hell and therefore they that have interest in Christ have no reason slavishly to feare all the Divels in hell Satan indeed is the prince of the power of the aire but what is the power of the aire in comparison of the power of our mediatour All power in heaven and earth Satan is compared to a strong man armed Luk. 11.21 but in the next verse we find that Christ is stronger then he able to overcome and bind him to take from him all his armour wherein he trusted and to divide his spoiles Math. 12.29 Luk. 11.21,22 The Seed of the woman is able to overpower the seed of the serpent the utmost mischiefe that the seed of the serpent the Divell and his instruments can doe is but to bruise the heele and that is no mortall wound for it is farre from either head or heart but the seed of the woman Christ Jesus shall bruise the head of the serpent that is destroy the power the Kingdome and workes of the Divell 1 Jo. 3.8 It is true we wrestle not against flesh blood but against principalities against powers against the rulers of the darknesse of this world c. Eph. 6.12 But let us be strong in the Lord Jesus and in the power of his might for it is a power farre above all principality power might and dominion c. Eph. 1.21 Christ is the head of all principality and power Col. 2.10 And therefore Paul had good reason to be perswaded that neither Angels principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord. Lastly The fulnesse of Christs authority is a support and comfort unto all that belong unto him against opposition of men whether violent by persecution or fraudulent by heresy schisme Why should any member of the Church be diffident and distrustfull
pardon of any sin He answereth that it would not be idle and in vaine and his confirmation of it will mutatis mutandis with due change serve our turne 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 Gods power is not idle though it can worke infinite things which it never worketh because it is a connaturall attribute of God belonging unto his perfection So the infinite value of the satisfactory works and sufferings of Christ is as it were a naturall 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 bloud of Christ is of infinite price and therefore every drop of it sufficient to cancell the sins of the whole world Christ therefore did endure much more then 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 Jesuite Fisher pag. 553 554. Although one drop of Christs bloud even when he was circumcised and whipped might have been sufficient for mans redemption if God had so ordained yet presupposing the Divine decree and ordinance to the contrary one drop of Christs bloud is not sufficient to make satisfaction for our sins because sufficiency in this kind is to be measured by the wisdome will and acceptation of the ordainer which requireth as much as himselfe appointed and decreed should be and neither more nor lesse 2. A confutation of this popish conceit touching a sufficiency in one drop of Christs bloud to satisfy for sin you may fetch out of another Bishop Dr. Bilson in his survey of the sufferings of Christ c. 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 ransome for sin God neither in his wisdome and counsell 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 diâ— the doubling of the word noting the inflexibility of Gods counsell 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 himselfe for us to redeem us he could not do it by reason of Gods immutable counsell and decree but by death Wherefore the Apostle calleth him Heb. 9. the mediatour 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 Gods power but plainly declaring his counsell to be fixed and his will revealed I have alleadged the testimony of these two Bâ—shops because I find others of the same ranke to speak another language And those that have been the most rigid assertors of the prelaticall cause have made this Monkish dreame one piece of their Divinity and have bespattered as Puritans all that have adventured upon any limitation or mitigation of this hyperbole of Bernards Thirdly I shall referr 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 c. Ludovicus Lucius against Gittichius the Socinian who doth what he can to qualify the Rhetorick of such Protestants as say with Bernard that one drop of Châ—ists blood is enough to ransome all mankind pag. 22. and withall he proveth pag. 121. out of Heb. 9.15 that in strictnesse and propriety of speech there was need not only of some few drops of his bloud but of his very death it selfe for satisfaction of Gods justice Unto him I shall also fourthly adde 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 flâ—sh through death Col. 1.21,22 Now will they play the sophisters with Christs death as with his bloud and say that some are redeemed with one part and others with another branch of his death What can be more absurd then such a distribution of the application of Christ's death As all the elect considered joyntly 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 soule then it is but a curious and rash presumption so peremptorily to affirme that but one drop of Christs blood one teare of his eie one drop of his sweat is more then sufficient for the ransome of all mankind Unto all these I shall in the last place subjoyne out of Ames Bell. Enervat tom 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of bloud 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 sustaine 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 Christs sufferings might be satisfactory there was requisite not only dignitas personae but also gravitas poenae not only the
It takes * Pareus away the cause and the effect It stops up not onely the fountaine Originall corruption but all the rivulets of actuall transgression The fulnesse of satisfaction in the humiliation of Christ was like the fulnesse of water in the sea And the sea by reason of it's huge vastnesse can drowne mountaines as well as molehils Even so the fulnesse of Christ's satisfaction can swallow up the greatest as well as the least sinnes A second head of disparity is in regard of the potency and prevalency of their effects The offence of Adam brought in a kingdome and tyranny of death If by one mans offence death raigned by one ver 17. But now the obedience and righteousnesse of Christ hath purchased and erected a farre more powerfull eminent and glorious kingdome the Kingdome of life Much more they which receive abundance of grace and of the gift of righteousnesse shall raigne 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 mans offence death reigned by one he doth not to answere this say in the latter part of the verse life shall raigne by one man Christ Jesus but they which receive abundance of grace c shall reigne 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 reigne by Christ then to say that life shall reigne in those that are justified by Christ And secondly it is to put a difference between the Kingdome of death and the Kingdome of life The Kingdome of death destroyeth all its vassalls but the Kingdome of life contrariwise exalts all its subjects and maketh them to be Kings partakers of the heavenly Kingdome 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 Christs obedience is by far more beneficiall unto the Church and people of God then the guilt of Adams sin was prejudiciall 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 righteousnesse of the other unto justification and life And this he doth first in proper and then in metaphoricall tearmes In proper tearmes vers 18 19. As by the offence of one judgment came upon all men unto condemnation Even so by the righteousnesse of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous In which words we have the influence of Adams offence and Christs righteousnesse resembled in regard of both intensivenesse and extensivenesse 1. Intensivenesse they are like though not equall in the intension or degree of their efficacy As Adams offence was effectuall to make his posterity sinners to involve and inwrap them in guilt and condemnation so Christs righteousnesse 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 extensivenesse of their objects As by the offence of one to wit Adam judgment came upon all men that were his naturall seed by propagation Even so by the righteousnesse of one Christ Iesus the free gift came upon all men that were his spirituall seed by regeneration unto justification of life Secondly This similitude is propounded in metaphoricall tearmes ver 21. That as sin hath reigned unto death even so might grace reigne through righteousnesse unto eternall life by Iesus Christ our Lord. Whereas the kingdome of Originall sinne is made the sequel of Adams transgression So the kingdome of grace is made the consequent of Christs obedience Originall corruption may be tearmed a King in regard 1. of vastnesse of dominion It reigneth before regeneration in all men and in all of men in their mortall bodies as well as their soules 2. In regard of greatnesse of power It hath all the powers of the soule and parts of the body untill they be renewed by the holy Ghost under such a command as the Centurion had his servants or souldiers Math. 8.9 And unto this kingdome of sinne the kingdome of grace by Christ is answerable As sinne reigneth unto death so grace reigneth through righteousnesse by Jesus Christ Now unto the grace and favour of God a kingdome an-answerably is ascribed in two respects 1. in regard of it's powerfull efficacy it is as able to protect and exalt all those to whom it is extended as Originall sinne is to ruine and destroy those that are under it's plenary subjection 2. in regard of its plentifull fruits grace reigneth by Jesus Christ By him there is a large kingdome a great abundance of grace answerable to the kingdome and abundance of sinne in us to the reigning of sinne unto death The subjects of this kingdome receive abundance of grace and of the fruit of righteousnesse ver 17. There is one thing more in the text that much conduceth unto the glory of this kingdome of grace and that is the continuation of it unto eternity Other kingdomes may expire But grace shall reigne through righteousnesse unto eternall life And thus the Apostle declareth what a great purchase Christ by his all-sufficient merits hath made in the behalfe of his members He hath purchased for them grace and favour with the God of heaven nay a powerfull rich and an absolutely eternall kingdome of grace O how happy and glorious shall all those soules be that are found in Christ standing by faith under the coverture of His merits and righteousnesse Grace shall reigne over them through righteousnesse unto eternall life Secondly Christ may be considered according unto his state of exaltation and so there dwelled in him an all fulnesse of glory There was a manifestation of the All-fullnesse of glory that was essentiall unto his Godhead A reall collation of an all-fulnesse of glory upon his manhood First then in the exaltation of Christ there was a manifestation of the all-fulnesse the infinitenesse of glory that was essentiall unto the Godhead This divine glory of his was for a time as it were laid aside clouded and eclipsed by the forme of a servant the infirmities of his humane nature the miseries of his life and by the shame and paine of his death But in his exaltation the father glorified him according unto his desire and prayer John 17.5 with his owne selfe 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 himselfe By the resurrection he was declared to be the sonne of God with power Rom. 1.4 and therefore possessed of an infinite glory for the sonne of God
and lively description of Christs exaltation 1. from the antecedent 2. from the parts or branches thereof 1. We have the antecedent of it Christs humiliation He humbled himselfe and became obedient unto death even the death of the crosse Wherefore God also hath highly exalted him c. Not only Papists but divers Protestants as Peter Martyr and Zanchy are of the opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quapropter wherefore denoteth a meritorious cause and not only a bare antecedent Doctor Featly to compose the controversy distinguisheth of Christ considered as a mediatour and as man Albeit saith he as mediatour he merited for us yet as man he might also merit for himselfe I should rather say that by his humiliation he merited his exaltation not for himselfe but for us in our behalfe and for our behoofe He merited it as it was the exaltation of a publique person the head of the Church The first light of this I confesse I had from Mr Cartwright in his answer unto the annotations of the Rhemists upon Philippians 2. v. 9. Whereas the Rhemists had alleadged Revel 5 9. Thou art worthy to take the booke c. for thou hast slaine and hast redeemed us v. 12. The place saith Mr Cartwright is nothing to this question For the worthinesse there spoken of is not considered in regard of that wich Christ was worthy to receive for himselfe but in regard of that which he was worthy to receive for us Now he was worthy for himselfe after the personall unitie to know all misteries and to receive all glory without regard of any worke that ever be did But to be worthy to receive it that we might be partakers of it could not be with safety of Gods justice but by his obedience and that to the death of the Crosse And this is the worthinesse which the Angels do so dignifie and commend in Jesus Christ v. 12. 2. Christ's exaltation is here made to consist in two particulars Transcendency of renowne v. 9. Supremacy of Authority vers 10 11. 1. Transcendency of renowne Gave him a name which is above every name The Lord rold David 2 Sam. 7.9 the type of Christ that he had made him a great name like unto the name of the great men that are in the earth But here we see that he hath given Christ the Antitype a name farre surmounting that of the greatest men upon the face of the earth A more glorious a more unspotted a more powerfull name 1. A more glorious name How narrow is the fame of the most renowned of the sonnes of men in comparison of that of Jesus Christ which is like the circuite of the sunne universall successively unto the whole world Hath the persons of any men been adored and worshipped with that Zeale and sincerity as Jesus Christ hath been by his Saints What mortall wight or immortall Angell hath been so much upon the tongues and hearts of men as he Whose life hath been read or heard with that assent that admiration and those affections as his No name you see hath been so celebrated and magnified as his And indeed none deserveth the praise and glory that his doth For what are the conquests of the greatest warriers unto that victory of his over our spirituall adversaries on the Crosse Where he spoiled principalities and powers and made a shew of them openly triumphing over them in it Col. 2.15 No scepter like unto the rod of his strength Psal 110.2 no earthly throne like to his on the right hand of the majesty on high The exploits of the greatest conquerours by the most formidable armies are but triflâ—… compared with his atchievements by the ministery of a few weake despised men 2. Christs name is more unspotted then any other name whatsoever and therefore in this respect it out shineth all other names farre more then the light of the sunne doth that of the dimmest taper The greatest chieftaines in the world have had some blot some odious but or other upon their names that have darkened all their glory Thus the name of Alexander the great was sullied with pride drunkenesse and Luxury the name of Hanniball stained with cruelty the name of Julius Caesar spotted and blur'd with ambition and tyranny But the name of Christ is as a most glorious so a spotlesse name Heb. 7.26 which is holy harmlesse undefiled separate from sinners In a third place It is a most powerfull name that hath all the world at a beck and that unto the very end of it The power of mens names hath seldome out-lived their persons Those that in their life time have most flourished in military glory whose very names hath awed not only their owne but bordering kingdomes yet we see their authority hath died with them After death their names have had a weake influence upon those of their servants and subjects whom they have most obliged In the Charnell house the greatest coward may tread upon the dust of the greatest conquerour The great name of Alexander could not secure his mother sister wives concubine posterity from violent and untimely ends The great name of * Three daies the corps of this great Monarch is said to have laine neglected while his servants attending to imbeazle his moveables in the end his youngest Son Henry had it conveyed to the Abbey of Cane where first at the entry into the Towne they who carried the corps left it alone and ran to quench an house on fire afterward brought to be intombed a Gentleman stands forth and in sterne manner forbids the interment in that place claiming the ground to be his inheritance descended from his Ancestors taken from him at the building of that Abbey appealing to Row their first founder for justice Whereupon they were faine to compound with him for an annuall rent Such adoe had the body of him after death who had made so much in his life to be brought to the earth and of all he attained had not now a roome to containe him without being purchased at the hand of another men esteeming a living dog more then a dead lyon Daniel Hist England p. 50 51. William the conquerour could not procure him in his own dominions a respectfull quiet and undisturbed funerall But now the name given unto Christ in his exaltation was no empty powerlesse thing but accompanied with the vast empire and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Beza noteth dignitatem celebritatem nominis cum re ipsâ conjunctam He gave him such a name that thereat every knee should how of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father v. 10 11. In which words we have the supremacy of Christs authority set forth unto us by three particulars à correlato ab adjuncto occupato à fine 1. From the generall subordination of all creatures unto it 2. From
of it's owne or the Churches safety seeing the head of the Church who hath the key of David openeth and no man shutteth and shutteth and no man openeth that is governeth and protecteth his Church irresistably if we take the word irresistably in opposition unto a final complete and victorious resistancy why should we feare the malice and enmity of weak men as long as we have the love and favour of so potent a Saviour if he be our friend no matter though we have all the world for foe If he be with and for us who can be against us Rom. 8.31 In that terrible invasion of Israel by Shalmanaser which ended in the utter ruine desolation and captivity of the whole nation described Isay 8. ult to be a time of trouble and darknesse and dimnesse of anguish far surmounting their former troubles though very great and grievous cap. 9.1 yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty v. 2 3 4. the ground of all which he makes to be Christs soveraignty vers 6. though the remnant of Christs people amongst the captiv'd Israelites walked in darknesse and dwelt as it were in the shadow of death yet they shall see a great light vers 2. the light of sprituall comfort and deliverance shall shine upon them they shall joy according to the joy of harvest vers 3. they shall be freed from the bondage of their spirituall enemies the yoke of their burden the staffe of their shoulder the rod of their oppressours shall be broken as in the day of Midian vers 4. for unto us a child is borne unto us a son is given upon whose shoulders the government of the Church the whole world is cast vers 6. And this government is managed as by unconceivable wisdome He is the wonderfull Counsellor so by unspeakable love the Zeale of the Lord of Hostes will performe this And the ground of this assertion is his relation unto us He is our everlasting Father v 6. If the Church be full of disorder and Confusion 1 Cor. 14.32 if the Spirits of the prophets be not subject to the prophets 1 Cor. 12.17 if the whole body affect to be the eye and the hearing why his government is upon the throne of David and his king dome to order it if the Church be in a weake and tottering condition his government is upon the throne of David and upon his Kingdome to establish it vers 7. We find Psal 80. that when the hedges of the Church of Israel were broken downe the hedge of discipline the hedges of God and the Magistrates protection vers 12 13. so that all they which passe by the way did pluck her The Beare out of the wood did wast it and the wild beast of the field did devoure it Why then the alone refuge and Sanctuary of her genuine members was the exaltation of Christ vers 17 18. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for-thy selfe So will we not go◠back from thee As if the Psalmist should have said if our blessed Saviour be highly exalted a name given him above every name and hath all power given unto him in heaven and earth why then we may wax confident of our perseverance for he wil imploy this his power and authority to preserve us from Apostacy and defection the shipwrack of faith and a good conscience so that we shall never draw back unto perdition Heb. 10.39 And this will satisfy and compose our spirits let the world goe how it will let all things be turned topsy turvy so as we goe not back from thee O Lord of Hostes so long as there is not in us an evill heart of unbeliefe we hope we shall possesse our soules in patience Though the vineyard of the Lord be burnt with fire and cut downe though there be scarce left among us so much as the face of a Church visible men may throw us out of our earthly enjoyments they may shut us up in a deep and darke dungeon and there exclude the light of the Sunne from us but in such a condition the power of our Mediatour should uphold our spirits He hath the Key of 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 barre them against us If we be cast upon a time of trouble such as never was since there was a nation even to that same time why at that time Michael shall stand up the great Prince which standeth for the children of thy people and at that time thy people shall be delivered every one that shall be found written in the booke Dan. 12.1 This place of Daniel you may expound by Revel 12.7 where we have a warre raised in heaven that is in the Church of God by the Dragon and his Angels that is Satan and his adherents but they are encountered by Michael and his Angels who give them a totall rout and overthrow vers 8. They prevailed not neither was their place found any more in heaven They had no more power to tyrannize over the Church And it is observable that the Instruments of this great victory are none but poore martyrs for such as these were the Angels of Michael that is Christ described to be vers 11. They loved not their lives unto death The strongest weapons of their warfare are their sufferings The victory that overcometh the world is the faith and patience of the Saints 1 John 5.4 The shedding of their blood drawes blood from their adversary and their death puts life into the cause which they dye for so that we may say of them as of the King of Sweden at the Battell of Lutzen they conquer when they are killed If that befall our Church which Paul foretold of the Church of Ephesus that grievous wolves enter in among them not sparing the flock Act. 20.29 If foxes spoyle the vines and tender grapes Cant. 2.15 If hereticks false teachers seduce weake Christians especially new converts why he is the great shepherd of the sheepe and is able to represse them and chase them away If never so malitious potēt adversaries assayle the house the Church of God why Christ is the Lord of the house and he is faithfull to him that appointed him Heb. 3.2 therefore there is no need of any other garrison for it's protection then his power and care Psalm 2.1,2,3,4,9 the Kings of the earth set themselves the rulers take counsell together against the Lord against his anointed saying Let us breake their bands asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessell If ten Kings
that have one mind and have given their strength and power unto the Beast make warre with the Lamb the Lamb shall overcome them for he is Lord of Lords and King of Kings Rev. 17.13,14 To conclude this first branch of this use of consolation The Apostle Paul having spoken largely of the Soveraignty confer'd upon Christ in his exaltation Heb. 2.5,6,7,8 in the end of the eight verse he moveth a doubt against it but now we see not yet all things put under him we see it indeed with an eye of faith but not with an eye of sense and carnall reason we may say of that as the Apostle doth of the future state of the Saints of God it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is Joh. 3.2 but though it doth not yet appeare yet we believe it and faith is an evidence of things not seen Heb. 11.1 And the Apostle in his answer unto the doubt layeth downe a very good argument for the strengthening of our faith herein But we see Jesus who was made a little lower then the Angels for the suffering of death crowned with honour and glory vers 9. seeing he is crowned with glory and placed at the right hand of God and then hath all power given unto him in heaven and earth he will exercise this his power and authority for the good of his Church and overthrow of his enemyes and at the last day he will put all either persons or things that oppose him absolutely under his feete he will subdue them and trample upon them as upon a footstoole It is said of him Heb. 10.12,13 He sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole If he our Soveraigne waits patiently till this worke be done it would be very bad manners in us his subjects to be impatient and not contented to wait the Lords Leisure I proceede unto a second benefit accrewing unto believers by the fulnesse of Christs authority and that is positive subserviency of all things to their salvation seeing he hath all power in heaven and in earth therefore he can make all creatures in heaven and earth to promote the glory and happinesse of his people Are not the Angels all ministring spirits sent forth to minister for them who shall be heires of salvation All believers are joint heires with Christ Rom. 8.17 Now he is the heire of all things Heb. 1.3 therefore they share with him in this his inheritance and are in a way of subordination to him heires of all things too All things are yours * Nota omnia vestra sunt non quasi omnia bona sint commania uti erant in statu innocentiae aut quasi justi omnium rerum sint propriè domini c. sed vestra sunt non possessione sed fine usu quia scilicet vobis in ministerium auxilium salutis deputata data sunt ita Anselm Amb. Theodoret. S. Thom. Chrysostom data inquam ad usum vel realem vel mentalem qui est in omnibus creaturis agnoscere laudare creatorem hoc est quod vulgò dicitur fideli totus mundus divitiarum est Corn. à Lapide in Locum Universalem enumeratione illustrat Vestri sunt omnes ministri summi infimi c. Vestrae sunt omnes res totus inquam mund us c. Vestra omnis conditio vita mors c. Vestri denique omnes eventus presentes in hac vita prosperi et adversi vel futuri in altera vita Omnia inquit vestra sunt Anabaptistae abutuntur hoc loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facultatum probandam Apostolus verò non loquitur de possessionibus civilibus sed de ordine divino quo omnia debent servire utilitati Ecclesiae quia omnia sunt condita ad piorum salutem communicationem officiorum charitatis quae non tollit justitiam sicut nec Evangelium tollit politias Nec loquitur Apostolus de omnibus individuis sed de omnibus speciebus rerum Pareus in Locum See also Reynold's vanity of the creature pag. 27 28. saith the Apostle speaking of believers 1 Cor. 3.21 not in regard of propriety or possession but only in regard of end or use that is All things so farre as their need and occasion shall be usefull helpfull and serviceable unto the salvation of your soules and this is that which is meant by that usuall saying quoted out of Aug. fideli tâ—tus mundus divitiarum est The Apostle illustrates the universall by an enumeration of particulars vers 22. whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Of which words I shall out of Pareus give you this short following Paraphrase All ministers are yours the highest and the lowest Paul Apollo Cephas All things are yours the whole world All conditions are yours life and death All events are yours present and future things present or things to come things present in this life whether prosperous or adverse Rom. 8.28 And we know that all things worke together for good to them that love God to them who are the called according to his purpose Things to come that is all the glory of the new Jerusalem Rev. 21. Lastly upon this fulnesse of Christs authority we may ground exhortations unto severall duties and that regarding either God Christ or our brethren First we may hence be exhorted unto thankfulnesse towards God for that he hath vouchsafed such dignities unto our nature in the person of his sonne Psal 97.1 The Lord reigneth let the earth rejoyce let the multitude of Isles be glad thereof When the multitude saw the cure of the man sick of the Palsy they marveiled and glorified God which had given such power unto men Math. 9.8 How should we marvell and glorify God for the giving of all power in heaven and earth unto the man Christ Jesus for that his head is as the most fine gold Cant. 5.11 * Aynsworth that is his head-ship regiment and kingdome is most glorious like splendent gold Because he is the head of the corner the Psalmist our Saviour himselfe would have us to acknowledge the Lords doing and that it should be marveilous in our eyes Ps 118.22 Math. 21.42 The Apostle Paul entertains it with stupor and admiration what is man sayth he that is the man Christ Jesus that thou art mindfull of him or the Son of man that thou visitest him that thou crownest him with glory and honour and didst set him over the workes of thine hands that thou put'st all things under his feet Heb. 2.6,7,8 In Cant. 3.11 we have an exhortation unto an heedfull and gratefull observation and contemplation of Christ in his exaltation Go forth O daughter of Zion and behold King Solomon with the crowne wherewith his Mother
crowned him in the day of his espousalls and in the day of the gladnesse of his heart Diodati according to the letter this is meant of Solomon who was the figure of Christ for when Solomon was married he had no father and his mother was shee that did set the regall crowne upon his head having procured it for him 1. King 1.16 and put on his nuptiall garments But in respect of Christ by Mother is meant the Father who crowned him as Cant. 8.5 Ps 110.1 Phil. 2.9 Secondly wee may hence be exhorted unto diverse dutyes regarding Christ faith in him feare and confession of him obedience prayer and conformity unto him First faith in him our Saviour having mentioned the doctrine of his Soveraignty all things are delivered unto me of my father Math. 11.27 He draweth from it vers 28. this exhortation Come unto me all yee that labour and are heavy laden and I will give you rest that is believe in mee and I will give you the rest of satisfaction and consolation Iohn the Baptist having Ioh. 3.35 spoken of the extent and universality of Christs dominion he presently subjoyneth verse 36 the reward of faith and punishment of unbeliefe first the reward of faith He that believeth on the Son hath everlasting life that is as Cajetan expounds it habet eam velut in semine he hath eternall life seminally he hath the root and cause of it a promise of it an interest in the purchase of it a possession of the beginning and first fruits of it Secondly wee have the punishment of unbeliefe and that as the but now mentioned Cajetan analyseth the words is twofold poena damni poena sensûs the punishment of losse and the punishment of sense first the punishment of losse hee that believeth not the Son shall not see life that is shall not enjoy life Secondly the punishment of sense or Torment The wrath of God abideth on him where againe as the same author observeth we have the perseverance and dominion of the punishment of unbelievers First the perseverance or permanency of their punishment the wrath of God abideth Isa 54.8 Secondly the dominion of their punishment the wrath of God abideth on them dominium poenae significatur ex praepositione super saith Cajetan It shall not be in the power of the damned to divert their thoughts so much as one moment from the consideration of their torments Christ Jesus having told the Jewes that the father had committed all judgement unto him Iohn 5.22 he presently deduceth herefrom the safe and happy condition of all such as believe in him vers 24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Secondly from this fulnesse of Christs authority wee may be exhorted unto a feare of him If Christ be our Master where is his feare Mal. 1.6 whom should we feare if not him that hath all power given to him in heaven and in earth that hath all judgment committed to him who is able to destroy both soule and body in hell Math. 12.28 And this use the Apostle Paul makes of this doctrine Phil. 2.9,10,11,12 God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow c. and that every tongue should confesse that Jesus Christ is Lord c. wherefore my beloved c. worke out your owne salvation with feare trembling with a feare of reverence and humility towards God the author of salvation with a feare of care caution prevention and eschewall towards hell and damnation the opposite of salvation Thirdly from hence we may be exhorted unto a bold and undaunted profession of him why should we be afraid or ashamed to confesse him who hath all power given unto him in heaven and earth The Apostle Peter deriveth the answer of a good conscience from Christs exaltation his resurrection ascension into heaven sitting at the right hand of God and the subjection of Angells authorityes and powers to him 1 Pet. 3.21,22 And some think that this answer of a good conscience is the answer of confession of which the Apostle speakes before verse 15 16. Sanctify the lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope c. having a good conscience c. Fourthly we may hence be exhorted unto obedience to him for he is a Lawgiver able to save and destroy and hath in a readinesse to revenge all disobedience 2 Cor. 10.6 Josephs exaltation was thinke many a type of Christs Gen. 41. v. 41 42 43. Pharaoh set Ioseph over his house or Court and over all the land of Aegypt God hath set Christ over his house the church in a speciall way over all the world in a generall way The putting of Pharaohs signet upon Iosephs hand the araying of him with vestures of fine linnen the putting a gold chaine about his neck were but dark and weak figures of that surpassing glory honour wherewith in his exaltation his humanity was crowned Pharaoh made Ioseph to ride in the second charet Christs humanity is next and second in authority unto the Deity There were certain officers that cryed before Joseph bow the knee And it is the duty of all ministers of the Gospell to cry before Christ unto their people to bow and bend the knees of their heart unto him but if they should be silent and remisse in their duties the greatnesse of his authority invites and bespeakes such a submission for he hath all power given unto him in heaven and in earth how obedient were those souldiers which were under the Centurion in the Gospell I am saith he a man under authority having souldiers under me and I say to this man goe and he goeth and to another come and he cometh 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 generall jurisdiction over all creatures in heaven and earth but if he say to this man go he standeth stock still if he saith to another come he never moves out of his place he sayth to us his servants doe this and we obstinatly omit it The Apostle Peter asserts the dependency of the answer of a good conscience upon Christs resurrection ascension and soveraignty 1 Pet. 3.21,22 and by this answer of a good conscience some understand the readinesse of a renewed and sanctified conscience to conforme unto the commands of God and indeed is it not fitting for every good conscience to be subject unto him unto whome Angells authorities and powers are made subject to say unto him as Samuel was directed by Ely Speake Lord for thy servant heareth 1 Sam. 3.9 or as David expresseth himselfe Ps 27.8 When thou saidst seek ye my face my heart said
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 caeteâ—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 powerfull 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 self-denying acts of love especially seeing hee himselfe tells his disciples that this his practice was not so much for admiration as imitation vers 15. for I have given you an example that ye should do as I have done unto you This example of Christ obligeth all Christians for he speaketh unto his Apostles not only in the notion of Apostles or Ministers but also under the capacity of Christians and believers but yet there may be and no doubt is an appropriation of the obligation unto ministers so that it concerneth them in a more especiall manner then it doth others and so much may very probably be gathered from the last words of the next verse neither is he that is sent greater then he that sent him They that are sent by Christ as Ambassadors should not above all men disdaine the doing that of which they have a president in him their great Lord and Master but should make use of the meditation hereof as a powerfull incentive unto an affable humble carriage and behaviour and that unto both their fellow ministers and their brethren First unto their fellow brethren of the ministry no kind of eminency whatsoever can put such a distance between ministers of the gospell as there was between Christ the Apostles for he had all things delivered into his hand and them amongst the rest yet though he knew this he performed unto them an act of such servility as that when he addressed himselfe unto the performance thereof Peter was transported with a just wonder and utterly refused it as he thought then out of a devout reverence because he judged it no way suiting with the relation he had unto Christ for he was his Lord and Master and therefore he thought he should much forget himselfe to receive such service from him Peter saith unto him Lord dost thou wash my feet thou shalt never wash my * Tu mihi quid est tu quid est mihi cogitanda sunt potius quaÌ„ 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 manuÌ„ 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 servaÌ„ts they would not looke with such an eye of scorne neglect as they doe upon their poore brethren over whom they are advanced in this worlds lottery either by others ignorance or their own confidence Pragmaticalnesse rather then any true desert and ability This point of the humility of ministers towards one another our Saviour enforceth from the scope of his whole humiliation and from the last and lowest act thereof his death and passion Math. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many Seeing Christ who is the King of Kings hath for our sake subjected himselfe as a servant taken upon him the form and nature of a servant done the worke of a servant dyed the * Crucifixion was a death that commonly servants were sentenced unto seldome times freemen whence it is many times noted out by the name of servile supplicium by Tacitus Godwin Rom. Ant. death of a Servant he humbled himselfe and became obedient unto death even the death of the Crosse Phil. 2.8 There is a great deale of reason that as all Christians so all ministers should serve one another by love Gal. 5.13 Looke upon the words foregoing those but now quoted out of Mathew and you may see that Christ brought this his example as a motive whereby first he backs his prohibition of all affectation of Prelacy or domination in his ministers verse 25 26. Secondly he presseth them either unto humility diligence and faithfulnesse in discharge of the worke of their ministry in generall or else more particularly as some thinke unto an humble submission unto their fellow servants in the ministry for the furtherance of that which should be the common designe the salvation of mens soules and in this only he placeth the eminency of a minister vers 26 27. whosoever will be great among you let him be your minister And whosoever will be chiefe among you let him be your servant Those ministers that otherwise have been of great parts and learning have not left behind them so precious a name in the Church of God as those despised ones that have made it their study by submissive service of their brethren to further the common worke Mr Dickson hath another interpretation of these last words with which I have not met in any other and therefore I think it not amiss to acquaint the Reader with it If this command do not prevaile with the ambitious party but he must needs bring forth his ambitious desires then the rest of the Ministers are warranted to diminish of that mans estimation and to account the lesse of him by so much as he is ambitiously inclined to a principality and majority over the rest for so do the words beare let him be your Servant that is let him be so esteemed of and no more If any one among you affect to rule the rost to be a Dominus fac totum expect that his ipse dixit
Eph. 2.20 in which he will dwell and walke The high and lofty one that inhabiteth eternity who dwelleth in the high and holy place would never have dwelt and tabernacled amongst us Joh. 1.14 never have dwelt in the flesh unlesse it had been his gratious purpose to dwell with him also that is of a contrite and humble spirit To revive the spirit of the humble and to revive the heart of the contrite ones Isay 57.15 The personall union you see considered single by it's selfe is a very high demonstration of Christ's love unto mankind But it is capable of farther amplification and exaggeration by comparison with his actions and sufferings in our nature Hereby perceive we the love of God because he laid downe his life for us 1 Joh. 3.16 Because Christ who was God laid downe his life for us because he in whom dwelled all fulnesse of the Godhead bodily submitted himselfe unto the shamefull and painfull death of the crosse unto the curse of the law and the wrath of God and that for us that harboured nothing but thoughts of hostility against him This therefore speaks such a matchlesse eminency of love as is beyond the comprehension of either men or Angels To distrust the constancy and future expressions of such a love is a high piece of ingratitude Seeing a person so infinitely great and glorious hath done and suffered so much for the purchase of our salvation we may therefore collect that it was his absolute decree to apply and conferre the salvation thus purchased and consequently to accomplish all things requisite for the compleating thereof He will make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Thirdly from the personall union we may be dehorted from embasure of our natures by sin The relative presence of God in the midst of his people was used as an argument against not only Morall but also Leviticall and Ceremoniall uncleannesse Defile not the land which ye shall inhabit wherein I dwell for I the Lord dwell amongst the Children of Israel Num. 35. ver 34. And the Lord said unto mee Son of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and my holy name shall the house of Israel no more defile neither they nor their Kings by their whoredome nor by the carcasses of their Kings in their high places Ezek. 43.7 And the Lord spake unto Moses saying Command the Children of Israel that they put out of their camp every leper and every one that hath an issue and whosoever is defiled by the dead c. that they defile not their camp in the midst whereof I dwell Num. 5.1,2,3 Now this relative presence is nothing almost in comparison of that substantiall and personall presence of the Godhead in Christ's humane nature and therefore that is a more effectuall disswasive from the pollution of sin There can be no greater grace shewed towards man then that God should vouchsafe to unite to mans nature the person of his only begotten son Hooker p 297 We should then be very mindlesse of and unthankfull for Gods thus gracing and exalting of our nature if we should by sinfull lusts corruptions defile our natures which are for sort or kind the same with that of the only begotten son of God 4. From this doctrine of the personall union we may first be exhorted unto the worship of Christ 2. Directed in our worship of God 1. We may hence be exhorted unto a divine worship and a religious adoration of him Revel 1.5,6 Chapt. 5.8,12,13,14 Chapt. 7.9,10 the fulnesse of the Godhead in him is the ultimate formall and adequate object of divine worship and calls for a divine faith and trust in him Joh. 6.29 John 14.1 John 16.9 As also for such an height of love as cannot be given unto a meere creature without Idolatry Luk. 14.26 Because he is the Lord therefore serve him with feare and rejoyce with trembling He is the son therefore kisse him least he be angry and ye perish from the way when his wrath is kindled but a little Psalm 2. v. 11 12. He is thy Lord and worship thou him Psal 45.11 He is the Lord of Hosts therefore sanctify him and let him be your feare and your dread Isai 8.13 He is God and none else therefore let every knee bow unto him let every tongue swear by him Isai 45.22,23 He thought it not robbery to be equall with God Phil. 2.6 And therefore let us honour him even as we honour the father Joh. 5.23 He is God over all and therefore let him be blessed for ever Rom. 9.5 He is the mighty God Isai 9.6 therefore let us humble our selves under his mighty hand 1 Pet. 5.6 He is worthy to receive glory honour and power for he hath created all things Revel 4. ult 2. From the personall union we may take direction for our worship of God The Israelites under the old testament were to bring all their holy thinges their offerings and sacrifices before the Altar and Tabernacle and afterwards the Temple the habitation of Gods howse and the place where his honour dwelt Levit. 16.13,14 Deut. 12.5,6 They were to pray and worship towards the city which God had chosen and towards the howse the holy temple which God had built for his name 1 Kings 8.35,44,48 Psalm 5.7 Dan. 6.10 But now the Arke tabernacle and temple were but types of Christ's manhood and the presence of God in them was but typicall In the manhood it selfe there is a personall presence of the Godhead And therefore we should bring all our duties and services all our acts of worship unto Christ man and present them in his name and through his mediation that is in our performance of them we should eye Christ man as the instrument and morall cause meriting of and interceding for their acceptation From above the mercy seate where God dwelt typically betwixt the Cherubims Psalm 80.1.2 Kings 19.15 there God communed with Moses and met with his people Exod. 25.22 Exod. 29.42,43 Numb 7.89 And this was to teach that all the approaches of Gods people unto him and all acts of their communion with him in faith hope love prayers prayses hearing of the word and receiving of his sacraments should be in Christ our alone mercy seate or propitiation 1 Joh. 2.2 as the way and means of their acceptance For in him onely dwelleth all-fulnesse of the Godhead bodily and therefore in him alone for his sake meerely will God be well pleased with our persons and services all the worship and honour that we tender him For farther application of this point I shall referre the reader unto what I have said on Joh. 1.14 and for the present I shall onely dispatch the consideration of those inferences that the Apostle himselfe drawes from it in this place in the words foregoing and
wounds and diseases of our soules be many and deepe the oyle of gladnesse wherewith Christ was anoynted above his fellowes is able to heale them Siquidem ante faciem unctionis Christi nullus omnino stare poterit morbus animae quamlibet inveteratus saith Bernard in the but now cited place The Yoake saith the Prophet shall be destroyed because of the anoynting Esay 10.27 Where some by yoake understand the yoake of sinne and by the anoynting the spirituall anoynting of Christ with the Holy Ghost If unrighteousnesse hath a kingdome and dominion in all men by nature Christ is a King of righteousnesse that will in all his members overthrow the reigne and dominion of unrighteousnesse 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 soules be overspread with spirituall darknesse and ignorance with the noysome fogs and mists of iniquity why Christ is a sunne of righteousnesse 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 then all shadowes shall fly away Canticl 4.1 All darkesome 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 reliques of the flesh shall have a totall abolishment and be utterly rooted out of the soule 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 emptinesse of grace against the wants weaknesse and imperfection of their holinesse How many and great soever their wants be how defective soever their graces how imperfect soever their holinesse yet by union with Christ and consequently communion in and conformitie unto his fulnesse they shall be made compleate and perfect Ye are compleate in him Col. 2.10 As by reason of a compleatnesse and perfection in him imputed to you for justisication so also by a compleatnesse from him really imparted unto you for sanctification Christ hath riches and treasures for their poverty a wardrobe for their nakednesse a fulnesse for their emptinesse an unmeasurablenesse of the spirit to supply any deficiency to remove any decayes of grace and to make up whatsoever is wanting for the full fashioning of Christ in their hearts Indeed an absolute fulnesse is not to be expected as long as we carry about us these robes of fraile flesh Here something will still be lacking to our faith and other graces As the sunne communicateth it's light unto the moone leasurely by degrees till she come to her full light till it be full moone So Christ the sunne of righteousnesse gradually conformeth his members unto that fulnesse 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 proceede from strength to strenth Psalm 84.7 like the sunne to the perfect day Prov. 8.18 Untill at last they arrive unto an absolute fulnesse 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 well-head 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 likenesse Psal 17. vers 15. I shall be full of thy Image it is by some translated filled with all the fulnesse of God Ephes 3.19 Unto us then 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 parcell of grace and holinesse there we shall be cloathed all over with it There shall be no more any spots blemishes or wrinckles in our holinesse Ephes 5.27 No longer any eb's of our graces any fainting of our hope any dulnesse in our devotion any drooping of our love any languishing of our zeale All shall be blowne into a purer flame and advanced to a degree of Angelicall sublimitie Those first fruites of the spirit which are but sowne in our seede time here shall then arise grow up into a full harvest of grace an entire pure unmixed absolute fulnesse For then we shall all come c. unto a perfect man unto the measure of the stature or age of the fulnesse 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 himselfe 2. For the Image of Christ Gal. 4.19 Vntill Christ be formed in you that is untill the Image of Christ be stamp't upon you consisting in the knowledge of him conformitie unto him both in qualitie practise as Mr Perkins sheweth at large upon the place 3. It is taken mystically for Christ considered as a head joyned with his body the Church 1 Cor. 12.12 1. If you take Christ here for Christ himselfe Why then answerably the fulnesse of Christ is to be understood of such a fulnesse as was formally in Christ himselfe either in the graces of his soule 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 fulnesse 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 then the fulnesse of Christ is to be understood exemplariter of a full conformitie unto the fulnesse 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 weake and as it were infant graces shall then come unto a perfect man unto a ripe age unto the measure of the stature of fulnesse 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 fulnesse of Christ here is extrinsick the same with that Ephes 1.23 The Church which is
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
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 soule 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 redeeme all his saints from corruption and not suffer them to be finally overwhelmed therewith He will deale with them as he did with Christ shew unto them the path of life make knowne unto them the waies of life c. Psalm 16.11 Cause them to have in his presence fulnesse 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 Iohn 17.22 which words to omit other interpretations that are impertinent unto our purpose and lesse probable may be understood either of the reall glory of his exaltation by God or else of the glory of his relation unto God 1. Of The reall glory of his exaltation by God and then the meaning of the words is that heavenly felicitie 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 tast of it Gods 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 sonne-ship We beheld his glory the glory as of the onely begotten of the father Iohn 1.14 This glory was given unto Christ by eternall generation so that he is the naturall Sonne of God believers unto whom Christ giveth this priviledge by grace are sonnes 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 sence 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 Ioh. 3.2 The fulnesse of glory is that inheritance unto which the faithfull are adopted and into the possession of which they shall enter at the end of the world And in this sence is it that their full glorification is stiled by the Apostle Paul their Adoption Rom. 8.23 In Iohn 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 knowne thee but I have knowne thee and these have knowne 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 Ioh. 3.13 But he speakes of himselfe all along as man and Mediatour and he speakes of his being in heaven as a thing present because it was very shortly and certainely to come to passe Thus vers 4. he makes protestation that he had finished the worke which God gave him to doe and yet it was not finished untill he cried out upon the crosse 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 thiefe to day shalt thou be with me in paradise Luke 23.43 But Maldonate rightly noteth that no great stresse is to be laid upon this because that which he tearmeth here a being with Christ he stileth Chap. 12.26 a being where Christ is Where I am there shall also my servant be However yet the same Authour observeth that to be with Christ hath a greater force and emphasis then to be where he is because it more expressely signifieth a participation of his glory a communion in his inheritance and kingdome a reigning togeither 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 Christs glory It shineth as it were through a small chinke into a dungeon of darkenesse It is a light that shineth in a darke 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 glasse of his gospell change into the same image into a growing glory from glory to glory why then the full view of his glory in heaven will transforme into a fulnesse 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 kingdome of God and life John 3.36 is to enjoy the kingdome of God and life Secondly We have an amplification of this glory and that from it's 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 fathers donation The glory which thou hast given me to wit by the decree of Predestination 2. By his owne purchase He humbled himselfe and became obedient unto death even the death of the crosse 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 originall and primary possession Christ was possessed of a fulnesse 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
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 aire afterwards to soare up with him unto the very heavens Out of the Apocrypha they cite wisedom 3.7 In the time of their visitation they shall shine and runne to and fro like sparkes among the stubble A fourth endowment of glorified bodies which Paul reckoneth up is spirituality It is sowen a naturall body it is raised a spirituall body 1 Cor. 15.44 This is that which the Schoolemen call subtilty The mis-interpretation of which by some I have before noted and then also I acquainted you with Capreolus and Durand their exposition of it which I confesse is orthodox but yet not the meaning of the Apostle in this place For a naturall body unto which a spirituall body is here opposed is in the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal or soulie body that is actuated and animated by the soule after a naturall 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 spirituall in regard of an immediate supportance by the spirit without any corporall meanes 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 alleadge touching this particular is Rom. 8.23 Where the full and perfect glorification of the bodies of those that here receive the first fruites of the spirit is tearmed Synecdochically in regard of the tearme from which it is redemption to wit from all the punishments of sinne and in conformity hereunto the day of generall judgment and resurrection is stiled 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 soules and bodies in a way of price was finished by Christ in the worke of his humiliation and he rested from it upon the day of his owne resurrection The redemption of our soules by power is perfected in the houre of death But the redemption of our bodies by power will not be consummated untill 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 soules and bodies unto the all fulnesse of glory that dwelleth in the humanity of Christ Now the certainty hereof should comfort us against the sinfull corruptions of our soules the naturall cumber and wearinesse the most ignominious deformities the most painfull infirmities of our bodies all other wants and miseries of our lives and lastly the feare of death a King of terrours unto all that are out of Christ 1. Against the sinfull corruptions of our soules There is no evill of so malignant a nature as sinne and therefore nothing so great and grievous a burden unto a pious and sanctified spirit Nothing so strong an argument for griefe and mourning But now the assured hope of our conformation unto Christs glory will put due limits and bounds unto this our sorrow so that it will keepe it from degenerating into despaire 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 endewed with a spotlesse holinesse that cannot be defiled and so shall be presented unblameable and unreproveable in the sight of God Col. 1.22 Secondly Here is comfort against the naturall cumber and wearinesse the ignominious deformities the painfull infirmities of our bodies c. 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 performe the desires of our soules and so are burdensome clogs and not serviceable helps unto them That which is sowed in weakenesse shall be raised in power Glorified bodies shall be endewed with such a power as shall render them most obedient able and agile instruments of their soules The Speed of their motion shall be like that of the devouring fire in a heape of drie stubble and the height of it shall surpasse the towring flight of the eagle For they shall be able to meet the Lord in the aire 1 Thes 4.17 when he comes to judgment and afterwards mount up unto the third and highest heavens Suppose we have blemishes either naturall or contracted that render us deformed in the sight of men Why the glory and beautie of the resurrection will exclude all defects The most unhansome ill-favoured and mis-shapen body of a saint shall be fashioned like unto Christ's glorious body Our bodies here are little better then receptacles of frailty and paine 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 Christs body of glory will with patience support his spirit under the tedious languishment of a lingering consumption under the raging violence of a pestilentiall feaver under the otherwise unsupportable torments of the goute cholick stone c. And in the third place he will patiently undergoe 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 blisse in foure gradations 1. It is glory 2. it is massie or weightie glory whereas our aflictions are but light 3. it is eternall and in comparison of that our aflictions are but for a moment 4. it is a farre more exceeding weight then 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
teares Here they sow in teares Psal 126.5 Thou feedest them with the bread of teares and givest them teares to drink in great measure Psalm 80.5 But light is sowen for the righteous and gladnesse for the upright in heart Psalm 97.11 and a glorious harvest will come wherein they shall reape in joy and God shall wipe away all teares from their eies Revel 21.4 Man that is borne of a woman is of few dayes and trouble Job 14.1 man is borne unto trouble as the sparkes 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 rejoyce 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 soule 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 himselfe Thou wilt make knowne unto mee the waies of life Thou shalt make me full of joy with thy countenance Act. 2.28 Here Gods 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 bitternesse of this cup they may be cheared by expectation of the river of divine pleasures the streames thereof make glad the city of God which God hath promised to make all those drinke of that put their trust under the shadow of his wing For with him is the fountaine 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 complaine as David Psal 69.19,20 Thou hast knowne my reproach and my shame and my dishonour c. Reproach hath broken my heart and I am full of heavinesse Against this we should comfort our selves with this confidence that God will one day cleare up our reputations and wipe away all obloquies 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 fountaine 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 ministreth no lesse argument of griefe and sorrow unto a sanctified soule 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 sojourne in Mesech that I dwell in the tents of Kedar Psalm 120.5 But against this we must solace our selves by the hopes of Gods glorious presence in which we shall enjoy as Christ now doth fulnesse of joy and pleasures for evermore at the right hand of God Lastly here is comfort and encouragement unto those that are Christs against the terrours of death When we are as Joshua and David to goe the way of all the earth Joshua 23.14 1 Kings 2.2 to die This consideration may comfort us that God will shew us the path of life make knowne unto us experimentally the waies of life Nature trembleth to consider that one day it must descend downe into the throne of death make it's bed in the dust among wormes and putrefaction But Faith erects the soule by giving evidence of our future full vindication from all the dishonour of the grave and full conformity unto the all-fulnessē of Christs glory Lastly the all-fulnesse of glory that dwelleth in Christs humanity may be applied in a way of exhortation 1. Because it is the pattern pledge of our owne fulnesse of glory Phil. 1.21 Therefore it should weane 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 joyes 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 locū eternity is as it were a conquest of time and whatsoever is measured thereby Unto these everlasting delights our soules should be alwaies suspiring Here we are troubled with the passibility animality and weaknesse of our bodies and we dread all thoughts of the corruption and dishonour of the grave and therefore we should sigh and groane in our selves for the redemption of our bodies we should ardently wish and pray for incorruptible powerfull glorious and Spirituall bodies The sin of the soule is an heavier loade unto a gracious heart then 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 it selfe will give a full and finall 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 patient contentation to serve our owne generation by the will of God Act. 13.36 To do first that service for the Church which God hath appointed us No filthinesse 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 stormes But the utter eradication of sin is followed with a perpetuall calme 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 wildernesse was very sweet Numb 13. Oh then how pleasant will the whole vintage in the land of Canaan be If the first fruites of our glory be so joyous and delightfull O then the comfort that we shall reap in the whole crap or harvest The fulnesse 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