and gracious unto them for Christ Psalm 34.8 1 Pet. 2.3 A practicall and experimentall full knowledge then and assurance of Gods love of Christ implieth in the result knowledge and assurance of Gods love of us so that they who are doubtfull and distrustfull of Gods love of themselves fall short in a due apprehension of Gods love of Christ The reason for this coherence of these two assurances is the connexion betwixt their objects Gods love of Christ and Gods love of us For 1. If wee looke upon the act of each as considered in God so they are one and the same decree of election Gods election of Christ and his members are not different acts à parte rei à parte rationis in our manner or way of conceiving they are as Dr Twisse often sheweth coordinate and simultaneous as being parts of one formall compleat decree de mediis 2. If we compare the fruites of each love so the fruits or effects of God's love of us all the good we enjoy for the present or expect for the future depend upon the effects of Gods love of Christ the habituall grace of his humane nature the satisfaction and merit of his obedience c. This assurance and feeling that believers have of Gods love of Christ and of themselves for Christ is amplified here from the cause and from a concomitant of it 1. From the cause of it manifestation of the name and revelation of the arme of the Lord Isai 53.1 I have declared unto them thy name and will declare it that the love wherewith thou hast loved mee may be in them By the name of God is meant the x Cyrilli interpretationem magis probo nomen hoc loco pro gloria positum esse ut apud Solomonem cùm dicit melius est nomen bonum quam divitiae multae Hoc ita esse ex eo perspicuum est quod pro eodē accipiat glorificare Patrem id est ejus declarare apud homines gloriam nomen ejus hominibus manifestare Continet ergò hoc loco nomē Dei quicquid in Deo gloriosum quicquid beneficum quicquid hominibus salutare est quale imprimis fuit quod ita mundum dilexerit ut filium suum unigenitum daret ut omnis qui credit in eum non pereat sed habeat vitam aeternam Maldonate glory of God even as the name of men is taken for that credit estimation and regard which they are in There is a glory of God which the very creatures declare Psal 19.1 Rom. 1.20 The glory of his power wisdome and generall love as he is the creatour preserver governour of the world But now the glory which is the name of the Lord of which Christ here is the revealer is that of especiall saving and redeeming love and mercy which shineth in the Gospell covenant of grace The heavens and firmament declare not so much glory as the crosse of Christ What glory of God can be cōparable unto his so loving the world that lieth in wickednesse as to give for it his only begotten son Joh. 3.16 And therefore this glory doth most eminently merit to be intitled his name Well you see the knowledge sence of Gods love of Christ and of us in Christ is the maine end and drift of Christs manifesting this name this glory of God by his word and Spirit And therefore we should give all diligence to make this love sure to have a due and deep taste and feeling of it to have it shed abroad in our hearts If believers have not attained hitherto they walke as yet below the revelation of Gods name and arme in the Gospell But now the first manifestation of Gods name at our first conversion will not serve the turne I have declared unto them thy name and will declare it c. I have manifested it in their first illumination and I will manifest it in the further growth and progresse of their knowledge Hence then we may observe that to raise believers unto such an height as the due assurance of this love there will be continuall need of new fresh farther and fuller discoveries or manifestations of Gods name in the Gospell And therefore let the word of Christ dwell in you richly in all wisedome Col. 3.16 Watch daily at the gates of wisdome waiting at the posts of her doores Prov. 8.34 Narrownesse in the manifestations of Gods name is ever followed with weaknesse and feeblenesse in our assurance of his love They to whom the arme of the Lord is revealed but in a small measure may presume much but they know but little of the love wherewith God loveth Christ and his members 2. We have this assurance of believers amplified from the concomitant of it growth in their union with Christ That the love wherewith thou hast loved me may be in them and I in them The meaning of those last words and I in them is that I may dwell more and more in their hearts by faith The increase of our union with Christ is inseparably connexed with our assurance of Gods love of us for Christ as a necessary effect thereof And this may serve both for comfort and triall 1. For Comfort For what an unspeakable Comfort and advantage doe believers reape by their assurance in that it thus promoteth their union with Christ by knowledge and assent by love and adherence It begets more clearenesse and evidence in their knowledge of more certainty in their assent unto the promises of the Gospell It workes fulnesse in their love of and firmnesse in their adherence unto Christ and so every way in every regard it knits and unites more closely unto him and increase of our union with him enlargeth our communion with him in all the blessings flowing therefrom and depending thereon 2. This may serve for tryall of the soundnesse and sincerity of believers assurance of Gods love wheresoever it is there is a progresse in their union with Christ he dwelleth more and more in their hearts by faith He doth not onely knock at the doores of their hearts as a passenger but he comes in unto them and makes his abode with them Joh. 14.23 He dwels in them He doth not onely dwell in their tongues and in their understandings but he dwelleth in their hearts Ephes 3.17 He hath his throne in their wills and affections Those that grow in such an union as this with Christ they have fruitfulnesse for their character assigned by Christ himselfe Joh. 15.5 He that abideth in mee and I in him the same bringeth forth much fruit He in whom Christ hath his abode is no barren professour but is filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.11 2. Christ as a man was the subject of a fulnesse of grace He had a twofold grace the grace of his favour towards us the grace of his spirit in himselfe and of both there was
is the brightnesse of his fathers glory Hebr. 1.3 the Prince of life Acts. 3.15 the Lord of glory 1 Cor. 2.8 But in a second place in the exaltation of Christ besides this externall declaration of the glory of his Godhead there was farther a reall collation of an all-fulnesse of glory upon his manhood It is generally resolved by the Schoolmen and for ought I know not gainesaid by Protestants that Christ in regard of his soule was from the very first instant of his conception comprehensor blessed full of glory and injoyed the happinesse of heaven for the substance of it This Aquinas proveth part 3. quaest 34. art 4. Because even then he received grace not by measure But now if his grace should fall short of that of comprehensors the saints and Angels in heaven If he should not have enjoyed the light of glory If his graces had not beene alwaies acted in the vision fruition and comprehension of God there had been a measure in his grace The spirit had beene given unto him by measure Unto Aquinas I shall adde Becanus who upon the same argument thus reasoneth Sum. The. par 3 tract 1. c. 9. quaest 2. Christ according unto his humanity had the cleare vision of God from the very instant of his conception The reason is because it is manifested that he had this vision before his death But the reason and ground of his having of it before his death was the hypostaticall union Therefore seeing this reason or ground of the beatificall vision agreed unto him from the very instant of his conception therefore we must say that he had the vision of God from the first moment of his conception The major is plaine from that in Joh. 3.13 No man hath ascended up to heaven but he that came downe from heaven even the sonne of man which is in heaven Where the verbe ascendit is of the preterperfect tense whereby Christ signified that he had now already ascended into heaven which could not be true of a corporall ascent but of a spirituall by the beatificall vision The same thing may be gathered from that in John 12.26 If any man serve me let him follow me and where I am there shall also my servant be And from Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me From these and the like places it is evident that Christ when he spake these things was in the estate of blessednesse unto which he also wished and desired that the Apostles might come Whence I conclude that he was alwaies in that state from the very instant of his conception because there is no reason why he should be in it then and not before Of this heaven-happniesse in the soule of Christ from the beatificall vision there would alwaies without Gods miraculous restraint and prevention have beene two as it were connaturall sequels 1. a fulnesse of unspeakable and unconceivable joy solace delight pleasure and comfort in his soule 2. a redundancy of glory from his soule unto his body But by the speciall dispensation of God the resultancy of the former was suspended and withheld in the time of his passion and the latter the a Secundum naturalem habitudinem quae est inter animam corpus ex gloria animae redundat gloria ad corpus Sed haec naturalis habitudo in Christo subjacebit voluntati Divinitatis ipsius Ex quâ factum est quod beatitudo remaneret in anima non derivarâ—tur ad corpus sed care pateretur quae conveniunt naturae passibili secundum illud quod Damasc dicit quod beneplacito Divinae voluntatis permittebatur carni pati operari propria Aquinas part 3. quaest 14. ar 1. Anima Christi a principio suae conceptionis fuit gloriosa per fruitionem Divinitatis per fectam Est autem dispensativè ut ab anima gloria non redundaret incorpus ad hoc quod mysterium nostrae redemptionis suâ passione impleret Et ideo peracto hoc mysterio passionis mortis Christi statim anima in corpus in resurrectione resumptum suam gloriam derivavit Et ita factum est corpus illud gloriosum Aquinas par 3. quaest 54. ar 3. derivation of glory from his soule unto his body was totally deferred untill his Exaltation And then indeed the interruption of joy in his soule the interception of glory from his soule to his body was altogeather removed 1. His soule was filled with all that joy solace pleasure delight and consolation which can possibly flow from the sight of an object so infinitely pleasing as is the essence majesty and glory of God In the presence of God he had fulnesse of joye at his right hand pleasures for evermore Psal 16.11 God made him full of joy with his countenance Act. 2.28 2. His body was replenished with as much glory as was proportionable unto the most vast capacitie of the creature It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory that is a most glorious body in it selfe and the spring of glory unto others Of this glory of Christs body Peter James and John had a glimpse in the transfiguration Math. 17.2 He was transfigured before them and his face did shine as the sunne and his rayment was white as the light Glory was coevall unto his soule from it's first creation but the flowing of it unto his body was stope to qualifie him for the worke of our redemption for that was to be wrought by suffering and if his body had been glorified it would have beene impassible and could not have suffered But now here at the present by speciall dispensation God giveth way unto the redounding of glory from his soule unto his body and this transitory glory was such as that it changed the naturall darknesse of his flesh and made his face to shine as the sun nay it brake through the obscurity of his rayment and made it white as the light His rayment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 Of the fulnesse of glory that was conferred upon Christ in his exaltation there were diverse prophecies and types in the old Testament most cleare and pregnant affirmations in the new Testament 1. Divers prophecies and types in the old Testament 1. Prophecies and the most remarkable prophecy hereof is in Psalm 16. v. 9 10 11. which is applied unto Christ by the Apostle Peter Acts. 2. vers 25. usque ad 32. Thou wilt not leave my soule in hell neither wilt thou suffer thy holy one to see corruption Thou wilt shew me the path of life In thy presence is fulnesse of joy at thy right hand there are pleasures for evermore In these words the Psalmist prophesieth of the resurrection of Christs body and the glorification of his soule 1. Of the resurrection of his body and that he
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
those whom thou hast given me c. And to be given unto Christ signifies the state of Election for it signifies a good and happy state or condition precedaneous unto effectuall vocation Iohn 6.37 All that the father giveth me shall come unto me But to come unto Christ is to believe in Christ by an effectuall Vocation By this then you may gather that none shall communicate in the fulnesse of Christs glory but such as the father hath given unto him by election And they are such as in God's appointed time are drawne and wrought over to come unto Christ that is to believe in Christ by an effectuall calling None then can have a sound confidence of their future glorification that are not assured of their past election and a well built assurance of election presupposeth an assurance of vocation and of comming unto Christ thereby and therefore the Apostle Peter in his exhortation 2 Pet. 1.10 premiseth the making sure of their calling unto the making sure of their election Give diligence to make your calling and election sure None can make their election sure that have not first made their calling sure Those mens hopes therefore of glory are but rash and ungrounded presumptions who turne the deafe eare unto the call and command of Christ who stand of and refuse to come in and submit to his Regiment but stick still in their sins without repentance and wallow in that filthinesse wherein the world lieth 1 Joh. 5.19 A second amplification of this glory which awaits believers is from the causes of it and that both moving and disposing 1. From the moving causes of it to speake of God after the manner of men and the impulsive causes of it are either outward or inward outward Christs intercession inward 1. Gods love of Christ 2. Gods righteousnesse The dispositive cause is a sanctifyed and saving knowledge of Christs mission To begin with the moving causes of it and 1. with that which is outward and procatarticke Christs intercession Father I will that those c. It is not voluntas imperantis but optantis rogantis It is not a will of command but a will of desire request and prayer and God cannot but gratify Christ in all his petitions He cannot but fulfill his will and satisfy his desires Christ intercedeth for the future glory of his members and therefore they cannot but be happy for impossible that the father should deny him any thing for which he is a suter Iohn 11.42 The inward or proegumenall moving causes of the glory of believers come next to be considered 1. Gods love of Christ 2. Gods righteousnesse 1. Then they have Gods love of Christ as it were a pawne and pledg of their compleate glory in heaven Father I will that those whom thou hast given me be with me where I am c. for thou hast loved me before the foundations of the World The summe of the words is because thou hast loved me the head therefore glorifie them my members Thou hatest all those whom thou dost not glorifie and hatred of the members is inconsistent with love of the head If thou lovest me thou canst not hate them and therefore as thou lovest me let them be where I am and there participate in my glory Can believers desire greater security against the hazard of their blisse and salvation They cannot misse of heaven and happinesse unlesse there be a change in Gods affection unto his owne sonne whom as man and our mediatour he hath loved before the foundation of the world That love of God then which raised Christ from his grave the state of the dead unto a throne and crowne at the right hand of the majestie on high will also in due time exalt all believers unto a full conformitie unto his glory It will place them with him in his throne Revelat. 3.21 and kingdome 2 Timoth. 2.12 and distribute unto them fulnesse of joy and pleasures for evermore Secondly The second impulsive cause of the glorification of those whom the father hath given unto the sonne is his righteousnesse compared with the dispositive cause thereof on their part their faith the condition of the new Covenant O righteous Father c. these have knowne that thou hast sent me It is as if he had said because thou art righteous therefore let those whom thou hast given me be with me where I am and behold my glory For in them there is the condition prerequired unto a full enjoyment of glory They believe in me and they know that thou hast sent me And faith in Christ which is often expressed by knowledge of Christ is the prerequisite of eternall life and glory Iohn 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Unto these then compleatnesse of glory is due though not by debt of desert yet by debt of promise Therefore though eternall life be the gift of God through Iesus Christ our Lord Rom. 6.23 yet it is also tearmed a crowne of righteousnesse which the Lord the righteous judge will give 2 Timoth. 4.8 And the reason of this appellation of it is because God by his promise hath bound himselfe to give it and in the performance of his promise he is approved righteous The righteousnesse then of God that Christ here appealeth unto in the behalfe of believers is justitia fidelitatis Gods truth and fidelity in the making good of his word and promise Believers have the fidelity and veracity of God engaged for their perfect and compleate happinesse Lastly We have the disposing cause of their glory These have knowne that thou hast sent me Because they have knowne this let them be where I am and there behold my glory The knowledge of an object in scripture ever implieth suitable affections and actions To know Christ then is to believe in him to adhere unto him to imbrace and love him to obey him c. To know that the father hath sent him is besides the knowledge hereof and assent hereunto to accept Christ in regard of all those offices for the discharge of which he was sent by the father to depend upon him as a prophet for the declaration and revelation of his father to rest upon him as a priest for the remission of our sinnes and acceptation of our persons to submit unto him as a king for government and guidance in all spirituals Such a knowledge as this is though not a meritorious yet a disposing cause of heaven a necessary antecedent thereof the way thereunto Our future happinesse and glory is stiled in scripture the light of life Iohn 8.12 the inheritance of the saints in light Col. 1.12 and therefore what qualification or preparation for it more congruent then the light of such a knowledge as we have described By it we are made meete to be partakers of the inheritance of the saints in light Whereas on the contrary the darknesse of Ignorance is a
disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
of God When our soules are sinlesse then they shall be compleatly happy and therefore the inchoatiō of their blisse consisteth in repentance for mortification of sinne The vessell of our bodies shall one day be replenished with glory therefore every one should know how to possesse it in sanctification and honour not in the lust of concupiscence 1 Thes 4.4 Christ will fashion our bodies like unto his glorious body and therefore unfitting to debase them unto the drudgery of sinne O how can they hereafter be meete receptacles of and qualified subjects for glory if we wholly make them the instruments of our lusts and their members weapons of unrighteousnesse vessels unto honour should purge themselves from vessels unto dishonour and not prostitute themselves unto such sordid uses as those are applied unto 2 Timoth. 2. vers 20 21. If we are vessels of mercy which God hath prepared unto glory and on whom he will make knowne the riches of his glory Rom. 9.23 we shall be very ungratefull if we doe not glorify him in our bodies and spirits 1 Cor. 6.20 if we employ any faculty of this or member of that unto his dishonour The blessednesse of glorious saints in heaven is to see God face to face 1 Cor. 13.12 to see Christ as he is 1 Joh. 3.2 And therefore for this every gracious saint prepareth by seeking his face here in his ordinances Psalm 27.8 Because God will one day make knowne unto us the wayes of life Psalm 16.11 in a way of possession therefore it is fit that now we apply our selves unto Gods shewing us the way of life in the way of instruction and revelation Our constant prayer should be that of Davids Psalm 25.4,5 Shew me thy waies o Lord teach me thy paths lead me in thy truth and teach me Christ prayeth in the behalfe of all the elect those whom his father hath given him that they may be where he is and that they may there behold that is enjoy his glory which God hath given him John 17.24 Now unto this prayer our soules do not say a hearty Amen unlesse they pant after the assemblies of the saints and communion with Christ in them as the hart panteth after the water brookes Ps 42.1,2 Where two or three are gathered together in the name of Christ there hath he promised to be in the midst of them Math. 18.20 And they that loath such society would soon be tired and cloyed with the happinesse of heaven There are persons loathing Christ and loathed by him those that principally affect such and delight most in their felloship and company do not cordially care to come where Christ now is in his exalted condition and if their hearts were left unto their liberty of choice they would refuse the pleasures of paradise for those of an alebench or taverne if they were perpetuall And if it were possible for thē to have a view of the glory which God hath given Christ they would quickly be weary of so happy a sight and turne away their eies from beholding it Thus have I at last gone over the severall branches of that all-fulnesse which dwelleth in Christ I shall briefly insist upon some uses that may be made of them considered jointly and so I shall put a conclusion unto my meditations upon this subject These Uses shall be either of information exhortation or consolation 1. Of Information and they shall be two 1. From this all-fulnesse that dwelleth in Christ we may inferre his incomprehensiblenesse He is a mine unto the bottome of which we can never digge He is an ocean that can never be fathomed His riches are said to be unsearchable Ephes 3.8 which Epithet denoteth the undiscoverablenesse of them by the light of nature the incomprehensiblenesse of them by the light of faith 1. The absolute undiscoverablenesse of them by the light of nature Flesh and bloud can never reveale them so that without divine revelatiō we had been as utterly ignorāt of thē as the world was of the mines of America before the discovery of Columbus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trāslated unsearchable signifieth not to be traced out by the footsteps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to find out by the footsteps The riches of Christ are not to be traced out by any footsteps of them for in the whole book of the creature there are no vestigia no prints left of them 2. The riches of Christ are said to be unsearchable in regard of their incomprehensiblenesse by the light of faith We may comprehend them manu not visu 1 Cor. 2.9 That faith which is most quick sighted doth not reach a full adequate and comprehensive knowledge of them Of the riches of glory it hath only a glimpse and that a farr off The riches of grace redemption righteousnesse c. it seeth only darkly and dimmely as through a glasse and then the riches of his divine person and nature are absolutely infinite and therefore cannot be comprehended by the finite understanding of man For between the object comprehended and the power or faculty comprehending there must be a proportion But between that which is finite and that which is infinite there is no proportion As the Apostle saith here of the riches of Christ in generall that they are unsearchable so in Col. 2.3 he affirmeth particularly concerning the treasures of wisdome and knowledge in Christ that they are hidden and they are said to be hidden because they are totally and altogether concealed from the unregenerate Math. 16.16 1 Cor. 2.14 1 Cor. 1.23 And because they are but sparingly and in measure here in this life manifested unto the regenerate 1 Cor. 13.12 2. From this all-fulnesse that dwelleth in Christ we may inferre the excellency and preciousnesse of the calling of the ministry for it is by God designed unto the proposall and application of this all-fulnesse unto the sons of men and what calling or office can have a richer a more noble and diviner object We have saith the Apostle this treasure in earthen vessels 2 Cor. 4.7 Though the most faithfull holy and diligent ministers of the Gospell be but earthen vessels yet they hold a divine and heavenly treasure In Christ are hid all the treasures of grace of wisdome and knowledge And ministers are Christs Almoners and cofferers to distribute these treasures unto poor hungry and naked soules And what imployment can be more honourable in it selfe and more beneficiall unto a man by the fall of Adam sunke into an extremity of want and poverty The Apostle Paul acknowledgeth that to preach the unsearchable riches of Christ was a great grace given unto him Eph. 3.8 where I shall take notice of three things 1. The riches of Christ were either such as he was possest of in himselfe or such as he communicatth unto us 1. Such as he is possest of in himselfe The riches of his person and natures his rich and glorious offices the riches of his satisfaction
to hear those things which ye hear and have not heard them Indeed the Church before Christ as our Saviour said of Abraham John 8.56 saw the day of Christ his comming in the flesh afar off through a vail or cloud of ceremonies and by the faith of prophesy Heb. 11.13 But we see it by the faith of History Unto them Christ was as a Kernel hidden in the ground as contained within God's promises Unto us he is as a branch grown forth Isai 4.2 Diodati Hence it is that the ceremonies of the old Testament were Prophetical prenunciative of things to come the Sacraments of the new Testament Historical commemorative of what is past As therefore the truth of History is held to be more real then the trurh of prophesy because it is a declaration of a real performance of that which was promised So the Christian administration of the Covenant of grace may be said to containe in it a fulness of truth that is a more real verity then the Levetical or Mosaical According to the which difference as is observed by the reverend Morton in his book of the institution of the Lord's Supper pag. 213. St. John the Baptist was called by Christ a Prophet in that he foretold Christ as now to come but he was called more then a Prophet as demonstrating and pointing him out to be now come Math. 11.9 Joh. 1.15,29 The ceremonial law saith the Apostle had a shadow of good things to come and not the very Image of the things Hebr. 10.1 In which words Calvin Pareus Cornelius Alapide and others conceive that there is an allusion unto the custome of Painters whose first rude or imperfect draught is termed a shadow or adumbration upon which they lay afterwards the lively colours so draw the Image unto the life with all its lineaments The rites of the old Law were but a rough draught but obscure and confused shadowes in respect of the ordinances of the Gospel which are a lively and express Image a distinct and perfect picture of Christ and his benefits Thus you see Beloved that God hath respited us to live in a time of greater light and fuller revelation then the Patriarks lived under O let us not receive so great a grace of God in vain but walke suitably thereunto let us improve this priviledge unto the best advantage of our soules by making use of it as an engagement unto a greater eminency in knowledge and piety then was in those dayes O! it were a shameful and ungrateful part that the Saints of the old Testament should see farther better and more distinctly through the cloud of ceremonies a light that shone in a dark place 2 Pet. 1.20 then we through the cleere mirror of the Gospel in which we may with open face behold the glory of Christ shining 2 Cor. 3.18 that their soules should thrive grow fat and full with the shadowes of the Law and ours be lanke and leane with the more solid and substantial ordinances of the Gospel 2. Christ may be considered under the relation of an head unto his Church and so the Church belongeth unto him as his fulness The Church which is his body the fulness of him that filleth all in all Ephes 1.23 This assertion at the first blush seemeth very strange For if in Christ dwell all fulness all the fulness of the Godhead bodily Col. 2.9 If he be all in all if he fill all in all how then can either the Church triumphant all whose members owe all their perfection unto his influence or the Church militant which alas is but a company of poore creatures and sinners empty of all good save what floweth from him be possibly imagined to be his fulness any wayes to fill and perfect him why the very proposal of the doubt in some sort cleares it That which in the text seemingly contradicts the Churches being Christs fulness he filleth all in all insinuates after what manner it must be understood for from Christ's being of himselfe so full as that he filleth all in all the inference is not only easy but necessary that the Church is not his inward fulness serving to supply his defects and inwardly to fill and perfect him but only his outward fulness serving to magnify his mercy and outwardly to fill and honour him and from her he hath indeed an external filling glory and perfection Even as a King receiveth glory from his subjects in the multitude of the people is the Kings honour Prov. 14.28 or as a husband is honoured by a vertuous wife She is a crowne to him Prov. 12.4 A Father credited by his off-spring Childrens Children are the crowne of old men Prov. 17.6 Or as a Gentleman is graced by his numerous retinue Aquinas upon the place saith that the Church is Christ's fulness even as the body may be said to be the fulness of the soule And the body may be so termed because it is for the service of the soule because the soule workes in and by it and without it cannot put forth many of it's operations So the Church is for the service praise and glory of Christ Isai 43.21 Christ exerciseth and manifesteth the power and efficacy of his spirit in her She is as it were a vessel into which he poureth his gifts and graces Without a body how can the operations of the soule be visible And if it were not for the Church how could the power and efficacy of Christ's grace be discernable As a general or Commander may be said to be filled when his army is encreased his conquests enlarged so Christ when Believers are added unto the Church Acts. 2.47 The illustration is not mine but Hierom's The expression will not seem harsh if we consider the titles of the Church in the old Testament She is the glory of God Isai 4.5 Even as the woman is the glory of the man 1 Cor. 11.7 a crowne of glory in the hand of the Lord and a royal Diademe in the hand of God Isa 62.3 the throne of his glory Jer. 14.21 that is unto him a name of joy a prayse a glory and an honour before all the nations of the earth Jer. 13.11 and 33.9 For the further clearing of this text we will consider Christ personally essentially mystically 1 Personally as he is Sonne the second Person in the Trinity having in the Godhead a subsistence distinct both from that of the father and Holy Ghost and so he is full of himselfe 2. Essentially according to his natures both Divine and humane as he is God as he is man and so also he is full by himselfe full and perfect God full and perfect man So then the Church is not his fulness 3 Mystically as he is head of his Church and so he is not perfect without her being his body mystical So then the Church is his fulness Can the head saith the Apostle say to the feet I have no need of thee 1 Cor. 12.21 Christ hath deigned
inherent in it but by the power and Spirit of Christ concurring with it actuating applying and mightily enforcing of it In Isa 53.1 The Gospell is refer'd to the Prophets and Apostles in regard of ministry and dispensation our report but it is refer'd to the Lord only in point of efficacy and operation the arme of the Lord. Upon the Lord Christ therefore let us depend and to him let us repaire for the successe thereof which brings me to the last particular Fifthly Ministers and people are in the ordinances of Christ all acts of worship to do all in the name of Christ that is with invocation of his name calling upon the name of God through his mediation and this to be included in the phrase as it is used Col 3.17 is the consent of most interpreters on the place by this it is that as all creatures and actions in generall so all ordinances in a more speciall and peculiar manner are sanctified unto us How can we with any probability expect a blessing from Christ upon our publique assemblies on the Lords day when we rush unto them from our beds or worldly businesse without so much as imploring such a blessing in our families or closets If we do not seeke Christ in our home devotions in a way of preparation unto our publique I believe we can hardly be said to be gathered together in his name according to the full import of the expression and without this it will be but presumption to flatter our selves that Christ will be in the mid'st of us Doth a minister preach in the name of Christ when he doth not before hand so much as open his mouth for Christs assistance in his study and concurrence in his pulpit Do people heare in the name of Christ when all the weeke long they do not put up so much as one petition unto him to enable their minister for his worke and to blesse it unto them And if we do not meet together in the name of Christ we may justly feare that Christ will be a stranger unto our meetings Lastly This fulnesse of Christs office bespeakes our due respects it challengeth faith in him obedience unto him and worship of him All Saints should obey the King of Saints the members of the Church should follow the full direction of their head both inward and outward servants should be ruled by the sonne and Lord of the family sheep should be guided by their shepherd the stones in the spirituall building should be regulated unto the foundation Not to hearken unto the messenger of the Covenant how can it be interpreted any other then a refusall of the Covenant To slight the high Priest of our profession what is it but a vertuall renouncing of the Christian religion To be disobedient and disloyall unto the King and head of the Church what is it but an interpretative disclaiming of his soveraignty over the Church Consider the Apostle and high Priest of our profession Christ Jesus Heb. 3.1 The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus noteth is very emphaticall for it signifies not barely to understand apprehend or behold a thing but farther with very great and earnest endeavour to bend and apply the mind unto the consideration of a thing to consider it diligently and heedfully Consider the Apostle and high Priest of our profession is as much as ponder the perfection of Christs office with all possible diligence and attention with all your heart and minds But now words of knowledge in Scripture imply the affections and practice Consider the Apostle and high Priest of our profession that is attentively and deeply weigh the fulnesse and dignity of his calling and accordingly feare love worship serve and obey him Give him all honour and glory throw all your faith and hope upon him seeke for your salvation only in him and carefully decline all offence of him The Apostle Peter having proved 1. Epistle Chapt. 2. vers 6. out of the Prophet Isaiah that Christ is the chiefe corner stone elect and precious which God hath laid in Zion the spirituall house of his Church he inferreth hereupon vers 7. that he is of great price and excellency unto every believer unto you therefore which believe he is precious Here the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the putting of Abstracts for their Concretes usually encreaseth and heightneth a matter and puts weight and an emphasis upon it Vnto you that believe he is an honour that is he is or should be very honourable and exceeding precious in your eies and indeed whom should we esteeme reverence and honour if not the foundation of our salvation that by the faithfull and full discharge of his office upholds every one of our soules from sinking into the very bottom of hell and damnation Can we have too high an estimate of such a person Who would not come unto him and by faith leane upon him Saint Peter exhorts hereunto and backs his exhortation with many motives He is a stone a chiefe corner stone vers 4 6. and therefore you may safely rely upon him He is a living stone a vitall foundation and therefore quickneth whom he will Joh. 5.21 He maketh every member a lively stone Those therefore that are not built upon him are spiritually dead and livelesse Indeed not only the Jewes but the generality of men reject all his offices refuse to build and rely upon him But though he be disallowed of men he is chosen of God God from all eternity designed him unto this office of foundation and in the fulnesse of time actually called sent sealed sanctified qualified and enabled him for execution thereof He is a stone as of great strength so of great price also he is a precious stone precious in regard of the infinite dignity of his person precious in respect of the incomparable value of his satisfaction and merit and precious also in regard of the riches of the gifts and graces wherewith his humane nature was adorned Thus you see that here is stability an enlivening efficacy the decree and call of heaven unspeakable beauty and excellency inviting to come unto Christ come unto him because he is a stone a living stone a stone chosen by God a precious stone You may see farther how that by coming unto him great and ineffable benefit comfort and honour will redound unto us It will be a profitable a comfortable or honourable Course 1. Then it will be very beneficiall and advantageous unto us if we come unto him as unto a living stone we shall as lively stones be built up a spirituall house v. 5. for an habitation of God through the spirit Ephes 2.21 And without dependance upon him as our foundation by faith there will be no place and existence for us in the spirituall structure 2. It will be very comfortable unto us Behold I lay in Zion a chiefe corner stone and he that believeth on him
Now that this progressive fulnesse is attainable here in this life may be evinced From the commendations that are given in Scripture unto the Saints for it from the exhortations to it from the prophesies promises and relations of it from the prayers both of petition and thanksgiving for it that occurre in Scripture 1. From the commendations that are given in Scripture unto the Saints for it as unto Elizabeth Luk. 1.41 Zacharias v. 67. Stephen Act. 6.8 7.55 Dorcas Act. 9.36 and Barnabas Act. 11.24 one part of the character of the Angell of the Church of Smyrna is that notwithstanding his outward poverty he was yet rich Rev. 2.9 to wit inwardly towards God Luk. 12.21 with true riches Luk. 16.11 Paul witnesseth of the Corinthians 2 Cor. 8.7 that they did abound in every thing in faith and utterance and knowledge and diligence and in their love towards the Ministers of the Gospel and he gives also as large a testimony of the better part of the Romans such as were strong and growne Christians I my selfe also saith he am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able to admonish one another Rom. 15.14 In which words we have three things considerable 1. What fort of fulnesse it was that the Apostle speakes of 2. The matter of it goodnesse and all knowledge 3. The result or sequel of it That ye may be able also to admonish one another 1. Enquire we what sore or kind of fulnesse it was There is a twofold fulnesse of grace one of parts another of degrees 1. Of parts when one hath all the graces of sanctification for sort or kind And such a fulnesse is conferred upon even the weakest in the faith and that at their first conversion for then they have so much grace as doth in some measure enable them for the mortifying of every lust for the performance of all duties whether of the first or second Table In a second place there is a fulnesse of degrees and that againe either absolute or comparative Now the Romanes were not in regard of degrees absolutely full of goodnesse filled with all knowledge For such a perfection of fulnesse Paul himselfe disclaimeth Phil. 3.12 as being the alone priviledge of triumphant Saints Their fulnesse then was onely comparative in comparison of such imperfect beginnings as were in novices and babes in Christ such as were weake in the faith 2 We have the matter of this fulnesse goodnesse and all knowledge 1. Goodnesse by which the Greeke Expositours as Beza informeth me understand vertue in generall and oppose it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto wickednesse so that it comprehendeth all vertuous and gracious habits whatsoever 2. All knowledge that is the knowledge of all things necessary unto faith godlinesse and salvation 3. Lastly we have the result or sequel of this fulnesse Qualification of them for the duty of mutual admonition unto which is requisite a gracious heart and a gifted head Because they were full of goodnesse they had hearts propense unto so good a worke Because they were filled with all knowledge they were able to mannage it for the best advantage unto Gods glory and their owne edification The foure beasts were full of eyes before behind and within Rev. 4.6,8 that is the ministers of the Gospell comprehended under the foure Evangelists were full of knowledge and vigilant care They were full of eyes before to looke towards God and behind to looke towards their people and within to looke to themselves A second Argument for the attainablenesse of this progressive fulnesse is the exhortations that occurre in scripture unto it Paul exhorts the Corinthians to be perfect 2 Cor. 13.11 to perfect holinesse in the feare of the Lord 2 Cor. 7.1 and to be abounding in the worke of the Lord 1 Cor. 15.58 The Colossians to abound in faith Col. 2.7 the Hebrewes to goe on unto perfection Heb. 6.1 He beseecheth the Thessalonians by the Lord Jesus to abound more and more to wit in spirituals that is in graces and duties Thirdly there are Prophecies of this progressive fulnesse in the old Testament Esay 33.5 The Lord is exalted Christ is risen and ascended into heaven for he dwelleth on high that is he sitteth at the right hand of the Father And the fruit hereof is the filling of the Church with grace and goodnesse He hath filled Sion with judgement and righteousnesse The spirit shall be powred upon us from on high And the wildernesse shall be a fruitfull field Isaiah 32.15 The desert shall rejoyce and blossome as the Rose It shall blossome abundantly the glory of Lebanon shall be given unto it The excellency of Carmel and Sharon Esay 35.1,2 A fourth Argument is the promise that is made in Scripture of this progressive fulnesse Whosoever hath to him shall be given and he shall have more abundance Our Saviour propounds this promise twice 1. In the parable of the sower unto the having or possession of grace Math. 13.12 2. In the parable of the talents unto the diligent use of grace 1. In the parable of the sower unto the having or possession of grace and then the words may be thus paraphrased Whosoever hath the initials of sanctifying and saving grace the beginnings of faith and repentance unto him shall be given increase thereof Phil. 1.6 and this increase shall not be sparing but very plentifull And he shall have more abundance The good ground the honest and believing heart that heareth the word and understandeth it beareth fruit and bringeth forth some an hundred fold some sixty some thirty Math. 13.23 a sparke shall grow to be a flame That light which at first was but as the dawning shall at last shine more more unto the perfect day He that abideth in me and I in him saith our Saviour the same bringeth forth much fruit John 15.5 And the reason hereof wee may fetch from the second verse of the same chapter Every branch that beareth fruit the father purgeth it that it may bring forth more fruit The * Mr. John Goodwin in his Pagans debt and dowry Arminians will not allow this promise to be restrained unto the elect and the regenerate but would extend it unto the generalitie of mankind unto even the Heathen unto whom the sound of the Gospell never came But this our restraint of the words I shall justify out of our renowned Twisse Vindic. grat lib. 3. pag. 140 141 142. by three arguments first from the caution premised vers 9. secondly from the words immediatly foregoing vers 11. of which they are a confirmation 3. From the words following which are an illustration of them by way of Antithesis or opposition 1. From the caution premised vers 9. who hath eares to heare let him heare Where by eares is meant the inward eare of faith and spirituall understanding Now that they who have eares to heare are the same with our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
None of all these render a man uncapable of being the object of this filling here spoken of of the giving of gifts unto men For such is the objective latitude thereof as that it excludes no times no places nor any condition of men whatsoever q Caeterum mihi non displicet illa quoque interpretatio quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur omnia Christi officia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro persicere Duo enim officiorum genera injuncta fuerunt a patre Christo perficienda primum continebat omnia quae in terris pro nostra redemptione perficienda erant ut pati mori sepeliri Vbi haec perfecit ait apostolus eum ascendisse ut reliqua etiam omnia impleret in caelo scilicei è caelo Inter quae etiam erat hoc de quo immediate loquitur Apostolus de donis scilicet è caelo dandis distribuendis hominibus in Ecclesia Et eò magis jâm haec interpretatio placet quia complectitur etiam superiorem de effundendo suo spiritu donisqúe spiritus S. super omnem carnem sed illa superior non complectitur hanc Certè erant etià m multa alia Christo implenda in caelo è caelo ut supra declaratum est Ergò quia latiùs patet haec postrema eam amplector Zanchy after he hath insisted upon that interpretation which we have now gone over acquaints us with another that he dislikes not and it is that which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand's all Christs offices and render's the word translated fill fulfill discharge or performe For there were saith he two sorts of offices enjoyned Christ by his father The first contained all those things which were to be performed here below on earth for our redemption as to suffer to dye and to be buried c. As soone as he had finished these the Apostle saith that he ascended that he might fulfill all those other offices which remaine to be performed by him in and from heaven for us at the right hand of his father But this is no prejudice unto what we have said in our sence of the place because one of these offices as Zanchy himselfe informeth us was that which the Apostle speakes of immediatly before the giving of gifts from heaven unto men And the reason why he approveth of this interpretation is because it is so comprehensive as that it takes in the former sence concerning the pouring of his spirit and the gifts thereof upon all flesh The last head of arguments is from the prayers for this progressive fulnesse of the saints recorded in scripture from the prayers of petition and from the prayers of thanksgiving for it 1. From the prayers of petition for it which doubtlesse had a gracious answere and returned into the bosomes of those that put them up This I pray saith Paul unto the Philippians that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.9,10,11 We do not cease to pray for you saith he to the Colossians and to desire that ye might be filled with the knowledg of his will in all wisedome and spirituall understanding Col. 1.9 He prayed unto the Lord to make the Thessalonians to increase and abound in love one towards another and towards all men c. 1 Thes 3.12 He puts up also a petition unto the God of peace c. in the behalfe of the Hebrewes to make them perfect in every good worke Heb. 13.21 You have Peter also 1 Pet. 5.10 petitioning for the perfection of such converts of them as were scattered throughout Pontus Galatia Cappadocia Asia Bithynia The God of all grace who hath called us unto his eternall glory by Jesus Christ c. make you perfect stablish strengthen settle you Thus also Epaphras was a petitioner for the spirituall compleatnesse and perfection of the Colossians Epaphras who is one of you a servant of Christ saluteth you alwaies labouring fervently for you in prayers that ye may stand perfect and compleate in all the will of God Col. 4.12 2. From the prayers of thanksgiving for it which if this progressive fulnesse were unattaineable would be but a taking of Gods name in vaine I thanke my God alwaies in your behalfe saith he to the Coâ—inthians for the grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledg c so that ye come behind in no gift c. 1 Cor. 4.5,7 The same Apostle Ephes 1.3,7,8 blesseth the God and Father of our Lord Jesus Christ for that in the riches of his grace he hath abounded tawards us in all wisedome and prudence In the 1 Timoth. 1.12,14 We have him presenting his thankes unto Christ Jesus our Lord because the grace of our Lord was exceeding abundant towards himselfe with faith and love which is in Christ Jesus And thus have I at large proved that the members of Christ shall enjoy every one of them 1. A communion in the fulnesse of Christ's grace in their justification 2. A conformitie unto it in their sanctification I proceed now unto the last thing which I promised in this use to shew that from the premises Christ's members may reape a double comfort 1. against the strength and fulnesse of sinne 2. against their wants in and emptinesse of grace 1. Against the strength and fulnesse of sinne Naturally there is a fulnesse of sinne in us Our powers and members are full of sinne And the very fulnesse of sinne is in them Now where there is a fulnesse of a thing there that thing must needs be exceeding strong How strong are the waters of the sea onely because the sea is full of waters and the fulnesse of waters is there Against this fulnesse of sin now that is in our natures we have comfort nay a full joy and triumph in the fulnesse of grace that dwelleth in Christ for it is imputed to us that is accepted for us And God will make us conformable unto it And therefore it gives us assurance that Christ will quench cure and expell all our sins If in us there be the treasury of an evill heart bottomlesse depths of folly lust and ignorance in Christ there are hid unsearchable riches and treasures of grace and wisedome If corruption in us be of an unbounded rage if we be out of measure sinfull why the grace of Christ is answerably of an unstinted measure The spirit was not given by measure unto him Joh. 3.34 If sin abound in us grace doth much more abound in him Excedit quippe pietas Jesu omnem criminum quantitatem seu numerositatem as Bernard in Vigilia nativitatis Domini Serm. 1. If the
his body the fulnesse of him that filleth all in all And then the meaning of the words is untill the mysticall body of Christ grow to ripenesse and perfection untill all that belong to the election of grace all that be ordained to eternall life be gathered and added unto the Church and untill every member arrive unto a full growth unto a full measure of grace and glory And this I conceive to be the most probable sence of the words for as Cornel. A lapide well observeth the Apostle saith untill we come to a perfect man and not untill we come unto perfect men because he speakes not of Christians considered severally but rather of the whole Church which he compareth unto one perfect man of which man the Church is as it were the body Christ himselfe the soule and head Now when the body commeth unto it's fulnesse of growth the head also commeth thereunto as also the strength vigour quicknance and efficacy of the soule its union with and information of the body which though the soule it selfe be indivisible is divisible and consequently coextended with the body Even so in like manner when all the members that shall be added unto the Church shall come unto their full growth and perfection in grace why then Christ considered under a mysticall capacity as head of his Church may be said to come unto his full growth age or stature too And his union with his Church and members will then absolutely be full and compleate I come in the last place unto the uses of exhortation From the all-fulnesse of Christ's grace we may be exhorted unto two duties 1. Humiliation for the imperfection of our graces 2. Diligence and constancy in the growth of our graces 1. Unto Humiliation for the imperfection that is in our owne graces and to give the better edge unto this exhortation I shall propound two motives 1. The perfection of the holinesse of the second Adam should mind us of that perfect holinesse which we lost in the first Adam And reflexion on such an unvaluable losse cannot but strike the heart of any one with a deepe measure of godly sorrow that is not ignorant of the worth and necessity of grace 2. All aberrations from the rule are blemishes and therefore seeing our graces fall so infinitely short of that perfection which is in the patterne of grace Christ Jesus all our graces are defective and sinfull and so present matter for spirituall mourning Can we behold the Sun of righteousnesse and not blush at the menstruous rag's of our own righteousnesses Can we looke upon the bottomlesse fountaine of holinesse in Christ and not be ashamed of our shallow brooke that would soone waxe dry if it were not continually supplied from the aforesaid fountaine Alas what are our drops unto his ocean our sparks or beames unto his sunne His gifts and graces were in comparison of ours unmeasurable God gave not the spirit by measure unto him But what a narrow measure is there in the brightest gifts and endowments of the most glorious saints that ever lived upon the face of the earth And this measure ariseth from mixture with contrary lusts and corruptions The Holy Ghost replenished the heart of Christ from the very conception The word was no sooner made flesh but it forthwith was full of grace and truth But Satan hath filled our hearts from the very wombe with a body of sin and death armies of lusts and corruptions like the Midianites which lay on the ground like grashoppers for multitude Judg. 7.12 As soone as we were conceived we were forthwith full of all the seeds of sinne ignorance and errour In Christ were unsearchable riches of grace But we are like the foole in the Gospell Luk. 12.21 that was not rich towards God Like the Church of Laodicea Revel 3.18 that was wretched miserable poore blind naked In him were hid all the treasures of wisedome and knowledge In us there are to allude unto the expression of the Prophet upon another occasion Esay 45.3 treasures of darknesse the treasury of an evill heart Math. 12.34,35 The sonne of man was cloathed with a garment of holinesâ—e downe to the foote Revel 1.13 Whereas the robe of our graces is farre more narrow and scanty then the filthy garments of our corruptions Christ was a lambe without blemish and without spot Whereas alas there is a spot in the dearest Children of God Deut. 32.5 the spot of Originall and Actuall sinne their purest graces and most spirituall duties are bespotted and distained by the adhesion of sinfull lusts and corruptions The eyes of Christ are pure white and precious like orient Jewels or sparkling Diamonds His eyes are as the eies of doves by the rivers of water washed with milke and fitly set or as it is in the margent sitting in fulnesse that is fitly placed and set as a precious stone in the foile of a ring Cant. 5.10 But now our eyes are not onely darke and dimme but impure and uncleane 2 Pet. 2.14 full of Adultery Grace was poured into his lips Psal 4.2.5 his lips are full of grace t is in the old translation But now our tongues are full of deadly poyson Jam. 3.8 Our mouthes are full of cursing and bitternesse Rom. 3.14 God anoynted Jesus Christ with the holy Ghost and he went about doing good c. Acts 10.38 But that the greatest part of men have received no such anoynting is witnessed by their unactivenesse for the glory of God and good of the Church They are as unprofitable burdens unto the earth as the Sodomites whose iniquity was fulnesse of bread and the abundance of Idlenesse Ezek. 16.49 2. We may hence be exhorted unto diligence and constancy in the growth of our graces For let our progresse in them be never so great yet still we shall come farre behind out patterne and never be able here to reach his all-fulnesse Those that learne to write will labour to come as nigh their copy as they can And in all handy-crafts learners endeavour a full conformitie unto their rules and patternes And therefore we may conclude that we can never be too conformable to the holinesse of Christ which God hath propounded unto us for a samplar to imitate He was full of grace and therefore we can never be gracious enough In him were hid all the treasures of wisedome and knowledge And therefore we can never be knowing enough We desire a full conformitie unto the glory and happinesse of Christ And therefore it is very irrationall to thinke upon a stay or stoppe in the way thereunto to wit a conformity unto his grace and holinesse What is spoken of the degrees of grace and light in the Church Cant. 6.10 may be applied unto every Christian In his first conversion he looketh forth as the morning When he arriveth unto further maturity he is faire as the moone that hath a mixture of spots with her fullest light But in the state of glory he will
merit spirit knowledge power and glory 2. Such as he communicateth unto us the riches of justification sanctification and glorification 2. To unfold the Metaphor riches imply 1. plenty 2. plenty of things that are of price and value 3. These riches are said to be unsearchable because undiscoverable by the meere light of nature though never so much improved and because incomprehensible by the light of grace though never so much raised Now to apply all this to our present purpose here be three things in the object of a ministers study and worke to set forth the dignity of his office 1. Largenesse 2. Preciousnesse 3. Mysteriousnesse 1. It is a large wide and extensive object Riches and riches so unsearchable as that they can never be counted or summed up by any created understanding 2. It is a precious and rich object riches and riches of Christ Unto all riches things of worth are required But these riches are of an extraordinary nature they are of Christ and therefore divine and heavenly Lastly it is a mysterious deepe and abstruse object The riches of Christ are unsearchable for nature â—an make no discovery of them at all and even grace can make but a very defective and inadequate discovery of them We know but in part 1 Cor. 13.12 2. From the all-fulnesse that dwelleth in Christ I shall inferre and presse two Exhortations The first shall be unto those that as yet have no interest in Christ Because there dwelleth in him all-fullnesse therefore he is an all-satisfying object an object that will quiet and content the soule of a man and therefore hence they may be exhorted unto a most diligent appliance of themselves unto those meanes by which God ordinarily unites unto Christ those whom he hath given him among'st the sonnes of men Out of Christ it fareth with a soule as with Noah's dove at her first sending forth before the waters were abated from off the face of the ground She can find no rest for the sole of her foot Gen. 8.8,9 All the honours and preferments that the most ambitious hopes can fancy to it selfe All the riches treasures that both the Indies can afford the treasures of darkenesse and hidden riches of secret places Esay 45.3 the precious things of the earth and the fulnesse thereof Deut. 33.16 the fulnesse of the wine presse Numb 18.27 the hid treasure with which God filleth the belly of the men of this world Psal 17.14 to be filled with the finest or fat of the wheat Psal 147.14 All these cannot yield full satisfaction unto a reasonable soule in that they will still prove improportionate unto it's na ure which is spirituall and to it's capacity which is boundlesse and therefore must needs leave the soule unquiet the mind unsatisfied alwaies flitting from one thing unto another the desires still roving and restlesse still longing after higher honours and more riches And therefore as our Saviour saith a mans life consisteth not in the abundance of the things which he possesseth Luk. 12.15 But now Christ and his fulnesse are proportionable both unto the spirituall nature and boundlesse capacities of our soules and therefore abundantly satisfactory 1. Vnto their spirituall nature that his fullnesse will suite and fit well enough in that it is spirituall His riches treasures his feast of fat things of fat things full of marrow c. Esay 25.6 are all spirituall 2. Vnto their boundlesse capacitie for his fulnesse is an all fullnesse in some particulars of it there is an absolute infinitenesse as in the fulnesse of his God head in the fulnesse of his satisfaction merit therefore there is in it an all-sufficiency to satisfie the desires of the soules Hereupon he is tearmed the desire of all nations Hag. 2.7 not onely a person desired or desirable in the concrete but desire in the abstract Now this importeth saith Bishop Lake upon the words that he is totus desiderabilis altogeather and in every part desirable and totum desiderabile whatsoever the heart of man can desire all that can be desired Esau said unto his father hast thou not reserved a blessing for me hast thou but one blessing O my father Blesse me even me also O my father Gen. 27.36,38 There is no colour for any such language unto Christ for in him dwelleth all-fulnesse of blessings blessings enough to satisfie the desire of all believers in all nations He hath reserved a blessing for the Gentiles so that they partake of the roote and fatnesse of the olive-tree Rom. 11.17 Plutarch in the life of Phocion When a certaine Gentlewoman of Jonia shewed the wife of Phocion all the rich Jewels and precious stones she had she answered her againe all my riches and Jewels is my husband Phocion Every believing soule hath farre greater reason to speake thus of it's husband Christ for in him it is pessest of such unsearchable riches and treasures as that in comparison of it all the wealth in the world is but drosse and dirtâ— It hath a share in his all-fulnesse and therefore it will set downe its rest and enjoy full satisfaction with the Martyr it will cry None but Christ none but Christ With the Psalmist It will say whom have I in heaven but thee and there is none upon earth that I desire besides thee Psalm 73.25 I wish for nothing but this that I may alwaies feed on relish and tast of thy sweetnesse fatnesse and fulnesse Unto this proportion that is in Christs fulnesse unto the soule adde we in the next place the perpetuitie hereof Christ is as a suitable so an eternall good unto the soule For this all-fulnesse will dwell in him unto all eternitie He is that tree of life spoken of Revel 22.2 that shall beare twelve manner of fruits and yield her fruit every moneth He shall be no wither'd no barren tree but fruitfull and the fruit that he shall beare shall be precious He shall be a tree of life Next it shall be plentifull twelve manner of fruits Unto it lastly there shall agree a lasting verdure and freshnesse It shall yield fruit every moneth There shall be with it a perpetuall Autumne A Spanish Ambassadour when the Venetians made ostentation unto him of their vast and replenished treasurie he told them that their treasurie had no roote and therefore might soone be drained But the treasury of his master had a roote the mines of America so that when his coffers were emptie he could quickly replenish them againe All terrestriall treasures and riches are rootlesse and therefore may be consumed and end in want and poverty But the spirituall riches and treasures of a Christian have an eternall roote in the heavens the all-fulnesse that dwelleth in Christ and therefore can never be exhausted although they may be much diminished when by sins of presumption they put a stop unto some influences of this unwithered roote What hath been said serveth to shew us the miserable estate of