enlivening the soules of men graciously reigning and ruling within them plentifully ministring all spirituall and heavenly gifts unto them k Rev. 7.15 Hee that sitteth on the throne saith Saint John shall dwell among them they shall enjoy his grace and favour here and his glory hereafter The God-head dwells in the humane nature of Christ by personall and perpetuall union of both natures and this is the dwelling here spoken of Whence wee see that Doctr. Christ is God and man in one person by an inseparable union The pillar which conducted Israel was a fire and a cloud yet both but one Pillar Christ the great conductor and guide of Gods Israel is God and likewise man yet in both but one person therefore called l Isa 7.14 Immanuel God with us or God made flesh noting the union of his two natures in one person and his office of mediation between God and Man being the authour of salvation both temporall and eternall to the soule and body of man The Temple was a type of Christ stone without and gold within Christ was flesh without according to his humane nature full of resplendent glory and divine majestie within in respect of his divine nature In the Temple the glory of God appeared the Temple was filled with it in the flesh of Christ the God-head inhabiteth most gloriously replenishing it The m Iohn 1.14 Word sayth Saint John was made flesh and dwelt among us and wee beheld his glory as the glory of the onely begotten of the Father full of grace and truth The Word was made flesh not by bare and naked inhabitation in the flesh presence with the flesh affection to the flesh or grace and dignity conferred on the flesh nor by conversion of the word into flesh or commixture of the Word with the flesh but by the assumption of our flesh into the unitie of his person the hypostasis or subsistence of the Sonne being made the hypostasis or subsistence of the flesh assumed the flesh subsisting in the person of the Word The Apostle makes mention of the Sonne thus speaking to the Father n Heb. 10.5 Sacrifice and offering thou wouldst not but a body hast thou fitted me by incarnation by uniting it to my person and this union is not a union of two persons in one Christ but of two natures in one person the subsistence of the word is so communicated to the flesh that the Word and flesh are one person the naturall properties and operations of both natures remaining distinct and without confusion the divine and humane nature are both united the humane nature is assumed the divine nature is the assument not the person but the nature of man not man but the humanitie is taken by Christ into the unitie of his person otherwise hee should not bee one but two persons not one but two Christs The Scripture therefore calles him Davids o Mat. 22.45 Sonne and Davids Lord because hee is both God and Man in one person And this union is without mutation of the divine Person without division confusion or separation of the natures the union is everlastingly permanent Of this Christs appearing to the Fathers of old in the shape of man were Praeludiums Symbols and this was also typified by the Tabernacle of Moses in the Desert that being a type of Christs assuming our flesh and dwelling amongst us as in a Tabernacle The Tabernacle was a testimony of Gods presence with his people p Luk 1.18 78 79. God by his Sonne made flesh doth testifie himselfe to bee graciously present with us The people came to the Tabernacle to worship invocate and offer their Sacrifice unto God God will not bee invocated and adored by man but in and through Christ manifested in the flesh of man And it was necessary that Christ should be God and Man in one person 2 Grounds hereof In regard of the exaltation of the humane nature of Christ above all creatures all Men and Angels 1. Christs exaltation Saints and Angels are one with God and Christ by gracious qualities consent of will and opinion and mysticall conjunction the humane nature of Christ is one with his divine person by a more transcendent eminent and immediate conjunction being assumed into the unity of his person Ioseph was exalted above his brethren above all the Nobles in the Court of Pharaoh Christ even according to the flesh is exalted above all men yea above all the Angels the choycest Nobles of him that is the King of kings From this personall union is derived an incomprehensible communication of all divine and heavenly gifts to the humane nature of Christ an unction above q Ps 45 7. all his fellowes like that of Ioseph to Benjamin five times as good many degrees more excellent then that which is bestowed on his brethren whether Angels or Men the Spirit being given unto him r Ioh. 3.34 above measure having all heavenly fulnesse like the fulnesse of light in the Sunne or waters in the Sea From this union the humane nature obtaines the honour of adoration yet not of the flesh as flesh but of the God-head in the flesh the God-head and the manhood making but one person in the Sonne and hee is said to bee set downe at the right hand of God being made so Å¿ Heb. 1.4 much better then the Angels as hee hath by inheritance obtained a more excellent name then they the Angels being servants Christ a Sonne both by eternall generation and hypostaticall union 2. Mans salvation In regard of mans salvation Such was mans necessitie of Christs incarnation of his assuming mans flesh into the unity of his person that hee could not bee saved but by such a Redeemer as was both God and Man in one person First the Majesty of God the poverty and indigencie of man the greatnesse of the evill to bee removed and the greatnesse of the good to bee restored required that mans Redeemer should bee God Such is the Majesty of God that none could interpose himselfe but hee that is one with the Father the Angels could not they themselves have need of a mediator of t Col. 1.16 17. union and confirmation they themselves compared with God are not u Job 15.15 pure in his sight and therefore they w Isa 6.2 cover their faces how much lesse can man doe it when not one of them is x Rev. 3.10 righteous The evill to be taken away sinne and the consequents of sinne the wrath of God the power of Satan death temporall and eternall are a disease of that difficultie that none can cure it a fire of that heat that none can endure it a burthen of that weight that none can stand under it but hee that is omnipotent for by whose passion can the offence of an infinite Majestie bee expiated but by his who is also infinite By whose intercession can the wrath of God be appeased but by his
light but the Sunne is more full the Rivers be full of waters but the Sea is more full their fulnesse is not communicable to others they cannot derive their graces to others but Christ as a head and fountaine imparts his fulnesse to others and therefore the Apostle saith here of him In him dwelleth the fulnesse of the God-head bodily and yee are complete in him who is head of all Principality and power The Apostle having dehorted and disswaded from hearkning to receiving Christs fulness the ground of the Apostles dehortation from humane doctrine and embracing the doctrines traditions devices and inventions of men as from emptie Lamps wherein is no light to discover sin to reveale God in Christ to make man wise unto salvation as from woodden swords fairly guilt and flourisht over but having no edge no power to penetrate the heart to hew downe sinne to cast downe the holds of ungodlinesse as from broken Cisternes wherein is no pure and living water to refresh the soule to satisfie the thirst thereof as from Chaffe wherein is no nourishment to strengthen the inward man and as from false Physicke wherein is no vertue to heale the breaches of the soule and to cure the wounds of the Conscience Having disswaded from this by an argument drawne from the vanitie emptinesse idlenesse unprofitablenesse and deceitfulnesse of such doctrines and observations hee here perswades by another argument drawne from the perfection and fulnesse of Christ In Christ is the height of all perfection such perfection that no more can bee added to him in him meets the fulnesse of all perfections as of beames in one Sunne and lines in one Center and rivers in one Ocean Whatsoever fulnesse or perfection can bee mentioned desired imagined it is to bee found in him It is absurd to runne to a rotten Cisterne for water having by us a full and living fountaine to goe to a glow-worme for light having the Sunne to guide us It is a great folly to have recourse to humane traditions Philosophicall doctrines vaine and empty ceremonies having Christ in whom dwelleth the fulnesse of the God-head bodily and in whom we are complete In the words wee have a double plenitude or fulnesse The first of Christ A double Fulnesse vers 9. The second of his members vers 10. The first is originall absolute independent the second communicated derivative and borrowed The first is the fountaine the second the streame the first the root the second the branch the first is of the head the second is of the members the first is like the fulnesse of the Sunne the second is like the fulnesse of the Starres the first like the fulnesse of a King the second like the fulnesse of a Subject the former like the fulnesse of the Lord and Master of the house the later like the fulnesse of a Servant in the house For in Christ dwelleth all the fulnesse of the God-head bodily and wee are complete in him who is head of all principality and power First of the former of these Anâ—lysis the plenitude and fulnesse of Christ For in him dwelleth the fulnesse of the God-head bodily In the words wee have 1. Terminus connexionis First a terme or note of coherence For which is a particle redditive rendring the reason of the foregoing sentence Beware lest any man spoyle you through Philosophy and vaine deceit Be not a scholler in their schoole understand not beleeve not adore not after their doctrines there is no need of having recourse to them you have all in Christ For in him is the fulnesse of the God head all fulnesse appertaining to life and happinesse is to bee found in Christ Jesus 2. Subjectum Secondly here is a subject in him in Christ in his person as he is the Sonne of God by eternall generation as he is God and Man in one person as hee is Mediatour a middle person between God and Man by divine ordination by his office of mediation In Christ is such perfection that there needs no addition 3. Actus Thirdly here is the act dwelleth an act of duration Christs humane nature and his God-head are never separated Fourthly 4. Tantum here is the matter which is in Christ and that is a fulnesse a perfection the highest perfection the greatest fulnesse the fulnesse of any thing is the excellencie of the thing fulnesse of corne in the eare fulnesse of branches and fruit on the tree fulnesse of children in the house as of arrowes in a quiver fulnesse of light in the Sunne fulnesse of pretious substance in a pearle is the excellencie of the eare the tree the house the Sunne the pearle divine and incomprehensible fulnesse is the excellencie of Christ Jesus above others Such is Christs fulnesse that in comparison thereof the fulnesse of all creatures is but emptinesse 5. 5. Quale Here is the qualitie or condition of Christs fulnesse The fulnesse of the God-head a fulnesse communicable to no creature In Saints and Angels there is a finite fulness of divine qualities in Christ there is the infinite fulness of the divine essence a fulnesse by which d Heb. 1.4 hee hath obtained a more excellent name then the Angels Hee that partakes of God above others is more excellent then others the Lord Jesus is farre exalted above all creatures Sixtly 6. Modus here is the manner how this fulness dwelleth in Christ Bodily not seemingly but really truly and in deed not figuratively and in shadow as hee dwelt in the Temple but completely not by power and efficacie as hee dwelleth in all creatures nor by grace as in the Saints nor by glory as in the blessed in heaven but Essentially Substantially the humane nature being assumed into union with the person of the Word Great is the difference between the dwelling of the God-head in Christ and in his members Such is the presence of the fulnesse of the God-head in Christ that hee is abundantly able to fill all that come unto him CHAP. II. Declaring the vanity of joyning humane observations to Christ Jesus 1. Terminus connexionis BUt first of the terme of connexion the particle For rendring the reason why wee should abstaine from all forraigne and strange guides to direct us from all the rotten pillars of humane inventions to support us and from the broken Cisterne of all the traditions and observations of men to fill us to perfect us to promote the welfare of our soules for or because in Christ there is all fulnesse and therefore no cause no need of stepping out from Christ of casting our eyes abroad on other lights of joyning other things to Christ of mixing and mingling other things with Christ Whence we learne that Such is Christs fulnesse Doct. that men ought not to joyne to him other Doctrines and observations to further their eternall happinesse Such is the fulnesse of the light of the Sunne that the traveller need not joyne
fathers house Hee that feeds on the huskes of forraine and strange doctrines will starve his soule if hee returne not to God his fathers house where is heavenly bread enough man may feed on these plentifully and yet like Pharaohs leane b Gen. 41. kine after their eating up the fat be as leane as ever Fourthly they pacifie not Like Iobs friends they are miserable c Iob 16.3 comforters they d Zach. 10 2. comfort in vain The e Mark 5.29 woman in the Gospel spent all upon the Physitians and yet could not be cured untill she came to Christ there is no cure for wounded consciences unlesse they come to Christ Jesus Fifthly f 2 Corin. 11.3 they deceive as the Serpent deceived our first parents and as g 2 Kings 18. Rabseca would have deceived Ezekiahs subjects Sixthly they allure and draw to sinne as the h Prov. 7. harlot allured the young man Seventhly they impoverish the soule as by meanes of a whorish woman a man is brought to a morsell of bread Eighthly they captivate and bring the soule into bondage make man the servant of men the servant of corruption as Delila by her singing caused Sampson to sleepe and cut off his lockes Ninthly they adulterate the true doctrine of Gods Ministers as tares corrupt the wheat and as a little leaven doth season the whole lumpe Tenthly they derogate from the dignity and honour of Christ Eleventhly they deny Christs authority by making men our Lords and Masters Twelfthly they deny Christs wisedome by setting up other rules to direct us as if Christ had not wisedome enough to guide us O then hold fast that forme of doctrine which Christ hath taught you walke in that light which he hath set up to conduct you and beware of making the doctrines of men the rule of faith or life feed not on them lest they poyson you build not upon them lest they sinke under you leane not on them lest they pierce you walke not after them lest they deceive you but take all your direction from Christ Jesus in whom is all fulnesse This must teach us to suffer our selves in all things to bee guided by Christ 2. An admonition to wait on Christ receive all direction from him to wait upon him to take all our direction from him As Moses received the whole patern of the Tabernacle from the Lord and accordingly framed it so let us receive the whole paterne of our faith and life from Christ accordingly beleeve walke repent and obey Let us wait upon him and receive our commission from him as i 2 Sam. 18. Ahimaas sometime waited upon Ioab and ran when he bid him Let us feele Christ in his fulnesse shining into our hearts as the Sunne in the fulnesse of his strength shineth into the aire filling us with such divine and heavenly light that we may see our owne vilenesse as a man in a glasse beholds his spots that wee may discerne the things that differ as in the day men discerne colours that wee may bee humbled in the apprehension of our owne unworthinesse as Paul fell unto the ground when the light shined about him that wee may know and feele the vanitie and emptinesse of the creature as the children of the Nobles knew the k Ier. 14.4 emptinesse of the pits when they came and found no water in them as Iacob knew the vanity of Laban having changed his wages ten times that we may see the necessitie we have of Christ as the Elders of Gilead saw the need they had of Ieptha and the Gibeonites their need of Iosua that we may behold God in Christ as a Father regenerating us as a King of mercie pardoning us as a gracious friend coÌ„ming neare unto us bestowing all heavenly gifts upon us enriching us with all blessings in Christ Jesus that we may have a cleare apprehension of Christs beauties and bee thereby drawne to value him above all treasures to love him above all friends to honour him above all commanders to desire him above all riches to solace our selves in him as in the Paradise of all our comforts to stay upon him in all distresses to intend him in all our undertakings to meditate upon him at all seasons receiving daily more and more of the fulness of his grace that at length wee may reigne with him in the fulness of his glory CHAP. IV. Setting forth the beautie of all divine and heavenly fulnesse in Christ THe second thing in these words is the Subject in which all fulnesse dwelleth Subjectum and that is in him in Christ in the person of Christ as God and Man in one person in the humane nature assumed into the unity of the second person in the body of Christ as in a * In corpore Christi ceu in Templo Temple saith Augustine Corpus Christi verè est Templum in ipso enim voluit habitare corporaliter tota plenitudo deitatis saith Cyril The body of Christ is truly a Temple for in it would all the fulnesse of the God-head dwell bodily From whence we learne that Doct. All Divine and Heavenly fulnesse is to bee found in Christ Iesus All the fulnesse of the land of Egypt was to bee found with Ioseph All the fulnesse of God of grace of peace of glory is found with Christ It l Col. 1.19 pleased God saith Saint Paul that in him should all fulnesse dwell the fulnesse of wisedome righteousnesse holinesse and of all good things have their abode and dwelling in Christ in him they are found in their complete perfection and Christ is said to m Ephes 1.23 fill all in all The Sunne filleth all the Starres with light the Sea filleth all the Rivers with waters Christ filleth all the creatures with a naturall fulnesse Christ filleth all the children of God with a spirituall and heavenly fulnesse and of his fulnesse they are said to n Joh. 1.16 receive as streames from the fountaine branches from the root and members from the head Grace for grace The grace of the new Testament for the grace of the old permanent for shadowish grace or rathâ—r grace upon grace one grace of the Spirit after another the Spirit of Christ daily powring a new increase of grace upon us Such is Christs fulnesse that he more and more filleth the soules of his servants and this fulnesse of Christ is sometimes expressed by likening Christ to a Store-house wherein is all treasure in o Col. 2.3 whom are hidden all the treasures of wisedome to a p Rev. 2â— 2 Tree on which growes all varietie and fulnesse of fruit to a q Rev. 19.16 King for the fulnesse of his majestie glory dignity excellencie All creatures are but beggers in comparison of Christ Jesus to a man that keepes open house for his fulnesse freenesse readinesse to communicate to hungry soules r Isa 55.1 Ho saith the Lord by the Prophet every
who is the best beloved Son of God By whose strength can Satan with all the powers of darknesse bee vanquishâ—d but by his who is stronger then all the Divels Who can overcome death but hee that hath the power of death The good things to bee restored are perfect righteousnesse adoption the image of God the gifts of the Spirit life eternall and the like Now who can make man righteous but hee that is Righteousnesse it selfe Who can make men the sonnes of God by grace but hee that is the Sonne of God by nature Who can restore us to the image of God but hee that is the invisible image of God Who can give us the Spirit but hee from whom the Spirit of God proceedeth And who can give man eternall life but hee that is life it selfe And thus it behoved mans redeemer to be God Secondly the Justice of God which as it leaveth not sinne unpunished so it punisheth it not but in that nature which hath sinned required that hee should bee man And thus hee that knew y 2 Cor. 5.21 no sinne was made sinne for us that wee might bee made the righteousnesse of God in him And hee must bee God and Man in one person that hee might bee a middle man betweene God and Man and doe the thiâ—gs which were to bee performed with z Heb. 5.1 God and also with men And thus there was a necessitie that the fulnesse of the Godhead should dwell in the humane nature of Christ and that hee should bee God and man in one person Doth Christ dwell in mans flesh Use Hath hee assumed mans nature into the unity of his person The honor and exaltation of mans nature then behold the honour of man how wondrously Christ hath exalted the nature of man Man that by his sinne hath made himselfe extremely base and ignominious is exceedingly honoured by Christ Jesus even above all the residue of the creatures for hee tooke not on him the a Heb. 2.16 nature of Angels but the seed of Abraham Hee often used the Angels as his ministers and instruments but tooke them not into the unity of his person they have indeed a neere and sweet communion with him but the nature of man alone hath the prerogative and glory of being one with Christ personally Ambrose saith * Honorem hunc digniâ—atem humanae naturae Deus Dei filius contribuit ut Deus homo una persona esset God the Sonne of God hath given this honour and dignitie to the humane nature that God and man should bee one person Great is the honour that comes to man by Christs incarnation it is onely the Lord Jesus that makes man honourable and glorious the Sunne is the glory of the world the head is the glory of the body the crowne is the glory of the King the flower is the glory of the garden b Prov. 17 6. Childrens children saith Solomon are the crowne of old men and the glory of children are their fathers but when all is done the glory of a Christian is Christ Jesus hee that commeth neerest unto Christ and is most entirely united to him is of all persons the most honourable and glorious These are a c 1 Pet. 2.9 royall Priesthood a chosen generation a peculiar people called out of darknesse into a marvelous light Women suppose it a great glory to bee taken into wedlocke by rich men and Nobles Men repute it a high honour to be received into the favour and fellowship of Princes Servants have high thoughts of their being made companions of their Lords and Masters but true glory full abiding glory commeth unto man by his being received of Christ by his having union communion with Christ hee alone is truly honourable and everlastingly noble that hath Christ graciously dwelling in him he hath the honour of a d Iohn 1.12 Sonne of God by regeneration and adoption the honour of a e Iohn 15.15 friend of God for Gods familiar and full imparting of his mind and secrets to him the honour of a f Rom. 8.37 Conquerour for the victory which Christ gives him over the Divell the world and his owne corruption the honour of a g Ephes 5.30 Spouse for Christs spirituall wedlock with him the honour of an h Rom. 8.17 heire for his free participation of all the good things of his heavenly Father and the honour of a i Rev. 1.6 King for the spirituall dominion which hee hath over himselfe and the world Were man sensible of the honour that comes by the participation of Christ Jesus hee would never so strive for worldly honours nor entertaine such dishonourable thoughts of the wayes of Christ and his servants The state of that man doth ever at last prove most dishonourable and base that thinkes to enoble himselfe without Christ Joseph brought his brethren and presented them to Pharaoh King of Egypt hee accepted them bad them dwell in the k Gen. 47.6 best of the land and commanded that the men of activity among them should be rulers over his catell through Christ wee come nigh to the great King of heaven and earth hee accepts us hee bestowes his best blessings upon us and makes us spirituall rulers over all worldly vanities and our owne affections Very great is the honour that God dispenseth unto man through Christ his Sonne Mans care to preserve his honor And O how great should the care of man bee that is thus honoured by Christ not to dishonour himselfe by wallowing like a swine in the mire and filth of sinne by bowing downe to the world as Gideons l Iud. 7. thousands to the waters by enthralling himselfe to the Divell and his owne lusts as sometimes Dalila cut off Sampsons m Iud. 16. lockes and made him a slave to the Philistines O man doe not dishonour that nature of thine which Christ hath so honoured doe not debase that which Christ hath exalted doe not unite and joyne thy selfe in communion with the Divell and the dung and drosse of the world Christ having taken mans nature into the unitie of his person as a pledge of thy future exaltation doe not bow downe thy soule and exalt thy lust as Solomon sometimes saw n Eccl. 10.17 servants on horse-backe and Princes walking on foote But as Christ hath honoured thee Manner how man must preserve his honour Non est digâ—um ut inde exigas honorem unde refugis laborem so maintaine thy dignity and spirituall glory by purging thy selfe from sinne as a living spring doth purge it selfe from pollution by contending mightily against all the oppositions of grace as a Souldier in the day of battle by being industrious in the works of holinesse as hee that labours for great wages a Christians labour is his honour by shining as the Sunne with light by being full as the tree with fruit by abounding as the sea with waters As the nature
on earth besides him and is as a crowne of glory in the hand of the Lord Isa 62.3 and as a royall Diadem in the hand of his God Joh. 1.12 Rom 8.18 Rev. 1.6 All that have Christ are sonnes of God heires of heaven spirituall Kings hee is most honourable and glorious that comes nighest unto Christ that receiveth most of Christ it is not naturall birth but new birth not worldly abundance but heavenly fulness that honors man in Gods presence * Sola apud Deum libertas est non servire peccatis summa apud Deum nobilitas est clarum esse virtutibus Rev. 12.1 The onely freedome with God saith Ierome is not to serve sinne and with God to excell in vertue is the highest nobility Most honourable and glorious is the description of the Church represented by a woman clothed with the Sunne a crowne of twelve starres on her head and the Moone under her feet That mans condition is questionlesse most honourable that hath the Sunne of righteousnesse clothing him the starre of Gods word guiding him and all the things of the earth put under him 5. The having of all things Fifthly hee that hath Christ hath all shee that is wedded to the Master of the house hath all the house Man by his spirituall wedlocke with Christ hath interest in all the things of this great house of the world Of such as have Christ the Apostle saith All things are yours 1 Cor. 3.22 23. whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods All things are yours all the creatures here below are yours as your servants to doe service to you as all the servants of the house are under the mistresse of the house the Angels are also yours to minister to you as the Nobles of the land are the Queenes to attend and wait upon her All things are appointed for your good for your edification supportation and comfort Whether Paul or Apollo or Cephas all the Ministers of God from the highest to the lowest are yours as lights to guide you pastors to feed you with knowledge and understanding as shepheards to gather you home to Christ as physicians to heale you as builders to hew and square you as husbandmen to manure and dresse you as the friends of the Bridegroome to wooe you to perswade and betroth you to Christ All the ordinances of God are yours as a schoole to instruct you as a Banquetting house to feed you as an Artillery house to furnish you with spirituall armour as a Bethesda to heale you All these are for your sakes for your good The world is yours as a house for you to dwell in a countrey for you to live in for a season All the goods of the world are yours to use as the things of the house are the wives to use they are all sanctified unto you All the malice and opposition of the world is yours to weane you from the earth to drive you home to Christ to exercise your graces and sweeten unto you Christ Iesus The fulnesse pompe and glory of the world is yours to try your sobriety humility vigilancie and moderation in all things Not onely all things are yours but all conditions whether life or death life is yours the time of life is yours to learne and know God to get assurance of another life The prosperity of life is yours to bee thankfull to God for it the troubles of life are yours to learne to beare the crosse with patience All the severall estates and conditions of life are yours in each of them to shew your subjection and obedience unto God Death is also yours to put an end to all your miseries as a Physician to cure all your diseases as a haven of peace after all tempests as a place of rest after all labours as the red sea to Israel drowning all sinnes ending all sorrowes and giving entrance into endlesse joyes as the red sea drowned Pharaoh and the Egyptians and proved a safe passage to the Israelites and gave them occasion of great triumph and exultation Things present and things to come are yours present things are yours present good things are yours to behold God in them to praise God for them to serve God with them to doe good to others by them present afflictions are yours to try you to humble you to purge you to sweeten the meditation of Christ and heaven to you present sinnes are yours to make you vile in your owne apprehension to drive you out of your selves to let you see the necessarie use of Gods ordinances and the necessity of Christ Jesus Things to come are yours afflictions to come are yours to prepare for them sinnes to come are yours to prevent them heaven and happiness to come are yours to sustaine and comfort your selves with the thought and beleefe of them All things of whatsoever kinde or nature are yours and you are Christs Christs servants to obey him Christs Spouse to love him Christs members receiving all from him possessing all in him and Christ is Gods subordinate unto God as Man and Mediator between God and Man Here are all the latitudes of a Christians riches his having of all in Christ Jesus Let the proud man with Nebuchadnezar blesse himselfe in his stately palace let the mighty man with Golâ—ah boast himselfe in his tall stature and strong armour let the valiant man with Senacharib magnifie himselfe in his victories and the covetous blesse himselfe with him in the parable in having his barnes full but let the Christian pronounce himselfe happy onely happy truly happy fully happy everlastingly happy in his having of Christ for Christ Jesus is mans sole and joyfull constant and most glorious happinesse because in him dwells all fulnesse even the fulnesse of the Godhead bodily The last thing in this verse is the manner how the fulnesse of the Godhead dwells in Christ and that is bodily in the body or humane nature assumed in that the fulness of the Godhead dwelleth Omnis plenitudo divinae narae in corpore ejus inhabitat All fulness saith Ierom of the divine nature dwelleth in his body And the Apostle addeth this word bodily 1. To put a distinction betweene the dwelling of the Godhead in the humane nature assumed and in the Saints in them the Godhead dwels by the communication of vertue but in this the Godhead dwels personally by the coÌ„munication of the person of the Son to the humane nature 2. This the Apostle addeth to shew that Christ according to his humane nature is head of the Church by reason of the personall inhabitation of the Godhead in the flesh 3. To declare the full and open manifestation of God in Christ God did often manifest himselfe unto men in shadowes and in powerfull and mighty workes but in Christ he hath manifested himselfe most fully dwelling
one that thirsteth come yee to the waters and hee that hath no money come buy and eate yea come buy wine and milke without money and without price Sometimes to a Fountaine in whom is all plenty of water Sometimes to the Å¿ Cant. 2. â— Rose of Sharon and the Lilly of the vallies for the surpassing beautie and transcendent excellencie of graces in himsâ—lfe and for the sweet and plentifull pleasant and delightfull communication of himselfe to the soules of his people Sometime to the Apple tree among the trees of the wood for his dignity worth and excellencie above other persons as the Apple tree excells the trees of the Forrest in comfortablenesse of shadow sweetnesse of smell pleasantnesse and plenty of fruit and the Spouse describing thâ— height fulnesse and perfection of the excellencies of Christ her Bridegroome saith of him thâ—t hee is t 〈◊〉 â— 5 white and ruddy the fairest of ten thousand white for his innocencie in himselfe for his victory peace joy and comfort in his God and for his administration of grace and mercie to penitent and beleeving sinners and ruddy for the imputation of our sinne unto him for his suffering and for his justice to punish his enemies and the fairest of ten thousand for his beauty majesty authoritie worth and fulnesse surpassing all Men and Angels The Lord Jesus is exceeding glorious in the eyes of his unfained friends and lovers hee is indeed beautifull onely in their eyes who love him The more man loves him the more cleare and comfortable is his apprehension of that fâ—â—â—esse which is in him This perfection and fulnesse of Christ was shadowed in the high Priest being washed with u Exod. 29.7 water and annointed with holy oyle signifying Christs sanctity and his unction with the oyle of gladnesse above his fellowes The high Priest having his loynes w Exod. 28.2 covered with cleane linnen his body gloriously apparelled and a holy crowne upon his head signifying the clothing of Christs humanity with true holinesse the adorning of it with perfect righteousnesse and the crowning thereof with Majesty as King of his chosen This was likewise figured by the Temple that was a stately and glorious edifice full of light in it was the Arke there God appeared and filled it with his glory so is the fabrick of Christs humane nature immaculate and spotlesse full of heavenly knowledge the full treasure of true wisedome grace and knowledge being hidden in him the God-head personally there x Ioh. 1.14 dwelling and filling him with all grace and glory This was also signified in y Gen. 39.6 Ioseph Ioseph was a beautifull person Christ is fairer then the children of men There was none like Ioseph in understanding and wisedome in whom the Spirit of God was as in him Vers 38. there is noâ—â— comparable to Christ in wisedome Men and Angels are his Schollers Ioseph was set over the whole land in generall over the Kings house in speciall Christ is Lord of the whole earth but chiefly over Gods Church Ioseph had the custody of the Kings garner and therewith fed all Egypt other nations Christ hath all the fulness of God and therewith feedeth Jew and Gentile the beleevers of all nations And such fulnesse of Christ was requisite Three grounds of Christs fulnesse In regard of the dignity of his person As the second person he was the Sonne of God by eternall generation as Man hee was the Sonne of God by grace of hypostaticall union Christ is nearer unto God then Saints or Angels and by how much hee commeth neerer to God then all creatures by so much hee participates more of Gods fulnesse Christ is the Sonne of God after a more high and eminent way then others hee is the Sonne of God by eternall generation others are the sonnes of God by regeneration Christ is the Sonne of God by naturall generation wee are the sonnes of God by voluntary dispensation Christ is the Sonne of God begotten of the essence of the Father very God of very God wee are the sonnes of God begotten not of his essence but by the operation of his Spirit Christ is the proper and onely begotten Sonne of the Father wee are the adopted sonnes of God not borne sonnes by nature but made sonnes by grace Many of us saith * Mulli nos filii Dei sed non talis hic filius est hic enim verus proprius filius est orgine non adoptione veritate non nuncupatione Hilary are sonnes of God but this Sonne is not such for this Sonne is a true and proper Sonne by originall not by adoption by truth not by nuncupation by birth not by creation and who doth inherit his Fathers fulnesse but the Sonne the beloved Sonne the onely begotten Sonne the Sonne of the Fathers delights Thou art my Sonne saith God the Father unto Christ this day have I begotten thee there is his eternall generation Aske of mee and I shall give thee the heathen for thine inheritance and the utmost parts of the earth for thy possession there is the fulnes of the gift communicated to him Ioseph gave portions to all his brethren but to Benjamin a portion five times as good as what hee gave the residue God gives blessed and liberall portions to all his adopted sonnes but Christs portion doth farre excell them their receivings are from and through him hee is the z Heb. 1.4 heire of all more excellent then the Angels having obtained a more a Hâ—b 1.4 excellent name then they as the name of a Sonne is more excellent then the name of a Servant and the name of a King more excellent then the name of a Subject Christ is both Sonne and King farre above Men and Angels in all divine fulnesse b Heb. 1.3 being the brightnesse of his Fathers glory and express image of his Fathers person upholding all things by the Word of his power having by himselfe purged our sinnes and sate down at the right hand of Majestie on high In regard of divine Ordination God hath appointed to convey all fulnesse of grace by Christ unto his chosen God hath ordained to convey all fulnesse of light to the aire by the Sunne and therefore hath put a great fulnesse of light into the Sunne all fulnesse of nourishment to the branches by the roots and therefore hath put a fulnesse of juyce into the roots In like sort he hath appointed to communicate all gracious and heavenly fulnesse to the soules of men by Christ hee hath given him to bee the c Ephes 1.22 head over all things to the Church The head is above the members rules the members and communicates sense and motion to the members Christ hath preheminence above all the members of his Church rules and guides them communicates spirituall sense and motion to them And the Father saith Saint Iohn hath d Joh. 5.20 committed all judgement to the Sonne the judgement
which Christ hath assumed abides unchangeably united to the person of the Sonne so o Ioh. 15.7 abide with Christ in attendance on his ordinances in faith in his promises in love to his truth and in obedience to his precepts As the assumed nature is ascended from the earth to heaven so raise thy thoughts and affections p Col. 3.2 from the things below to the things above ascend continually by meditation by faith by love and longing to the things which are spirituall As the assumed nature hath no subsistence but in the person of the Sonne so have thou no dependance upon any thing but on Christ alone let him q Psal 73.15 bee all in all And as the assumed nature is filled with the fulnesse of the Godhead so labour more and more to bee filled with the fulnesse of all grace and holinesse so shalt thou maintaine that honour to which Christ hath exalted thy nature CHAP. XII Shewing that mans choycest excellencie consisteth in union with God THis sheweth us wherein the choycest excellencie of man consisteth even in being united unto God in having God dwelling in his heart Wherein stands the excellencie of Christ as Man but in having the Godhead dwelling in his flesh in being assumed into the unity of the second person And wherein stands the excellencie the glory and the happinesse of man but in being reconciled and brought nigh to God in being entred into a sweet and gracious communion with God Is it not the excellencie of the branches to bee united to the Vine of the members to bee united to the head of the wife to have communion with the husband and of the children to have communion with the parent And what is the excellencie the joy and comfort of the soule but sweet and gracious communion with God in Christ Jerusalem though the joy of the whole earth pleased not Absolom unlesse hee might r 2 Sam. 14.32 see the face of his father David The paradise of the world is but a wilderness to to the childe of God unlesse hee see the face enjoy the comfortable presence of God his Father Whom doth the Psalmist pronounce blessed Him that hath communion with Princes in their Courts with Nobles in their honours with valiant men in their victories with rich men in their wealth voluptuous men in their pleasures or him that hath communion with his God in his ordinances in his spirituall comforts Å¿ Psal 65.4 Blessed saith he is the man whom thou chusest and causest to approch unto thee whom thou chusest embracing him with thy love adopting him for thy sonne and making him a member of thy Church and causest him to approch unto thee as a Scholler to thy Schoole as a friend to thy house as a childe to thy table as a bride into the bosome of thy love to know thy will to beleeve thy truth to receive thy grace and to feele thy love and to bee satisfied with the goodnesse of thy house even of thy holy Temple What is the fruit and end of all the labours of Gods Ministers but to worke and draw home the soules of men to God to the fruition enjoyment of God to union and communion with God All the labour of Eleazar was to bring home Rebecca unto Isaac to espouse her to Isaac and all the labour of Gods Ministers his servants is to bring men home to Christ to espouse them to Christ as Paul saith I t 2 Cor. 11.2 have espoused you to one husband This is the summe of all to gather men home to God and Christ as Chicken to the Henne as Sheep unto the Shepheard as Children to the Parent that they may bee u 2 Cor. 5.19 reconciled unto God made one with God and have the blessed enjoyment of God as their highest excellency chiefest good And what are the longings of the soules of holy men who have discerned Gods beauties who have tasted Gods loving kindnesse but the fruition of God in his ordinances and in his graces w Ps 42.2 My soul saith David thirsteth for God O when shall I come appeare before God! And againe My soule x Ps 119.20 breaketh for the longings which it hath unto thy judgements at all times Very vehement and laborious are the desires of Gods servants after him and his testimonies desires which doe even consume and weare out the strength and vigour of their soules desires of perseverance longing at all times in prosperitie and adversitie The soule of a good man is restlesse untill it hath the enjoyment of God and Jesus Christ nothing else can content and answere it Herein stands the excellencie the glory and comfort of it untill it attaine this it is unquiet Union and communion with God makes the soule flourish Benefits of union and communion with God as the branches by union with the vine They y Ps 92.12 that are planted in the house of the Lord that draw nigh to God conscionably frequent his word and are ingrafted into Christ they shall flourish in the courts of our God as a watered garden or a tree planted by the waters side this fils the soule with spirituall life with heavenly sense and motion as the members which are united to the head z 1 Ioh. 5.12 Hee that hath the sonne hath life power strength a blessed fulnesse of holy and heavenly life hee spiritually moves and eates and walkes and workes and rejoyceth like a living man this makes him strong as the a Mat. 7. house that was united to the rocke no windes nor waves of trouble can beate him downe this makes him strong as Christ is strong to beare afflictions and to runne like a strong man the race of Gods commandements this sustaines him in all worldly desertions this is in stead of light when he is in darknesse in stead of b Psa 4.6 wealth when he is poore c. Union and communion with God answers all things O be assured then that the top and flower of the soules happinesse consists in union with God and Christ Jesus And as the fulnesse of the Godhead dwelleth in the humane nature of Christ bodily substantially so labour to feele God in Christ dwelling in thy soule spiritually feele him dwelling there by illumination as the sun dwelleth in the aire by ministration as the vine to the branches by powerfull and gracious gubernation as a centurion in the army a master in the house and a king in his courts by spirituall and holy inclination bowing bending and framing the heart to doe the will of God As the pilot at the sterne workes the ship towards the haven as the spirit of the living creatures in Ezekiels vision being in the wheeles Wheresoever the Spirit moved c Ezek. 1.20 they moved so feele the Spirit of Christ in thy soule so possessing sanctifying and framing it that there be a disposition and readinesse within thee to move as God in his word
in the flesh assumed personally so that Christ in our flesh is true God and true man and he that hath the Sonne of God hath the Father hee that enjoyes Christ enjoyes God because the Godhead dwels in the humane nature personally and by this we see that Doct. Christ dwelling in our flesh is true God Christ the Sonne of God dwelling in our flesh is truely and essentially God nothing is wanting to Christ that belongs to God that appertaines to the divinity whatsoever the father doth the Sonne doth in our flesh though not by the power of the flesh but by his Godhead dwelling in the flesh the names of nature and of imposition the titles of honour love office and labour which are given unto Christ the attributes of eternity of immutability immortallity omnipresence omnisciency and omnipotency ascribed unto Christ together with the miraculous and mighty workes wrought by Christ doe give an ample cleare and invincible testimony of Christs Godhead Applic. Let us therefore looke upon the Godhead of Christ in our flesh and admire his goodness in comming so neare unto us strive by faith and love to come to him and through him to God Christ reconciling God and man as Jacobs ladder joyned heaven and earth together God dispensing all to men by Christ accepting men through Christ as the Angels descended and ascended by the ladder in Jacobs vision Let us againe contemplate Christ as God dwelling in our flesh and feare him and obey him above all commanders exalt him above all men and Angels love him above all creatures stay upon him in all distresses consecrate our selves to his service celebrate him as the Author and worker of all our welfare and happinesse and quiet and content our selves in and with him as the fountain of all fulnesse VERSE 10. And yee are complete in him which is the head of all principality and power CHAP. XVI Ascribing perfection in Christ to such alone as are truely gracious IN the precedent verse is the fulnesse of Christ opened in this verse is the fulnesse of his members proposed Christ is very free full and gracious in his ministrations to his servants As there is a fulnesse in the Vine so there is a fulness in the Branches as there is a fulnesse in the Sea so there is a fulnesse in the Rivers as there is a fulnesse in Christ so there is a fulnesse in his Members they are complete in him which is the head of all principality and power Scope of the Apostle These words contain a third argument used by the Apostle to dehort and disswade men from having recourse to humane traditions philosophicall doctrines vaine and needlesse ceremonies from seeking perfection or fulnesse in such empty lamps broken cisternes and barren trees considering they have perfection nearer home and in themselves being in Christ members of Christ incorporate into Christ in whom is all fulnesse they need not looke else where for perfection for they are complete in him In the words wee have two things in the generall 1. The Saints perfection 2 Parts 1 Saints perfection 2. Christs exaltation and yee are complete in him 2. Christs exaltation which is the head of all principality and power First of the Saints perfection and ye are complete in him wherein we may take notice 1. Of the subject yee not all but yee Yee who are effectually called from the death of sinne to the life of grace Ioh. 11.44 as Christ called Lazarus from the death of the grave to the life of nature Yee that are savingly enlightned Ioh. 9 as the eies of him that was borne blind were opened Yee that are spiritually purged and cleansed from sin 2 King 5. as Naaman was washed from his Leprosie in Iordan Yee that have put off the old man Eph. 2.4 and put on the new Gen. 41.14 42. 2 Cor. 5.17 as Ioseph had his prison garments taken off and vestures of fine linnen put upon him and a golden chaine about his necke yee from whom all old things are put away and to whom all things are become new yee are complete in him Note Such alone as are truely holy and gracious are complete and perfect in Christ Iesus Such alone are living branches in this vine a spirituall Bride to this husband endowed with Gods image interested in Gods promise separated from worldly vanities and the power of uncleannesse clothed with Christs righteousnesse and filled with Christs fulnesse Use 1 Prophane and carnall people are farre from all spirituall perfection as the dead are farre from life the blinde farre from eye-sight and bondmen farre from freedome Unregenerate and ungracious persons have no saving knowledge of Christ Jesus no participation of his fulnesse no interest in his benefits no taste of the sweetnesse of his mercies Christ to them is a hidden Manna whom they taste not an eclipsed Sunne whom they see not a sealed Well of whom they drinke not like the Tree of Life to Adam expelled out of the garden of Eden Gen. 3. one to whom they come not of whose fruit they feed not Reigning prophanenesse deprives the soule of all the benefits and comforts of the Lord Jesus Such alone as are truly gracious are Use 2 filled with Christs fulnesse discern Christs excellencies and are refreshed with the sweetnesse of his mercies They alone that live to Christ enjoy Christ and are made perfect by Christ and have the promise of eternall life in and through Christ Dignus planè est morte qui tibi Christe recuset vivere qui tibi non sapit desipit qui curat esse nisi propter te pro nihilo est nihil est propter teipsum Deus fecisti omnia qui esse vult sibi non tibi nihil esse incipit inter omnia O Christ saith Bernard hee is plainly worthy of death who refuseth to live to thee and hee that is not wise for thee is foolish and hee that cares to bee unlesse for thee goes for nothing and is nothing O God saith hee thou hast made all things for thy selfe and hee that will bee for himselfe and not for thee beginnes in the midst of all things to bee nothing Without Christ mans greatest fulnesse is nothing else but emptinesse hee that seeks himselfe and not Christ loseth both himselfe and Christ hee that strives without Christ to be happy involves himselfe in the snare casts himselfe into the gulfe of the greatest misery To live to the Lord Jesus in true holinesse is the onely way to everlasting happinesse Hee that for Christ can make himselfe nothing shall in Christ finde the perfection of all things Labour then to bee of their number who are truly holy and gracious that you may bee complete and perfect in Christ Jesus Secondly here is the benefite complete full entire perfect complete in the imputation of Christs righteousnesse in the inchoation of all saving gifts and graces