concerning Christs gracious endowments the plenty and the excellency of them 1. The plenty of them and therefore it is in the plurall number lights and perfections 2. The excellency of them imported by the joyning of the article in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those lights those perfections For this saith Ames in an oration of his touching this subject is not without it's emphasis and might signifie that the light of his knowledge the perfection of his purity surpasseth that of all other creatures 9. And lastly The unction of Solomon Psal 45.7 was a type of Gods anoynting Christs humanity with the holy Ghost Act. 10.38 as appeareth by the Apostles application of the Psalmists words unto Christ Heb. 1.9 Now Solomons unction in the Psalme was not outward visible and ceremoniall with materiall oyle 1. Because it is attributed immediatly unto God God thy God hath anoynted thee Whereas the externall anoynting of Solomon at his coronation day was by Zadock the Priest 1 King 1.38 2. It is preferd unto that of his fellowes God hath anoynted thee c above thy fellowes And how his externall unction excelled that of his fellowes cannot be evidenced out of Scripture But if we speake of an inward spirituall and metaphoricall anoynting of him with gifts qualifying him for the office and duty of a King those that are here termed his fellowes fell farr short of him Solomons wisdome excelled the wisdome of all the children of the East country and all the wisdome of Aegypt for he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all nations round about 1 Kings 4.30,31 Solomon therefore did very fitly typifie Christ whom God anoynted with the oyle of gladnesse above his fellowes in an higher and fuller sense then him Here we have a twofold comparison of the infusion of gifts and graces into Christs manhood one of similitude another of unequalls 1. Of similitude t is resembled unto an anoynting God hath anoynted thee with the oyle of gladnesse And this oyle unto which Christs habituall grace was likened was not meere oyle of Olive but mixed with precious spices compounded after the art of the Apothecary or perfumer as it is said of the sacred oyle of the tabernacle Exod. 30.25 and unto this oyle there is an apt resemblance of the grace of the spirit in Christ because it answereth all the properties and effects thereof This oyle was fragrant yielding a sweet smell And what is said of the name of Christ in generall is appliable unto his graces in particuler Cant. 1.3 Because of the savour of thy good oyntment thy name is as oyntment powred forth therefore do the virgins love thee Oyle strengthned the body so the grace of the spirit strengthned Christ with might in the inward man Eph. 3 16. It is said of him Luk. 2.40 that he waxed strong in spirit being filled with wisdome and the reason of it is subjoyned and the grace of God was upon him With this oyle in those times they beautified their faces Oyle maketh mans face to shine saith the Psalmist Psal 104.15 So the grace and holinesse of Christ put a lustre upon him and made him to shine gloriously before God and man This oyle was of a refreshing nature and therefore used in feasts and times of rejoycing Whereupon it is termed the oyle of joy and opposed unto mourning Is 61.3 The grace of Christs soule produceth gladnesse and joy unspeakeable and that both in Christ anoynted and his members for whom he was anoynted and therefore it is very fitly stiled the oyle of gladnesse The oyle in those Easterne countries was so sweet as that Manna is for pleasantnesse of tast compared unto it Numb 11.8 The tast of it was as the tast of fresh oyle or the best * Ainsworth moisture of oyle Thus the graces of Christ are delectable and pleasant unto every soule that feeds on them by faith and devout meditation The end for which Aaron and his sons were anoynted was to consecrate them that they might minister unto the Lord in the Priests office Exod. 30.30 So the designe in powring forth without measure the true oyle of anoynting the Spirit upon the Lord Christ was the consecration authorizing and qualification of him for the administration of all his offices 2. Here is a comparison of Christs Unction with the spirit in point of quantity a comparison of unequalls collatio majoris cum minoribus He was anoynted with the oyle of gladnesse above his fellowes Here by fellowes may be understood those that were such in a speciall or generall manner 1. Those that were such in a speciall manner by peculiar office all Kings Priests and Prophets for they in those times were anoynted and therefore might in that respect be termed the fellowes of Christ who was anoynted by God himselfe to be the King Priest and Prophet of the Church And he was anointed above these his fellowes because all these three offices were conjoyned in him in dignity surmounted theirs Besides his abilities for them were vaster then theirs But 2. the fellowes of Christ may be understood in a generall way unto which interpretation I incline as the more probable of those that are such by that vocation which is common unto all beleivers for they are all consorts and sharers with Christ in the unction of his spirit and thereby are made Kings and Priests unto God Revel 1.6 But now they were his fellowes not in a way of equality but only in a way of subordination He was anoynted above these his fellowes extensively in regard of the number of his gifts and endowments intensively in respect of the degree or measure For the spirit was not given by measure to him Job 3.34 2. Of this fulnesse that was to be in Christ there ran diverse prophesies under the Old Testament The first is that of Isaiah 11.2 And the spirit of the Lord shall rest upon him Others may have some feathers of the dove as it were the first fruits of the spirit only But upon him there descended the dove it selfe the whole entire spirit fons omnis spiritus sancti saith Hierome upon the words all the gifts and graces of the spirit The spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord. And this descent of the spirit on him was not ut avolaret sed jugiter permaneret as the same Father hath it It was to rest upon him Answerable to which was the record that Iohn bare saying I saw the spirit descending from heaven like a dove and it abode upon him John 1.32 2. A second prophesie concerning this particular we have in Daniel 9.24 where the Angell Gabriel informed Daniel that Christ was to be the most Holy Seventy weeks are determined to anoint the most holy The most holy he was to be not only essentially as God
concerning men Angels and himselfe We for our parts shall presume onely to say that he alwaies knew all things in every article of time that then was necessary for our salvation and the execution of his owne office Distinguish we must betwixt his state of humiliation and exaltation 1. In his state of exaltation and glory he exerciseth in order unto his Church a Lordship and dominion over all things And it is very probable this his knowledg is as vast as his Empire Cyrus knew the names of all his souldiers and therefore it is unlikely that Christs humanity should be ignorant of any thing made subject unto it He is to be judge of men Angels as he is the sonne of man The father hath given him authority to execute judgment also because he is the sonne of man John 5.27 And therefore as man he knoweth all things that are to come within his cognizance as judge The very secrets of men Rom. 2.16 The hidden things of darknesse and the counsels of the heart 1 Cor. 4.5 But now this knowledge of Christ as man is not by force of the humane nature but by infusion or revelation from the divine 2. As for his state of humiliation the fulnesse of his knowledge in that was consistent 1. with the nescience of divers things He knew not as man the day of judgment Mark 13.32 the barrennesse of the figg-tree Marke 11.13.2 With increase in his knowledg For in Luke 2.52 He is said to increase in wisdome and stature c. He is said to increase in Wisdome in the same sence wherein he is said to increase in stature for they are both coupled togeither by Luke But he increased in stature really indeed and in truth and not onely in the opinion of men and therefore also there was a reality in the growth of his wisedome For this also our Divines usually alleadge Luk. 2.40 And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him The word translated filled denoteth three things 1. The fulnesse that was in the wisedom of Christ He was full of wisedome 2. The dependancy of it upon it's efficient Christ as man was filled with wisedome to wit by God The humanity did not could not fill it selfe but was replenished by the Deitie 3. We have here implied the Antecedent or terminus à quo of this his fulnesse to wit a deniall of the antecession thereof The Child grew c. and was filled with wisedome He was filled then and not before The manhood was alwaies even from the very first moment of it's conception full of wisdome according to the first act And yet we see here there is a fulnesse of wisedome de novo accrewed unto him to wit in regard of actuall apprehension Against this Bellarmine tom 1. De Christo l. 4. c. 2. alleadgeth Esa 11.1,2 There shall come forth a rod out of the stem of Jesse a branch shall grow out of his roots And the spirit of the Lord shall rest upon him the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledg and of the feare of the Lord. All understand the place of Christ who is said to be a rod comming out of the stem of Jesse and a branch growing out of his roots even in his very conception and even then the descent of the spirit of the Lord was upon him And therefore the soule of Christ learned nothing afterwards which before he knew not The very same thing all those places signify where Christ is said to be anoynted by God with the spirit Psalm 45.7 Esay 61.1 Act. 4.27 and 10.38 For the Angels tearmed him Christ that is anoynted Luk. 2.11 as soone as he was borne of the Virgin Unto this he addeth John 1.14 for there that clause full of grace seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the nominative case of the masculine gender ought to be coupled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated the word and therefore it followeth that the word was no sooner incarnate made flesh but it was forthwith full of grace and truth This Bellarmine Unto this Ames Bellarm. Enâ—rv tom 1. lib. 2. p. 82 83. giveth this full though briefe answere 1. We grant that Christ was anoynted with the spirit of wisdome from his very conception so that the denyall hereof is to no purpose sophistically anticipated by Bellarmine as if it were our defence But even as the divine nature did in some manner shut up or conceale and hide it's majesty in it selfe in the humiliation of Christ that it might not shew forth that dignity which afterwards appeared in his exaltation So also that spirit of wisdome was held in or restrained that it might not be put forth presently in perfection but by little and little according to the state of Christ 2. There is a spirit of wisdome wheresoever there is ability or promptnesse of understanding easily all things which are necessary to be knowne as occasion requireth Although all singulars be not actually knowne 3. That wisdome which is perfect intensively and in the first act may be increased in the second act and by extension unto new objects 4. Even those amongst the Papists themselves who ascribe some knowledg unto Christ full and perfect every way from the beginning doe yet confesse concerning an acquisite knowledge that Christ hath growne and increased therein not onely in regard of the effect or according to the experience thereof but also according to the essence or habit of the knowledg it selfe Of this acquired knowledge it is that Aquinas saith part 3. quaest 12. Art 2. that it was alwaies perfect secundum tempus sed non simpliciter secundum naturam The Lutherans from this place Col. 2.3 argue for the communication of Omniscience unto the humanity of Christ In Christ man are hid all the treasures of wisedome and knowledge and therefore as man he is omniscient For answere All treasures may be said to be in the manhood of Christ either simply or in comparison of other creatures In the Deitie of Christ only all treasures of wisedome and knowledg are simply and absolutely and in his humanity all treasures may be said to be as it is i Si Apostolus loquitur de Christo secundum humanitatem dicendum est in Christi humanitate esse omnes Thesaurâ—s sapientiae scientiae collective qui in Angelis hominibus sunt divisive Nam quicquid sapien tiae scientiae est divisim in Ange'is heminibus hoc conjunctim est in Christo sccundum humanitatatem Becan Sum. â—he tom 5. pag. 878. compared with all either men or Angels for in respect of them he hath an unmeasurable treasury Unto this truth concerning the fulnesse of habituall grace in Christ of all the sacred writers besides our blessed Apostle the Beloved disciple of our Saviour Saint John giveth the clearest and plainest testimony and that especially in these
all in the name of Christ that is for the glory and honour of Christ for his names sake Math. 19.29 Psal 31.3 for this acception of this forme of speech Math. 18.20 Chamier quotes Chrysostome Salmeron Lucas Brugensis and interpreters generally conceive also that it is comprehended though not only comprehended in Col. 3.17 Whatsoever ye d◠in word or deed do all in the name of the Lord Jesus If all our actions are to have this reference then much more our sacred actions our acts of worship and religion Men would never make them subordinate unto inferiour ends if they were duely mindfull of that supereminent authority from which they have their institution there is a strange tradition of King Henry the seventh that for the better credit of his espials abroad with the contrary side he did use to have them cursed or excommunicated at Pauls by name amongst the bed-roll of the Kings enemies according to the custome of those times What was this but to bow heaven unto earth and make religion stoop and lackey unto policy Sir Francis Bacon but though Atheisticall and Machivilian politicians have thus served their turnes upon the ordinances of Christ it would be very strange that the Ministers of Christ and stewards of the mysteries of God should be thus unfaithfull Who can wee expect should be carefull of promoting Christs glory in his ordinances if they who by speciall commission be intrusted with their dispensation be neglective thereof make their principall ayme in them the furtherance of their private designes the shewing of their parts venting of their passions winning of applause filling of their purses ingratiating or ingrandizing themselves with the great men of the world All the authority that we have in spirituall and Ecclesiasticall matters is only by commission from Christ and therefore we should be if not ashamed yet afraid to imploy it any otherwise then for him and yet there have been some ministers in all ages that have abused their calling unto his disservice and dishonour their chiefe end in the worke of the ministery hath been their owne advancement in temporals and therefore they have made the Gospell bend unto the vaine and sinfull humors of men upon whom their preferment in the world hath depended they have wrested and perverted the word of Christ unto the patronage of their erroneous prejudices and base lusts Knowles his Turkish History the Grecian Bishops were wrought upon by the flattery and large promises of Andronicus to give him a generall absolution from the perfidious perjuries and bloody murders he had committed which obtained he had for a while the same Bishops in great honour but shortly after in greater contempt as men forgetfull of their duties and calling Herein I believe Basilius the then Patriarcke of Constantinople led the dance unto them of whom Mr Fuller gives this character He Andronicus were a Patron and Chaplain excellently met For what one made law by his lust the other endeavoured to make gospell by his learning In stating of any controversy Basilius first studied to find out what Andronicus intended or desired to do therein And then let him alone to draw that Scripture which would not come of it selfe to prove the lawfullnesse of what the other would practise Thus in favour of him he pronounced the legality of two most incestuous matches And this Grecian Pope gave him a dispensation to free him from all oathes c. which he had formerly sworne to Manuel or Alexius King Philip the second of Spaine had a counsell of conscience for the direction of his enterprises which often stretched their consciences to bring him out of many difficulties and free him from the bands of his promises but these and all others of the like stampe have left but an infamous memory behind them for men generally refuse to pay any respects unto their names that have been disregardfull of the name and honour of their heavenly Master Michael Paleologus to assure the Greek Empire unto himselfe and posterity acknowledged against the light and dictates of his conscience the supremacy of the Pope of Rome and did his utmost to unite and conforme the Greek Church unto the Latine but this his politique device as is gravely observed by the author of the Turkish history yeelded him not so much as the credit of an honourable funerall but dying in this attempt not far frō Lysimachia was there by his sonne Andronicus his commandment for whose advancement he had stayned both his faith honour obscurely buried in the feild a good way frō his cāp as unworthy of a better sepulchre for betraying that religiō which in his own judgment was most agreable unto the will mind of his Saviour Fourthly Ministers and people should approach all ordinances in the name of Christ that is with dependance upon him for their successe and efficacy thus the forme of speech is used concerning God Psal 20.5 In the name of our God we will set up our banners In the name of God that is depending upon God for assistance and why may it not have the same sense applied unto Christ our confidence in prayer preaching Baptizing administring of the Lords supper exercise of discipline should be only upon the assistance of Christ and not upon the ordinances in themselves or upon the parts gifts and graces of any Ministers whatsoever for what are the ablest and holiest ministers but instruments and therefore whatsoever they act towards the Salvation of mens soules is in the vertue of Christ their principall agent Without the concurrence of his Spirit the sacraments will prove but blankes or empty and naked signes the word otherwise the power of God unto salvation will prove altogether powerlesse or else the power of God meerly unto conviction condemnation the delivery of a man unto Satan will but irritate and exasperate and contribute nothing unto the salvation of the Spirit in the day of the Lord Jesus Mahomet the great Turk◠hearing that Scanderbeg would cut helmets head pieces and pouldrons cleane asunder with his Scymitar he sent to him for it thinking that there had been some extraordinary vertue in it and when Scanderbeg had sent it he put it into their hands who had the strongest armes about him but perceiving no such wonders as was reported of it he sent it back with scorne saying that he could get as good for his money out of every cutlers shop that he credited not what was related to him thereof but Scanderbeg in the sight of the Messenger having made strange and admirable proofes of it bad him tell his master that it was not the vertue of the sword but the strength of his arme To apply this unto our present purpose the word of Christ is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soule and spirit and of the joynts and marrow Heb. 4.12 But now this is not by any vertue
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
of it's owne or the Churches safety seeing the head of the Church who hath the key of David openeth and no man shutteth and shutteth and no man openeth that is governeth and protecteth his Church irresistably if we take the word irresistably in opposition unto a final complete and victorious resistancy why should we feare the malice and enmity of weak men as long as we have the love and favour of so potent a Saviour if he be our friend no matter though we have all the world for foe If he be with and for us who can be against us Rom. 8.31 In that terrible invasion of Israel by Shalmanaser which ended in the utter ruine desolation and captivity of the whole nation described Isay 8. ult to be a time of trouble and darknesse and dimnesse of anguish far surmounting their former troubles though very great and grievous cap. 9.1 yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty v. 2 3 4. the ground of all which he makes to be Christs soveraignty vers 6. though the remnant of Christs people amongst the captiv'd Israelites walked in darknesse and dwelt as it were in the shadow of death yet they shall see a great light vers 2. the light of sprituall comfort and deliverance shall shine upon them they shall joy according to the joy of harvest vers 3. they shall be freed from the bondage of their spirituall enemies the yoke of their burden the staffe of their shoulder the rod of their oppressours shall be broken as in the day of Midian vers 4. for unto us a child is borne unto us a son is given upon whose shoulders the government of the Church the whole world is cast vers 6. And this government is managed as by unconceivable wisdome He is the wonderfull Counsellor so by unspeakable love the Zeale of the Lord of Hostes will performe this And the ground of this assertion is his relation unto us He is our everlasting Father v 6. If the Church be full of disorder and Confusion 1 Cor. 14.32 if the Spirits of the prophets be not subject to the prophets 1 Cor. 12.17 if the whole body affect to be the eye and the hearing why his government is upon the throne of David and his king dome to order it if the Church be in a weake and tottering condition his government is upon the throne of David and upon his Kingdome to establish it vers 7. We find Psal 80. that when the hedges of the Church of Israel were broken downe the hedge of discipline the hedges of God and the Magistrates protection vers 12 13. so that all they which passe by the way did pluck her The Beare out of the wood did wast it and the wild beast of the field did devoure it Why then the alone refuge and Sanctuary of her genuine members was the exaltation of Christ vers 17 18. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for-thy selfe So will we not go◠back from thee As if the Psalmist should have said if our blessed Saviour be highly exalted a name given him above every name and hath all power given unto him in heaven and earth why then we may wax confident of our perseverance for he wil imploy this his power and authority to preserve us from Apostacy and defection the shipwrack of faith and a good conscience so that we shall never draw back unto perdition Heb. 10.39 And this will satisfy and compose our spirits let the world goe how it will let all things be turned topsy turvy so as we goe not back from thee O Lord of Hostes so long as there is not in us an evill heart of unbeliefe we hope we shall possesse our soules in patience Though the vineyard of the Lord be burnt with fire and cut downe though there be scarce left among us so much as the face of a Church visible men may throw us out of our earthly enjoyments they may shut us up in a deep and darke dungeon and there exclude the light of the Sunne from us but in such a condition the power of our Mediatour should uphold our spirits He hath the Key of David and openeth and no man shutteth if he open heaven gates unto us not all the men in earth not all the Devils in hell are able to shut or barre them against us If we be cast upon a time of trouble such as never was since there was a nation even to that same time why at that time Michael shall stand up the great Prince which standeth for the children of thy people and at that time thy people shall be delivered every one that shall be found written in the booke Dan. 12.1 This place of Daniel you may expound by Revel 12.7 where we have a warre raised in heaven that is in the Church of God by the Dragon and his Angels that is Satan and his adherents but they are encountered by Michael and his Angels who give them a totall rout and overthrow vers 8. They prevailed not neither was their place found any more in heaven They had no more power to tyrannize over the Church And it is observable that the Instruments of this great victory are none but poore martyrs for such as these were the Angels of Michael that is Christ described to be vers 11. They loved not their lives unto death The strongest weapons of their warfare are their sufferings The victory that overcometh the world is the faith and patience of the Saints 1 John 5.4 The shedding of their blood drawes blood from their adversary and their death puts life into the cause which they dye for so that we may say of them as of the King of Sweden at the Battell of Lutzen they conquer when they are killed If that befall our Church which Paul foretold of the Church of Ephesus that grievous wolves enter in among them not sparing the flock Act. 20.29 If foxes spoyle the vines and tender grapes Cant. 2.15 If hereticks false teachers seduce weake Christians especially new converts why he is the great shepherd of the sheepe and is able to represse them and chase them away If never so malitious potēt adversaries assayle the house the Church of God why Christ is the Lord of the house and he is faithfull to him that appointed him Heb. 3.2 therefore there is no need of any other garrison for it's protection then his power and care Psalm 2.1,2,3,4,9 the Kings of the earth set themselves the rulers take counsell together against the Lord against his anointed saying Let us breake their bands asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessell If ten Kings
made themselves Eunuchs whereupon some ambitious fooles castrated themselves and so that they might be great men in power and place they made themselves monsters and no men Shall men be thus forward to imitate the defects and deformities of powerfull personages here on earth and shall not we be very diligent in our imitation of the King of Kings and Lord of Lords who hath all power given unto him in heaven and earth Our Saviour himselfe makes the extent and universality of his dominion a motive as unto faith in him obedience to him so unto imitation of him All things are delivered into my hands c. therefore learne of me and he instanceth in two particulars that more especially deserve to be imitated for I am meeke and lowly in heart which brings me unto the third sort of dutyes unto which from the fulnesse of Christs authority we may be exhorted and they are such as relate unto our Brethren meeknesse and humility Vse 1. of Exhortation First from the fulnesse of Christs authority compared with his meeknesse we may all be exhorted unto meeknesse All things were delivered unto him of his Father and yet he was meek Math. 11.27,29 His carriage unto even his most insulting and provoking enemies was full of meeknesse in his greatest sufferings There never dropt from him so much as one impatient word or syllable who when he was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously 1 Pet. 2.23 and yet he could have taken upon the greatest of his adversaries a most speedy easy revenge to see such power matched with such patience should make us all blush at the excesses of our anger and the rage of our impatience towards all those almost with whom we converse Not only private but even publick persons those of greatest place may very well in the execution of their places propound unto themselves this matchlesse meeknesse of their Saviour and carry their goverment as Christ did upon their shoulders in patience that is so farr as they may without prejudice unto justice beare with the weaknesse and way wardnesse of their charges Magistrates may hence be instructed to carry their people in their bosome as a nursing father beareth the sucking child Num. 11.12 ministers may hence learne to be patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the Divell who are taken captive by him at his will 2 Tim. 2.24,25,26 Aaron carryed the twelve tribes in his brestplate next to his heart to shew that in care he was to bear them Exod. 28. ver 29. But he had them also engraven in two Onyx-stones ver 12. and those set upon his very shoulders to shew he must otherwhile beare them in patience too And it is not only Aarons case and other high Priests under the Law The Morall is applyable unto all ministers of the Gospell they are to beare their people as in their breasts by pastorall care and affection so on their shoulders in great patience and long-suffering Use 2. of Exhortation Secondly from a comparison of the fulnesse of Christs power with the greatnesse of his humility all men the greatest of men may be exhorted unto humility towards even the meanest of their brethren All things were delivered unto him of his father and yet he was lowly in mind therefore learne of him Math. 11.27,28 In Iohn 13. we have his actuall knowledge or consideration of his soveraignty connexed with an action wherein was the very depth of humility vers 3 4 5. Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God He riseth from supper and laid aside his garments and tooke a towell and girded himselfe after that he poureth water into a bason and began to wash his Disciples feet and to wipe them with the towell wherewith he was girded Some might interpret this action of our Saviour to proceed from incogitancy or inadvertency and thinke that he forgat himselfe and did a thing unbecoming his dignity To prevent this the Evangelist makes his notice of and meditation upon the fulnesse of his authority the preface unto this his great example of humility knowing that the Father hath given all things into his hand c. he ariseth from supper c. and began to wash his Disciples feet c. The washing of feet was a civility with which at those times in those hot Eastern countryes strangers were entertained especially in the evening and therefore perhaps might be usuall towards superiors and equalls but that he that had all things given into his hands by the Father he that was come from God and was forthwith to goe to God should wash the feet of his owne disciples of which some were poor fisher men is an unheard of condescention who can be proud and looke upon so humble a Saviour whose pride should not so lowly an action of his beat downe what power is there that should swell the spirit of any mortall wight when he that hath all power given unto him in heaven and earth stoops unto so low a service who should refuse to write after such a copy of Lowlinesse Especially seeing our Saviour himself exhorts hereunto vers 13 14. Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In washing of the feet there is Synecdoche Speciei the speciall is put for the generall washing of the feet being a base and abject service stands for all offices or duties of love though never so low and meane unto such offices all men are obliged even superiors unto their inferiors In una itaque specie officii totum genus officiorum intelligimus Ita quod explicando debitum abluendi pedes comprehēditur debitum cujusque officii tam corporalis quā Spiritualis quia ipsa ablutio à Iesu corporalis quidem exercitata est Spiritualis verò sermone exposita Intendit ergo ad literam-Iesus ut ab ip sius exemplo cognoscamus nos debitores invicē ad mutua officia quibus opus est tā ad corpus quà m ad Spiritum Mutua siquidem praecipit dicendo alter alterius Sed intellige proportionaliter ut non dedignentur superiores exercere officia sibi congrua tam ad corporis quà m ad Spiritus aliorum utilia ex quo Iesus Dominus non horum aut illorum sed omnium magister non horum aut illorum sed omnium dignatus est sponte tam vile exercere officium lavandi pedes piscatorum c. Exemplum enim dedi vobis Ne facta à Iesu domino magistro admiranda potius quam imitanda acciperemus explicat imitanda Cajetan in
great expression of Christs love his death upon the crosse 1 Cor. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified Indeed Christs love is the epitome and center the fulfilling of both Law and Gospell Rom. 13.8 it was out of love that he performed the duties and sufferd the penalties of the law for us It is out of love that he hath revealed and will accomplish the promises of the Gospell unto us A second motive unto the study of the love of Christ is the incomprehensiblenesse of it It passeth knowledge and therefore though we arrive unto never so great a degree in our knowledge of the love of Christ yet still there will be a terra incognita place for new and farther discoveries Christs love is a structure of vast indeed infinite extent It is as it is said of God Iob. 11.8,9 As high as heaven deeper then hell larger then the earth and broader then the sea and therefore impossible we should exactly measure it in all these dimensions However let us labour to measure it as exactly as we can that we may comprehend so much of the length breadth depth and height thereof as is discoverable by the saints here in this life The love of Christ then is a most spacious object for contemplation in the meditation of which we may exercise our selves day and night and into which to use the expression of Calvin nos quasi demergamus we may as it were plunge our selves over head and eares as into an ocean that hath no bottome A third motive in this place is from the proper and adequate subject of this knowledge That ye may be able to comprehend with all Saints c. The knowledge of Christs love is the priviledge of the saints common unto all believers and withall it is so proper and peculiar unto them as that it belongs unto none but saints If thou hast an effectuall and applicative knowledge though but in a remisse degree of the transcendent love of Christ thou art then a saint and if thou art a gratious faint here on earth thou maist be confident that thou shalt be a glorious saint in heaven But now if on the other side thou livest dyest in ignorance or meerely in a notionall or uneffectuall knowledg of the love of Christ thou can'st have no evidence of thy saintship And if thou art not a saint here thy portion will be with damned Fiends and Divels in hell hereafter A fourth motive is the influence of the knowledge of Christ's love and that is 1. preservative from fainting in tribulations here 2. preparative for the allfulnesse of God in heaven hereafter 1. Preservative from fainting in tribulation here And this may be gathered from comparison of these verses with the foregoing For vers 13. The Apostle dehorts them from fainting at the newes of his troubles I desire that you faint not at my tribulation for you and in the following verses he backes this dehortation with a most humble and fervent petition the preface unto which we have verses 14 15. for this cause I bow my knee unto the father of our Lord Jesus Christ c. The matters or things petitioned for are three 1. Corroboration and confirmation by the spirit of God vers 16. that he would grant you according unto the riches of his glory to be strengthned with might by his spirit in the inner man 2. A further union with Christ vers 17. and 3. which belongs unto our purpose a practicall and experimentall apprehension of the love of Christ that ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. 18 19. By this coherence you see that a feeling and efficacious knowledge of Christs love and the dimensions thereof will embolden and hearten the saints in their owne and others troubles and as a soveraigne cordiall keep them from all despondency and sinking of spirit A second branch of its influence is preparative for the all fullnesse of God vers 19. I bow my knees unto the father of our Lord Jesus Christ vers 14. that ye may be able to comprehend c. and to know the love of Christ c. that ye might be filled with all the fullnesse of God vers 18 19 that is with a full knowledge of God in the beatificall vision the full image of God a full participation of the divine nature a full union with fruition of God full and immediate influences from God according unto that of the Apostle 1 Cor. 15.28 God shall be all in all that is in all the elect he shall be vice omnium instead of all ordinances unto their soules instead of all meanes and helpes unto their bodies And I saw no temple therein for the Lord God almighty and the Lamb are the Temple of it And the city had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lamb is the light thereof Revel 21.22,23 The meaning of the place is that God shall immediatly by himselfe supply the efficiency of all second causes whatsoever Before I leave these words I shall out of them direct unto a cause of the knowledge of the love of Christ to wit to be rooted and grounded in love vers 17. that is either in our assurance of Gods love in Christ unto us or else in the habit of our love unto God and Christ I bow my knees unto the father c. that ye being rooted and grounded in love may be able to comprehend know the love of Christ c. They which are rooted and grounded in love are able to reach the dimensions of Christs love to know the love of Christ which passeth knowledge c. A full and firme assurance of Gods love in Christ unto us and our firme and constant love of God and Christ will put us upon a most industrious search after all the secrets of Christs love unto our soules Whereas on the other side those that either despaire or doubt of that love of God and Christ as also those that have but faint affections and inconstant desires towards them all such make but a very slow progresse in the study and knowledge of Christs love The last exhortation is unto an imitation of this fulnesse of love Walke in love saith the Apostle as Christ also hath loved us and hath given himselfe for us an offering and a sacrifice unto God c Ephes 5.2 In which words we have 1. An exhortation unto the duty of love walke in love 2. A direction unto a patterne whereunto we must conforme our selves in performance of this duty 1. As for the exhortation it is observed by the solid and judicious Zanchy that it is not barely to love but to walke in love that is to passe the whole course of our life to spend all
our dayes in the fruits and offices of love so that all our actions flow from love be manaâ—…d in love and end in love 2. The Apostle directs us to conforme our selves herein unto Christs love of us Walke in love as Christ hath loved us There be foure things especially wherein our love of our brethren should be conformable unto Christs love of us 1. Constancy 2. Freenesse 3. Selfe-denyall and humility 4. Reality of expressions 1. Constancy As God he hath loved us from everlasting Prov. 8.30 As man he loveth his owne in the world unto the end Iohn 13.1 That is for ever Our love of our Brethren should therefore be perpetuall and not be altered interrupted or abated by their petty unkindnesses much lesse by the greatest and most miserable change of their outward condition Prov. 17.17 2. Freenesse He died for the ungodly and for sinners Rom. 5.6,8 He loved us in the very height of our rebellion How did he weep over Jerusalem and bemoane its sad fate though it were a place replenisht with persons that breathed nothing but hostility against him Luk. 19.41,42 c. And at his death how fervently prayed he for the pardon of his rageing and insulting crucifyers Luk. 23.34 If we will walke by this patterne of Christs love we must exercise some love unto the most impious and undeserving wretches imaginable We must love our enemies blesse them that curse us doe good to them that hate us and pray for them which despitefully use us and persecute us Math. 5.44 3. Our love must be conformable unto Christs love in the selfe-denyall and humility of it 2 Cor. 8.9 Phil. 2.5,6,7,8 His love was so humble as that it condescended unto the very washing of his disciples feet Iohn 13. We must so farr deny our selves in our love as to shew it though it make nothing unto our advantage nay though it make much unto our disadvantage though it be with the hazard of peace reputation wealth and in some cases of life We must stoop unto the lowest and meanest offices of love especially to promote the good of soules Lastly we should imitate Christs love in the reality of its expressions He went about all his life doing good Act. 10.38 and at last sacrificed 〈◊〉 life for us and therefore we should love not in word neither in tongue but in deed and in truth 1 Ioh. 3.18 Iam. 2.15,16 There should be a labour and worke of our love 1 Thes 1.3 Heb. 6.10 that is our love should be laborious and working ministering unto the saints Christs love was so liberall as that he gave himselfe his blood his life his soule for us and he communicates unto us the satisfaction and merit of his sufferings the graces of his spirit and all his communicable prerogatives There should be likewise such a franke disposition in our love as that we should impart what we hold dearest for the good of Gods Church and people We should lay downe our lives for some brethren 1 Iohn 3.16 Thus Aquila and Priscilla for the life of Paul laid downe their owne necks Rom. 16.3,4 Christ expressed his love in forgiving those that offend as well as in giving those that want He forgiveth us ten thousand talents infinite treasons and rebellions we should not therefore be inexorable unto our brethren for a debt of an hundred pence Math. 18. from verse 24. unto the end of the chapter I proceed unto the second fulnesse of grace that dwelleth and inhereth in Christ's humanity The fulnesse of the grace of the spirit which shall be by me with all possible brevity and plainnesse 1. explained and cleared 2. confirmed 3. applied 1. For explication In the words of the Apostle under this sence we have an adjunct grace set forth unto us 1. By its extent and excellency 2. By its subject 3. By its inhesion in that subject 4. By its cause and originall 1. The extent and excellency of it is expressed in two severall gradations It was 1. A fulnesse 2. An all-fulnesse of grace 2. It s subject was Christs humane nature in him that is in Christ as man 3. We have the inhesion of this adjunct grace in this subject him dwelleth Of which terme I conceive choice is made to denote that this all-fulnesse was in Christ after a permanent and fixed manner it dwelled in him Sutable to which expression is that of the Prophet Isaiah chap. 11. ver 2. And the spirit of the Lord shall rest upon him Vbi verbum requiescit saith Suarez ibi indicat permanentiam per modum habitus The word rest signifieth the permanency and constancy of abode that the spirit was to make in him it was habitually to rest in him 4. Lastly we have the cause of all of all this fulnesse dwelling in him the decree of the father It pleased the father that in him should all fulnesse dwell Christ owed it not either to his owne or others merits but solely to the free purpose and independant pleasure of heaven Indeed the word father is not found in the Originall yet it is understood and therefore rightly supplied by Erasmus who herein is followed by the best translations All that I shall say in farther unfolding these words as understood of Christ's habituall grace shall be in giving satisfaction unto these two questions 1. What is meant by this fulnesse of grace in Christ 2. How an all-fulnesse of grace can be said to be in his humane nature 1. What is meant by this fulnesse of grace in Christ Antonius Delphinus upon John 1.14 puts a difference between these two expressions To be full of grace and to have the fulnesse of grace A river nay a pit or pond the least vessell or measure may be full of water only a fountaine the sea hath in it a fulnesse of water A starr a beame nay a glasse inlightned by the Sun may be full of light only the Sun hath in it the fulnesse of light Even so divers of the saints the virgin Mary Iohn the Baptist Zacharias Elizabeth and Stephen are in Scripture said to be full of the holy Ghost and grace full as vessells as streames full as starrs as beames But Christ only had in him the fulnesse of grace he was full of grace as a fountaine as a sea as a sun He was not only full of grace but the fulnesse of grace dwelled in him so that in his grace there was an all-sufficiency an indeficiency 1. An all-sufficiency sufficient it was for ornament unto himselfe and for influence upon others He had so much as was requisite for the dispensation of all his offices and for transacting all businesses belonging to his Church and as was necessary for his filling up all the emptinesse of grace expelling all the fulnesse of sinne and supplying all the defects and wants possible in his members 2. An indeficiency It will never faile Chrysostome in the beginning of his 13. Homily upon the first of John illustrates this by the
the Urim and the Thummim lights and perfections a fulnesse of knowledge and a perfection of all other gracious endowments which can stand before the utmost severity of law and justice But now this that we have said touching the imputation of the fulnesse of grace in Christ unto us must be understood cum grano salis We must not divide this fulnesse of grace from the other parts of Christs humiliation but take them all joyntly and together Thus Pareus upon Hebr. 5.10 Effectum aeternae salutis nostrae Apostolus ostendit profluere non ex aliqua parte actionum vel passionum Christi sed ex toto redemptionis opere plenissimè ab eo peracto Ne igitur dividamus Christum aut fidem nostram distrahamus quaerendo aliam justitiae partem in nativitate aliam in habituali sanctitate aliam in vitae integritate aliam in mortis obedientia oportuit haec omnia in Christo compleri omnibúsque his consummatis salutis aeternae author nobis extitit Of these words that which Mr Dickson hath on the same place may serve instead of a translation The proper cause saith he of our salvation is to be sought in Christ perfected by suffering not in any one part of his holinesse or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the crosse We may take comfort from and make use of his holy conception life and severall vertues But we must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone With these two Dr. Ames also accords Med. Theol. lib. 1. cap. 27. § 27. Haec justitia non est membratim quaerenda in puritate naturae nativitatis vitae Christi sed ex totâ Christi obedientiâ exurgit simul cum remissione peccatorum sicut eadem Adami inobedientia spoliavit nos justitiâ originali obnoxios etiam reddidit reatui condemnationis This righteousnesse which must come in place of justification is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of Originall righteousnesse and made us subject to the guilt of condemnation In a second place I am to cleare that in all the true members of Christ there shall be a conformitie unto his fulnesse of grace God hath predestinated them thereunto Rom. 8.29 and how great a congruence there is therein will soone appeare if we compare Christ with Adam For as we have borne the image of the earthy the first man we shall also beare the image of the heavenly the second man 1 Cor. 15.49 The first Adam was not only full of sinne in himselfe but he also filled all his posterity with sinne and death And shall not the second Adam then fill all his off-spring with grace and life Unto them the first Adam was a Channell of sin and corruption And Therefore the second Adam shall be unto them a fountain of grace and sanctification For is not he as powerfull to communicate this as the other was to instill that And besides he is as willing to doe it as he is able For he hath in a plentifull measure shed his blood for his Church much more will he plentifully shed and derive his Spirit upon her Questionlesse he will be as liberall of his grace as blood powre out one as well as the other The Prophet Isaiah having chap. 11. ver 2. foretold how that there should descend upon Christ even the fountaine of all knowledge the spirit of wisdome and understanding the spirit of counsell and knowledge c. in ver 9. he subjoyneth the plentifull communication or overflowing of this fountain unto the Church The earth shall be full of the knowledge of the Lord as the waters cover the sea that is the channell or bottome of the Sea The Church and her true members shall be as full of the knowledge of God as the sea is full of waters That from this endowing of Christ with all-fulnesse of grace and spirit all that belong unto him have ground of comfort and wherein the Psalmist plainly intimateth Psalm 45.7 where he calleth the spirit wherewith Christ was anointed the oyle of gladnesse And the oyle of gladnesse it is called not onely because in reflexion on it his owne soule was filled with joy peace and comfort but also because it gladdeth the hearts of all his chosen people He was anointed to appoint unto them that mourne in Sion the oyle of joy for mourning Esay 61.1,3 Now his unction gladdeth and cheareth the hearts of all his members Because of the oyle wherewith he was anointed there is also an effusion upon them The excellency of his unction above his members implyeth their communion with him therein The comparison of inequality He was anointed above his fellows presupposeth a comparison of similitude to wit that his fellowes were anointed too though in a farre inferiour measure But now they be onely members and not excrements that are the objects of this effusion They be the fellowes of Christ that share with him in this his anointing He is anointed above his fellowes and what fellowship hath righteousnesse with unrighteousnesse What communion hath light with darknesse 2 Cor. 6.14 How can they that are filled with all unrighteousnesse Rom. 1.29 be the fellowes of the Sonne and King of righteousnesss Are drunkards swearers prophaners of the sabbath adulterers muck-wormes c. conforts of the holy one The fellowes of Christ are such as the Apostle saith are made partakers of Christ Heb. 3.14 and those are not yet made partakers of Christ who impenitently partake of other mens sins 1 Timoth. 5.22 and have fellowship with the unfruitfull works of darknesse Ephes 5.11 We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Apostates then that leave their first love and renounce the fundamentals of the Gospell the principles of the doctrine of Christ or the word of the beginning of Christ Heb. 6.1 are whil'st such excluded from all fellowship with Christ The fellowes of Christ are his Brethren and the character which Christ himselfe giveth of them is obedience unto the will of his father Math. 12.50 They are with him coheires Rom. 8.17 and therefore they exercise all acts of communion with God their father Christ their elder brother and with the rest of their Brethren Those that are the Children and heires of God joint heires with Christ walke in some degree suitably unto so eminent a relation And therefore do not walke in the counsell of the ungodly nor stand in the way of sinners nor sit in the seate of the scornfull Psalm 1.1 But to returne from this digression which I have inserted to keepe aliens and enemies unto Christ from presuming
to meddle with the comfort of this point Though in Christ there was a fountaine of oyle as it was said there was in * The new Annotations on Canti 1.2 Rome at the day of his birth yet the streames thereof make glad the city of God Psalm 46.4 The two olive branches through the two golden pipes empty the golden oyle out of themselves Zachar. 4.12 Here grace is the golden oyle Gods ordinances are the golden pipes The two olive branches are the two anointed ones vers 14. that is say they that interpret the words of Christ only either the two natures of Christ his Godhead and Manhood or his two offices Royall and Priestlie as man and priest of his Church he merited and purchased grace as God and King he actually produceth it in the soules of such as have relation unto him As the ointment trickled downe from Aarons head unto the very skirts of his garment Even so the oyle of the Spirit in Christ is diffused from him unto all the members of his body unto his lowest members Yee have received an unction from the holy one saith John 1 Joh. 2.20,27 unto those little children new converts or novices in the faith that he wrote unto In these words there is remarkeable for our speciall consolation the influence of this unction we receive from Christ against errour and seduction in fundamentals plainly implyed in the adversative particle prefixed unto both verses In ver 18.19 he speakes of Antichrist and Apostates that swarmed every where But he hath no sooner mentioned them but he forthwith opposeth this unction of the Spirit from Christ as a preservative against the poyson of their heresie and danger of their Apostacy But ye have received an unction from the holy one that will preserve you from all back-sliding Hereticks In vers 26. he makes speciall mention of seducers These things have I written unto you concerning them that seduce you And presently vers 27. he directs unto this spirituall anointing as a sufficient antidote against their infection But the anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him There are two properties in the words of this anointing which yeild full security unto believers against such false teachers The sufficiency and the permanency of it 1. The fulnesse and sufficiency of it Ye have an unction from the holy one and ye know all things vers 20. that is all things necessary to salvation And ye need not that any man teach you vers 27 to wit the grounds and principles of Christian Religion 2. The permanency of it The anointing which ye have received of him abideth in you vers 27 and hereupon in the close of the verse he inferreth their perseverance in union with Christ even as it hath taught you ye shall abide in him In Ephes 4.7 The Apostle sheweth what kind of doale or distribution Christ makes of grace unto his Church and there be 4 particulars by which he illustrates it 1. the universality 2. The variety diversity or inequality 3. The limitation 4. The freenesse of it 1. It is common and universall Vnto every one of us grace is given not unto every man but unto every believer unto every true member of Christ and his Church 2. This distribution is with great diversity and inequality Thus Cornel. Alapide comments upon it Cuique data est saith he gratia non una par sed varia dispar huic major illi minor Unto every one of us are given severall graces We have not the same degrees if we speake of the graces of sanctification We have not the same sorts or kinds if we speake of the graces of edification There is great variety both in the quantity and quality of the talents or gifts of the servants of Christ One may have five another but two talents The talents of the one may be of gold the talents of the other but of silver 3. We have the limitation that is observed in this distribution of grace Unto every one of us Grace is given by measure The best of us have but our measure a small and narrow scantling For an absolute fulnesse is the incommunicable property of Christ himselfe 4. Lastly Here is the freenesse of this distribution Unto every one of us grace is freely given not sold The diversity that is in the measure of mens gifts and graces proceedeth not from any inequality in their merits or foregoing preparations but meerely from the free grace the gift the good will and pleasure of Christ Grace is given unto us according unto the measure of the gift of Christ It may perhaps seeme that this place is not so pertinently alleadged because it speakes only of a measure in the grace of the saints and so asserts not a conformitie unto the fulnesse thereof in Christ But in the least measure of sincere grace there is a kind of fulnesse Plenitudo respectiva secundum quid And that Christ communicateth such a fulnesse unto his Church I shall farther confirme 1. From it's relation unto Christ 2 from Gods end in the collation of all fulnesse of grace upon Christ 3. By going over the severall gradations of the fulnesse of grace that Christ imparts unto her in this life 1. From the relation of the Church unto Christ She is related unto him as a spouse unto her husband as a house unto the Lord or Proprietary as a body unto the head 1. As a wife or spouse unto her husband Canticl 4.8 Eph. 5.23,25,29,30,31 In him the husband there are hid unsearchable riches of grace and wisedome And will he then suffer her whom he hath taken so neare unto himselfe to want to be poore in grace He hath grace as a treasurer and can dispense of it to whom he will May not shee who is as it were the wife of his bosome freely begge it of him The garments of holinesse are all in his custody and at his disposall Can his tender heart then possibly endure to see her goe naked and in rags Christ was a lambe absolutely without spot 1 Pet. 1.19 and therefore he will not suffer any raigning or unmortified spot in his love Thou art all faire saith he himselfe unto her and there is no spot in thee Cant. 4.7 that is if we understand the words of sanctification comparatively in comparison of the wicked and unregenerate who are all over defiled Deut. 32.5 and spotted with the world Jam. 1.27 2. The Church is related unto Christ as a house unto the Lord or proprietary Christ was faithfull as a sonne over his house whose house are we Heb. 3.6 Now did he of old fill his materiall house the Temple with his presence and glory and will he not now fill his spirituall house with his spirit and grace undoubtedly
the whole series of the Apostles discourse that he speakes of the Church and therefore all is to be restrained unto the Church and her members And of such restraints of the particle we have in this Epistle besides the present place three instances Chap. 1.10,23 Chap. 4.6 Beza thinkes that the Apostle useth it here of set purpose to shew that all difference betweene Jew and Gentile is taken away Before Christs ascension the heavenly dew of Gods grace fell onely upon the fleece the land of Canaan but since upon the whole earth upon even the fulnesse of the Gentiles For Christ ascended farre above all heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all that is to paraphrase the words by parallel places of Scripture that he might poure his Spirit upon all flesh Joel 2.28 that the earth might be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 The Lutherans understand the words concerning the absolute filling of all places with Christs manhood Cajetan Emanuel Sa and others thinke that to fill all is as much as to fulfill all promises and prophecies that were written of him in the old Testament But the interpretation of the words which I have brought is favoured as expositours upon the place generally alleadge by the scope unto which they serve for confirmation by both the words foregoing of which they are an explication and by the words following which are of them an exemplification 1. By the scope not onely of these words but also of the whole verse nay of the two verses immediately preceding which is laid downe verse 7. Vnto every one of us grace is given c. Now unto the confirmation of this that unto every one grace is given by Christ Christ's ascension to fill every one to fill all is very aptly referred 2. By the words foregoing vers 8. of which they are an explication When he ascended up on high c. hee gave gifts unto men To ascend up on high is to ascend up farre above all heavens and to give gifts unto men is to fill all sorts and kinds of men with gifts The Apostle seemes plainly thinkes Beza to allude unto the verse following that testimony of the Psalmist quoted vers 8. Blessed be the Lord God who daily loadeth us with benefits Psalm 68.19 The filling all things in the Apostle is the same that loading with benefits is in the Psalmist 3. From the words following which are of them as it were an exemplification And he gave some Apostles and some prophets and some Evangelists and some pastours and teachers c. ver 11. Every office there mentioned includeth and presupposeth gifts for it for ungifted officers are no gift or blessing but a curse and judgment rather In the words then as there is expressed the institution of Church officers both extraordinary and ordinary so there is implied the qualification of these officers with abilities and endowments for discharge of their severall duties Now from the qualifying of Church officers with the graces of edification we may inferre the furnishing of Church members with the graces of sanctification Because those were purposely conferred for the production augmentation and confirmation of these He gave some Apostles and some Prophets and some Pastours and teachers for the perfecting of the saints for the edifying of the body of Christ vers 11.12 And the saints are not perfected untill they be filled with grace The body of Christ is not edified unlesse Christ fill all in all unlesse in every part of this body mysticall all faculties of the soule and all members of the body be cloathed with befitting graces In these words then we have a description of the effusion of the spirit upon the Church 1. a finito 2. ab adjunctis intensionis extensionis 1. Afinito medio sive destinato the meanes designed to make way for it Christ's glorious ascension He ascended far above all heavens that he might fill all Joh. 7.38,39 Chapt. 16.7 It is Christs errand and businesse into heaven and therefore you may be confident he will mind it and be very intentive upon the compassing of it The eye and heart of a wise man is almost never off from the end of any important action It were then blasphemy but to imagine that Christ in whom are hid all the treasures of wisedome and knowledge should not constantly have in his consideration and intention the end of so glorious and action as his ascension far above all visible heavens into paradise the house of God the third heaven the heaven of heavens Next we have the adjuncts of this effusion of the spirit the intension and extension of it 1. The intension measure or degree of it It was in comparison of that sparing communication of the spirit before Christ's ascension a filling The spirit was not as before onely sprinkled but powred forth It did descend not in drops or dew but in showers of blessing Ezek. 24.26 The Holy Ghost is now shed on us abundantly Tit. 3.5,6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly as it is varied in the margent that is largely or plenteously 2. We have the extension of it It was a filling of all He ascended that he might fill all that is that he might fill the universall Church and every true and genuine member thereof The subject then of this distribution of the gifts of the Holy Ghost is generall and universall and that in as many respects as the Church is now said to be Catholick In respect of 1. place 2. persons 3. time 1. In respect of place It is no longer a little garden inclosed within the territories of Jacob but a spacious field diffused successively at least through all nations all lands and countries 2. In respect of the persons Because this filling excludes no sort or condition of men neither Jew nor Gentile Greek nor Barbarian bond nor free male nor female Thus Dionysius Carthusianus expounds here the universall signe He restraines it unto men and takes it distributively de generibus singulorum He ascended farre above all heavens ut impleret omnia genera hominum id est quosdam de universis generibus hominum donis gratiis spiritus Sancti That he might fill all sorts kinds or conditions of men that is some of all sorts with the gifts and graces of the holy Spirit Lastly in respect of time This distribution was not confined unto the times presently after Christs ascension but if we speake of ordinary gifts of the Spirit to continue untill the last day according unto that promise of our Saviour That he will be with as the ministers so the members of the Church alwayes even unto the end of the world Math. 28.20 What comfort doth this place afford against the badnesse barrennesse unhealthinesse or any other incommodiousnesse of the place of a mans habitation against the meannesse or misery of a mans condition against the iniquity of the times upon which a man is cast