quod aliquis pertingit ad summum gratiae quantum ad essentiam quantum ad virtutem In respect of grace it selfe there is a fulnesse of grace when one attaineth to the highest top and utmost pitch of grace in the essence and vertue of it intensively and extensively And such a fulnesse and perfection of grace was in Christ A fulnesse of extent a fulnesse of degrees a fulnesse of vertue 1. In Christs grace there was a fulnesse of extent a perfection or fulnesse of parts He had grace in the greatest extension according to every sort and kind of grace No grace whether of edification or sanctification but was in him if taken according to the whole compasse and latitude of it's object and acts Although perhaps under some particular denomination and in reference to some one of its imperfect acts it may not fitly be ascribed to him I could exemplify my selfe by instancing in faith hope feare and the like But I must hasten In his grace 2. There was a fulnesse of degrees He had grace as farre forth as it may be had in the greatest excellency and intension according to every degree of grace The Spirit was not given by measure unto him John 3.34 And 3. There was in his grace a fulnesse of Vertus He had grace unto all effects and purposes whereunto grace doth or can extend it selfe Grace in him was a ground of merit and satisfaction a cause of grace in others It rendered his humane nature and actions well pleasing to the pure eye of heaven and communicated unto his soule such a gracious holy and heavenly being such a transcendent beauty and unmatchable perfection as farre surpassed the united and cumulated perfections of all the Angels in heaven Now this fulnesse of grace in respect of grace it selfe in respect of its extent measure or degrees vertue or efficacy was proper to Christ agreeable unto none besides him For the dwelling of it in Christ our Apostle bringeth as an argument to prove him head of the Church and of that it were not a good argument had it not been adequate unto the head of the Church had it agreed unto any other And let this suffice concerning the first question what is meant by the fulnesse of grace in Christ It is nothing else you have heard but an adequation of his grace unto his offices that require it a commensuration of his grace unto his capacity receiving it the perfection of his grace in respect of extent degrees and vertue The 2. Question is how an all-fullnesse of grace may be said to be in Christ's humane nature An all fulnesse is an infinite fulnesse Even as an all sufficiency is an infinite sufficiency Now the fulnesse of grace in Christs humane nature is not cannot be infinite For God created all things in measure number and weight Wisd 11.20 And the grace of Christ is a created quality inherent in his soule a creature too therefore finite it must needs be For answere All-fulnesse may be understood either absolutely and simply or else onely secundum quid after a sort in such a kind An all-fulnesse of grace absolutely and simply such cannot be in the manhood of Christ For that is nothing else but an infinitenesse of grace which we know is proper to the Godhead Now the manhood by being personally united to the Godhead is not annul'd nor essentially changed Upon this union there followeth no confusion betweene the natures or transfusion of the properties from one nature to another In Christs humane nature therefore there dwelled all-fulnesse of grace onely secundum quid after a sort in such a kind All the fulnesse of grace that was that could be found in a creature at least in reference unto Gods ordinary power Secundum definitionem divinae sapientiae as Aquinas resolveth it p. 3. q. 7. art 12. that is if I understand his language to the uttermost bound that the divine wisedome which hath ordered all things in measure hath prefixt to the grace of intellectuall creatures Even as the light of the Sunne is the greatest that God hath decreed unto the Luminaries of heaven And the heate of fire is the most intense which God hath designed unto elementary bodies The Scotists are not content with this but say farther that the degree of Christ's grace was unpassable even by Gods absolute power which opinion as the Thomists suppose shortneth the hand of the Almighty detracteth from the infinitenesse of his power at least in reference towards the production and augmentation of grace As if in powring grace into the soule of Christ it were quite exhausted One thing more I shall intreate you to observe out of Aquinas p. 3. q. 7. art 11. where he distinguisheth of a twofold consideration of the habituall grace of Christ Potest saith he duplicitèr considerari uno modo secundum quod est quoddam ens alio modo secundum propriam rationem gratiae c. The grace of Christ may be considered two manner of waies either in regard of its being as it is a thing a quality or else according to the nature of Grace 1. In regard of its being as it is a thing a quality so it may be in some sence said to be infinite Because in the nature of grace it is not limited bounded or stinted but includeth in it selfe whatsoever any way appertaineth to grace or commeth within the intensive or extensive compasse of it Even as we say that the light of the sunne is infinite because howsoever it be but a finite and created thing yet in the nature of light it hath no limitation bounds or stint but containeth in it selfe whatsoever any way appertaineth to light For the clearing of this we may note out of the learned and accurate Suarez g Respondetur esse a quivocationem in illo termino gratia in esse gratiae nam si sit sermo de esse reali inhaerente quod ipsa gratia confert animae fatemur hanc gratiam etiam in esse gratiae esse finitam eodem modo conferreâ—animae finitam pulckritudinem reddere illam proportionatam finitae gloriae non autem ita loquimur de gratia quando dicimus illam esse infinitam Alio ergo modo loquimur de esse gratiae pertinente ad dignitatem ejus prout ordinatur ad unionem hypostaticam illique conjuncta est hoc non habet gratia habitualis ex natura sua sed ex conjunctione ad unionem ita distinguitur aliquo modo ab ipsa gratia in esse qualitatis ideo sub hac ratione potest esse infinita quamvis qualitas ipsa finita sit pag. 393. Sed in hoc considerandum est ex sola acceptatione extrinseca ut fic non conferri gratiae propriam aliquam dignitatem physicam vel moralem ratione cuius possit dici infin ta tamen si haec acceptatio vel ordinatio non consideretur ut merè extrinseca sed quatenus
two following places The first place is John 1.14 And the word was made flesh and dwelt among us full of grace and truth Where by grace some understand all morall vertues that perfect the will and affections and by truth all intellectuall vertues that adorne and beautify the understanding Full he was of grace to sanctify full of truth to enlighten Full of grace because the life full of truth because the light of men Full of grace to expell our sins Full of truth to dispell our ignorance The descant is Bonaventures on the place A second place with which I will conclude is John 3.34 God giveth not the spirit by measure unto him There is plenitudo vasis and plenitudo fontis the fulnesse of a measure or vessell and the fulnesse of a fountain The fulnesse of grace in the saints was like the fulnesse of a measure They had the spirit but in measure Vnto every one of us grace is given according to the measure of the gift of Christ Ephes 4.7 As God hath dealt to every man a measure of faith Rom. 12.3 Whereas the fulnesse of Christ was the fulnesse of a fountaine without measure He gave not the spirit by measure unto him Now the Spirit was the cause and ground of all grace and holinesse Having that then not by measure but in all fullnesse he must needs have of grace a fulnesse He was filled with the spirit of grace anoynted with it all over Therefore full of grace And so having done with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ And after I have shewed you that it is so to shew you now why it must be so The Schoolemen note that in Christ there is a threefold grace Gratia unionis Gratia unctionis seu habitualis Gratia capitis The grace of union the grace of unction or habituall grace the grace or gift of being head over the Church Now the plenitude of his unction the fulnesse of his habituall grace may be demonstrated from his grace of union from his grace of headship 1. From his grace of union k Christus habuit gratiam in summo secundum perfectissimum modum quo haberâ— potesi hoc quidem apparet ex propinquit â—e animae Christi ad causam gratiae Dictum est enim quod quanto aliquod â—eceptivum prâ—pinquius est causae â—…fiuenti tanto abundantrùs recipit Et ideò anima Christi quae propinquius conjungitur Deo inter omnes creaturas rationales maximam recipit influentiam gratiae ejus Aquâ—nas part 3. quaest 7. art 9. The nearer a thing is to it's cause from whence proceedeth any good the more plentifully doth it partake of it's influence Every person the nearer he is linkt unto earthly Potentates the more he hath prerogative before others more disjoyned Now the divine nature is the fountaine and that bottomlesse and infinite of all grace From it commeth every good and perfect gift And the humane nature of Christ is joyned unto it in the nearest in a personall union A congruence therefore was it that there should be a derivation unto it of an abundance of grace Unmeet were it if in that nature in whâ—ch there dwelled bodily an all-fulnesse of the Godhead there did noâ— also dwell habitually an all-funesse of grace 2. It may be demonstrated a gratiâ capitis from his being head unto the Church For in the head of the body mysticall grace is to reside in all eminency and perfection both of parts and degrees Even as in the head of the body naturall there is a fulnesse of sence All the five sences Whereas in the rest of the members there is but one sence the sence of touch or feeling The illustration is not mine but Austin's in the latter end of his 57 th Epistle ad Dardanum But this will be more appparent if we will consider that Christ under this relation of head is to be causa efficiens and exemplar is the principle and patterne of grace and holinesse unto us to fill up the emptinesse of grace in us to expell the fullnesse of sin out of us And then to enable him for the discharge of all this an all fulnesse of grace was a requisite qualification 1. Christ under the relation of head was to be a l Christus habuit gratiam in sumâ—o secundum per fecâ—…ssimum modum quo haberi potesâ— Et hoc quidem aptaret ex comparatione ejus adeffect um Sic enim recipiebat anima Christi gratiam ut ex eâ quodammodo transfunderetur in alios Et ideò oportuit quod haberet maximam gratiam ficus ignis qui est causa caloris in omnibus calidis est maximè calidus Aquin. quaest 7. Art 9. principle and fountaine of grace holinesse unto his Church Even as the head in the naturall body is the cause of sense motion in the members and therefore of grace and holinesse there must be in him an all-fulnesse Even as in the sunne the fountain of light from whom the moone and starres borrow all their light there is a fulnesse of light As in the Sea the originall of all waters there is a fulnesse of waters As in the fire the principile of all elementary heate there is a fullnesse of heat Grace and holinesse was confer'd upon Christ not as a private but as a publique person as the head of his Church as the universall principle of grace from whence there was to be a redundance and overflowing of it upon all his members Of his all fulnesse all are to receive John 1.16 And therefore there had need to be such an abundance and plenitude thereof in him as that in m Sed quaeres quanta sit haec intensio gratiae Christi quantumque excesserit aliorum hominum vel Angelo rum gratias Respondeo hoc minime posse constare verisimile tamen esse tantam esse haÌ„c unicam gratiam animae Christi ut omnes a'ias in se complectatur excedat ita ut si concipiamus ex omnibus aliorum hominum Angelorum gratiis inter se conjunctis unam consurgere habentem omnes illos gradus intensionis intensio gratiae Christi totam illam vel aequat vel superat Ratio est quia sidignitas animae Christi verbo unitae secundum se confideretur digna erat summae gratiae si esset possibilis quià verò haec impossibilis est definita est per divinam sapientiam summa quaedam gratia quae maximè esset consentanea dignitati muneribus Christi tota verò illa intensio optimâ ratione convenit Christo tum propter dignitatem personalem tum quia est universalis fons gratiae in quo tota debuit congregari quae in alios erat diffundenda ergo credibile est ità factum esse quià juxta regulam August lib. 3. de lib. arbitr cap.
Therefore immediate conjunction with the vertue of the principall cause is sufficient to constitute and denominate an instrument in actu primo For answere that usuall saying may have two t Suarez in tert part Thomae disp 31. sect 6. p. 496. sences Either that there is an utter nullity of vertue or that there is an improportion and insufficiency in the vertue of instruments towards their effects 1. That there is an utter and absolute nullity of vertue in instruments towards their effects that they worke not by any vertue which they have intrinsecally in themselves but only by the extrinsecall vertue of the principall agent And this if we speake of physicall instruments is most untrue For action is a second act and therefore ever presupposeth in the Agent which it denominateth a first act an active power not onely extrinsecall which is without it but also intrinsecall which is either in it or really the same with it Impossible is it for any thing to have so much as an instrumentall concurrence unto that in respect of which it is not cloathed with a power of Agency 2. This saying may have another meaning It may denote onely the improportion and insufficiency of the vertue that is in instruments towards their effects that they are not able of themselves to produce their effects without the supply and assistance or motion and application of their principall efficient Thus an axe though it hath an edge a fitnesse to cut yet it cannot actualy cut unlesse it be applied by the hand of the workeman And this sence I grant to be true and sound but then it maketh nothing to the purpose A second evasion which others fly to is an obedientiall active power compleated by the extraordinary concurse of God and here they passe ab hypothesi ad thesin and affirme there is such a power in every creature Looke say they as there is an obedientiall passive power in every creature to receive whatfoever God will put into it and to be made whatsoever God will make of it God is able of these stones to raise up Children unto Abraham Math. 3.9 So likewise there is in every creature an obedientiall active power whereby it may be elevated unto the working of whatsoever God will effect by it According unto this power the sacraments say they are elevated to be physicall instruments of grace Materiall fire in hell inabled to burne and torment spirits the words of consecration in the mouth of a massing priest exalted to be physically instrumentall in the transubstantiation of bread and wine into the body and blood of Christ This power they tearme radicall or fundamentall because it is undistinguished from the entity of every creature and superaddeth nothing thereunto but a non-repugnancy or a relation And they call it also a remote power because it hath only an inchoate and incompleate proportion unto miraculous and supernaturall effects which is compleated by the extraordinary concurse or influence of God elevating the creature beyond the power and force of it 's owne nature For answere 1. The instances they bring for confirmation of this obedientiall active power are a most pitifull and miserable begging of the question for they are denied by not onely Protestants but also Papists As Vasquez Becanus Faber Faventinus and generally all Scotists And if I guesse not amisse this knack was devis'd for the support of the sacraments physicall efficiency of grace As also of the physicall operativenesle of the words of consecration in that new an impious figment of transubstantiation To bring then these two as a chiefe proofe thereof bewrayes a great barrennesse of other arguments Revius in his Suarez repurgatus pag. 922 923. supposeth that this obedientiall active power in every creature unto any effect is a kind of omnipotency The attribution of which unto a creature every one will acknowledge to be blasphemous Indeed Suarez in tert part Thomae tom 1. disp 31. § 6. p. 509. stickes not to tearme it omnipotency And afterwards pag. 514 515. he saith that though it be finite and limited intensively and entitatively yet it is infinite and unlimited extensively and objectively It may be extended unto any thing whatsoever which God can doe either by himselfe or by any other creature I know they will say that this omnipotency is but subordinate secondary derived and instrumentary But omnipotency is an incommunicable attribute of the Deitie and to talke of a communication of incommunicable attributes is new and strange divinity Suarez him selfe in the controversy of the Vbiquitaries would disclaime any secondary omnipresence of Christs humanity And why then here doth he contend for a secondary or derived omnipotency of it But I shall more particularly argue against this obedientiall active power 1. from the distribution of an active power in generall 2. From the utter disproportion that is betweene any creature and supernaturall or miraculous effects 3. From a comparison betwixt an obedientiall active and passive power 1. From the adequate distribution of an active power in generall Every active power of â—…creature is either naturall or supernaturall For it is either it's entity or naturall quality and then it is naturall or else it is supernaturally superadded and infused by God and then it is supernaturall But now this obedientiall active power is neither naturall nor supernaturall It is not naturall for then what proportion could it have unto supernaturall effects neither is it supernaturall because it is say the inventors of it really the same with the nature of every creature Suarez answereth that however this obedientiall active power be sometimes naturall sometimes supernaturall entitativè in regard of it's entity yet it can never be naturall quoad usum seu quoad munus potentiae vel quoad modum agendi quia non agit juxta commensurationem vel propriam institutionem seu specificationem suae entitatis neque cum concursu seu auxilio sibi debito nec denique ad effectum vel actionem suae naturae proportionatam In tert part Thom. disp 31. sect 6. pag. 507. Unto This I reply that there is a suitablenesse or proportion betwixt every active power and the adequate use or application thereof and therefore if the entity of this obedientiall active power be naturall so must also the adequate and totall use and application thereof be too A second argument is from the utter and totall disproportion that is betwixt every creature and miraculous and supernaturall effects I know they distinguish of a compleate or consummate and an inchoate or incompleate proportion unto any thing that God can produce either immediately by himselfe or mediately by any other creature But can they expresse or imagine what inchoate proportion there is in a stone unto the beatificall vision or in a fly unto the production of an Angell Are not things materiall and immateriall altogeither disproportioned What Physicall influence can water or fire have upon the efficiency of grace faith hope or
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
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
examples of a sea and a fountaine of fire You cannot exhaust the sea though you draw as much water out of it as you can Though never so many rivers runne out of the sea yet will it never be drawne drie Even so though all the saints that were are or shall be either did doe or shall receive of his fulnesse yet will he never be emptied never the lesse full for all that The utmost that we receive is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a small drop in comparison of a botomlesse abysse and boundlesse sea But Chrysostome thinkes this similitude not sufficient to set out the fulnesse of Christs grace because if we take but a drop of the sea it makes some diminution though it be unsensible and undiscernable Whereas the fountaine of grace in Christ cannot be lessened in the least degree though it be never so much communicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This similitude being defective he proceeds unto another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suppose there were a fountaine of fire if you light never so many lampes or candles thereat you could diminish nothing therefrom but still it would be as full of fire as before Even so what measures and portions soever of his spirit and grace Christ dipenseth unto any he is not a jot impaired thereby but he hath still a plentifull remainder nay an all-sufficient an indeficient fullnesse an inexhaustible fountaine unemptible treasures an overflowing redundancy of spirit and grace Fulnesse of grace as Aquinas noteth qu. 7. art 10. may be taken either with regard unto the subject him that hath grace or else with regard unto grace it selfe and so it is nothing else but the perfection and excellency of grace 1. With regard unto the subject of grace him that hath it with regard either unto his office place and condition requiring or else capacity receiving grace 1. There is a fulnesse of grace considered in respect of the condition and state of the subject or partie that hath grace When one hath it fully perfectly and sufficiently according to his state and condition to the utmost bound that God hath perfixt to them of such a condition and in all the vertue and efficacy of it in that it extendeth to the performance of all things any wayes appertaining to the condition office or state of such as are of his place and ranke And such a fulnesse we have ascribed unto many of the saints unto the Virgin Mary Luk. 1.28 unto John Baptist Luk. 1.15 and unto his mother Elizabeth vers 41. unto his father Zacharias vers 67. and unto Stephen Act. 6.8 ch 7.55 All these had grace full and enough for that place and condition to which God had appointed them Thus the Romans are said to be full of goodnesse and filled with all knowledg Rom. 15.14 Full after a sort full with such a fulnesse as is proportionate unto the Age of Childhood in which we here live This fulnesse may be greater or lesser according to the various places which those unto whom is is distributed beare in the Church according to the severall exigences and measures either of their condition in themselves or of their service in the Church For the effusion of the spirit of holinesse is likened in scripture to the pouring forth of an oyntment Now no oyntment at the skirts or edges of a garment doth runne so fresh and full as on the upper parts Upon the upper parts there is more conferred the measure of the * Bishop Andrews Ephah double portions of the spirit John Baptist Christs precursor must be filled with the holy Ghost from his mothers wombe The blessed Virgin the sacred vessel of his incarnation must have grace in greater fulnesse then other mortals But now upon the edges and skirts of Christ's garment Christ's body the lowest ranke of his members there is conferred lesse the measure of the Hin single portions of the Spirit Unto every one is dispensed grace sufficient sufficient for themselves sufficient for full and adequate unto that worke and employment unto which they are designed 2 Fulnesse of grace may be taken with regard unto the subjects capacitie of receiving it So the word fulnesse carrieth our conceit to place and measure from whence it is borrowed In which fulnesse is nothing but a commensuration of the things or bodyes contained unto them containing Even so in Christ a fulnesse of grace is the adequation of grace unto his capacity his power of receiving grace As a place or measure is then said to be full of a thing when it hath as much of it as it can hold So Christ is said to be full of grace in that he hath received so much grace as his capacity would containe no more There is a twofold capacity of a subject to receive an accident one naturall another obedientiall A naturall capacity towards Grace Christs soule had not seeing grace is altioris ordinis of a ranke and order above nature As for the obedientiall capacity of his soule to receive grace that is nothing else but the being of his soule considered as not repugnant to grace And according to it his soule was capable of so much grace as implied not a contradiction thereunto This capacity the Scotists think that God filled up unto the brimme so that if he should stretch nay rack his power unto the utmost he could not possibly poure into the soule of Christ one the least drop degree of grace more then it was possest of already not out of any deficiency in the divine power but meerely for want of roome as I may so speake in the limited and stinted capacity of the soule to receive it Now the Thomists on the other side hold that their adversaries in thus determining do little better then over-saucily narrow and limit the divine omnipotency And for their owne parts thus resolve it That God in the infusion of grace into Christs soule did fill up its capacity so farre as it could be fil'd in reference onely unto Gods ordinary not absolute power And if I be not mistaken there is more moderation in their opinion then in that of their adversaries For that Christ's grace was by Gods absolute power capable of farther intension they make good ex parte gratiae ex parte efficientis ex parte subjecti ex parte objecti 1. Then ex parte gratiae Grace is forma intensibilis a forme that hath degrees and it is finite and therefore capable of a farther intensive enlargement 2. Ex parte efficientis God is absolutely omnipotent and therefore able to produce whatsoever implieth not a contradiction Now the increase of a finite grace in point of degrees implieth no contradiction 3. Ex parte subjecti The grace of Christ is received in the obedientiall capacity of his humanity and according unto that his humanity was capable of whatsoever measure of grace God could produce Lastly ex parte objecti The greatest measure of grace can never be
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
a liberall dispenser of them unto those whom his father had given him amongst men As all the granaries of corne in Egypt were by Pharaoh committed unto Joseph for the supply not of Iosephs but of the peoples publick wants Ille frumenta servavit non sibi sed omni populo As Bernard in his second Homily Super missus est Even so was Christ entrusted with all treasures of wisedome and knowledg not so much for his own as for the Churches use And thus you see how that Christ received this fulnesse even for this very purpose to distribute of it unto his Church His fulnesse was not onely a fulnesse of sufficiency for himselfe but also a fulnesse of redundancy influence and efficiency upon others Now the soule of a Christian may from the premises to its unspeakabe comfort frame this or the like discourse Dwelleth there an all-fulnesse of grace in my Saviour and can there be an emptinesse in me Was this fulnesse of grace bestowed upon him not so much for himselfe as for others for me amongst the rest and will not he employ it for my good Will not he derive part of it unto me So should he betray that trust which his father hath reposed in him as Lordetreasurer of his Church which but to imagine were blasphemy Fulnesse of grace was conferred upon him as the head of his Church How can it then but have a powerfull that I say not unresistable influence upon me who am one of his members Unnaturall were it for the head of the naturall body to keep in the spirit sence and motion and not conveigh them unto the rest of the body As unnaturall as unbecoming were it for the head of the body mysticall not to impart grace unto the rest of the members In the third and last place I shall goe over the severall gradations of the fulnesse of grace that Christ imparts unto his Church and members here in this life 1. He communicateth unto all his members an initiall fulnesse of grace a fulnesse of parts in their first conversion 2. Unto those that are of full age and strong in the faith he distributes a progressive fulnesse as I may call it which accreweth unto them upon the further growth of their holinesse 1. Then he communicates unto all his members an initiall fulnesse of grace a fulnesse of parts unto all his members in their first conversion In the washing of regeneration and in our renewing the Holy Ghost saith Paul is shed on us abundantly through Jesus Christ our Lord Tit. 3.5,6 The vocation or conversion of the Gentiles is termed by the same Apostle Ro. 11.12 their riches because therein the riches that is a plentifull measure of Gods grace is by the spirit of Christ powred on them It is also called in the same place the riches of the world because thereby some of all nations dispersed through out the whole world are inriched with gratious endowments from the spirit of Christ Of his fulnesse saith John the Baptist have all we received and grace for grace John 1.16 In which words we have 1. A deduction or derivation of our grace from the fulnesse thereof in Christ as a fountaine 2. An exact conformitie answerablenesse of our grace unto the fulnesse thereof in Christ as unto its rule and patterne 1. We have a deduction or derivation of our grace from the fulnesse thereof in Christ as a fountaine Of his fulnesse we receive grace Even as the glasse doth the Image from the face The fulnesse of grace in Christ is not onely a fulnesse of an abundance but also a fulnesse of redundance From his fulnesse there runneth over a share and portion unto his Church Even as light is derived from the sunne unto the beames issuing from it As sap goeth from the roote unto the branches As water floweth from the fountaine unto the streames As sence and motion descendeth from the head unto the members I find in some papers that I collected when I was first a Student in Divinity in Oxford and if my memory faile me not it was somewhere in Aquinas that the preposition of denoteth three things 1. the Originall or efficient cause of our grace 2. The consubstantiality of the principle or efficient cause of Christs grace and ours Thus the Sonne is said to be of the Father And according unto this acception of the particle the fulnesse of Christ is the holy Ghost who proceedeth from him consubstantiall to him in nature vertue and majestie For although the habituall endowments of his soule are different in number from those in us yet it is one and the same spirit that filled him and sanctifieth us All these worketh that one and the selfe same spirit c. 1 Cor. 12.11 Thirdly of signifieth the partiality or imperfection in participation of our grace from Christ We receive of his fulnesse and not his fulnesse it selfe And thus we usually say take and receive of this bread wine when we mean only a part of the bread or wine not the whole There is a perfect fulnesse of grace in Christ but how little a part or portion thereof redoundeth unto us Vnto every one of us grace is given according unto the measure of the gift of Christ Eph. 4.7 2. Here is an exact conformity and answerablenesse of our grace unto the fulnesse thereof in Christ as unto it's rule and patterne Of his fulnesse we receive grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in naturall * Mr Bayne on Ephes 1.23 Dr Edw. Reynolds treatise pag. 400. generation the child receiveth from his parents limbe for limbe not alimbe in them requisite unto the integrity of their nature but is in it too the frame of its body is as full as theirs for members though not for bulk or quantity Even so in regeneration when Christ is fully formed in the soule of a man He receiveth in some weake degree grace for grace There is not a sanctifying and saving grace in Christs humane nature but it is in some small measure and proportion wrought in him so that the frame of his grace is as full as Christs in respect of the number though not the measure of his graces Pelargus and Maldonate tell us of some that translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon we have received of his fulnesse grace upon grace that is omnem gratiam or cumulatissimam gratiam every grace or most abundant grace And they paralell it with Job 2.4 which they render thus Skin upon skin yea all that a man hath will he give for his life that is a man will give for his life all his wealth or substance which in those times stood principally in cattell expressed Synechdochically by skinnes 2. Christ communicateth unto such of his members as are of full age and strong in the faith a progressive fulnesse of grace and I terme it so because it accreweth unto them upon their proficiency in grace and holinesse
Priestly empty the golden oyle out of themselves Zech. 4.12 These are the wings that is the beames and rayes of the Sun of righteousnesse Mal. 4.2 the vehicula of its influence In Psalm 36.8 we have a promise of sweet and abundant satisfaction unto Believers but it is affixed unto the ordinances of God They shall be abundantly satisfyed with the fatnesse of thy house What Paul Rom. 15.29 assureth himselfe touching his coming among the Romanes is appliable in some degree unto the ministery of even ordinary pastours and teachers It is in the fulnesse of the blessing of the Gospell of Christ that is as Lyra glosseth it in the abundance of spirituall grace so that their congregations if they receive the Gospell with all readinesse of mind shall to use the words of Calvin upon the place spiritualibus Evangelii divitiis affluere abound in all spirituall riches of the Gospell God ordinarily doth so largely blesse the labours of pious and painfull ministers as that for a seale of their ministry he makes them instrumentall in imparting unto Gods people in their flocks not onely some Rom. 1.11 but all spirituall gifts and graces that are sanctifying and saving Lastly here is a word of Consolation for every soule that is united unto Christ We may say of Christ what the wise man did of his feare Prov. 19.23 He that hath him shall abide satisfyed he shall not be visited with evill What the Poëts fancied of their cornu copia may more truly be averred of Christ that as they feigned afforded them who possessed it whatsover they desired And Christ yeilds unto them who have interest in him a supply of all that they can lawfully and will throughly and effectually wish and aske for It is but asking and we have Christs promise to receive that our joy may be full Joh. 16.24 He is plenteous in mercy unto all them that call upon him Psalm 86.5 There dwelleth an all fulnesse in the head and therefore there cannot be an emptinesse in any of the members for he received this all-fulnesse for them and therefore he will either derive unto them or imploy for them every parcell of it In him there is as fulnesse so bountifulnesse he is as full so bountifull most ready to impart unto others that fulnesse which for their sakes he is possessed of We may say of him what Solomon doth of the clouds Eccl. 11.3 If they be full of raine they empty themselves upon the earth Christ is full of every desirable good and he will empty himselfe upon every one that is related unto him In some sort he communicates unto them most particulars of his fulnesse He imployeth the fulnesse of his office and authority and he layeth out the fulnesse of his sufficiency to promote their salvation He communicates unto them even the very fulnesse of his Godhead in a way of anology and resemblance Saint Peter speaks of an Analogicall participation of the divine nature 2 Pet. 1.4 The fulnesse of his grace and favour with God he makes use of to ingratiate us with God and he makes us the objects of his owne fulnesse of Love and favour As for the fulnesse of his habituall grace we have the very same grace for kind imparted unto us though farre different in measure We receive of his fulnesse grace for grace John 1.16 The fulnesse of his satisfaction and merit is communicated unto us by imputation that is acceptation it is accepted for us unto our justification From his fulnesse of glory he will derive some beames unto us He will fashion our bodies unto an imitation of his glorious body And unto this there will be presupposed in our soules a resemblance of the glory and happinesse of his soule for the body is happy and glorious by redundancy from the soule This premised what is there that should perplex a soule that is in a state of Union with Christ Is it wants and emptinesse why it hath the all-fulnesse of Christ to gage for a supply Is it its owne impotency and disability why unto that it may oppose Christs all-sufficiency Though we be not able of our selves to contribute any thing towards our salvation yet he that hath undertaken the worke is able to save unto the uttermost and he is also authorized hereunto He hath all power given unto him in heaven earth a fulnesse of office and Authority Is Originall corruption a trouble unto them that rendred them children of wrath in their cradles and in the wombe Against the discomfort of that they should set Christs fulnesse of grace and favour with God for this will purchase the grace of Adoption for all that are his He is the son of Gods love and therefore in him he will be well pleased with them Doe they complaine as the Psalmist we are exceedingly filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3,4 Why upon this they would look with an eye of contempt if they did but consider how their blessed Saviour is full of grace love and favour towards them Are they disquieted with the sight and sense of the defects and imperfections that are in their graces why they are covered with the fulnesse of Christs habituall grace and holinesse Is the vast guilt of their actuall enormities a terrour unto them why◠all their sins are swallowed up by the fulnesse and infinitenesse of Christs fatisfaction Doe they grieve for the blemishes of their good workes which are so farre from meriting heaven as that they supererogate for hell and damnation Why though there be a necessity of doing good workes necessitas praecepti and medii yet there is no need of meriting by them for our Head by his infinite merits hath purchased more glory then our natures are capable of And of this fulnesse of glory he is possessed now in heaven in our behalfe as our Attorney and in his appointed time the times of restitution of all things he will derive of this his fulnesse of glory unto us according unto our capacity which he confirmeth and assureth unto us by his promise in the Gospell by the earnest of his Spirit in our hearts FINIS Bookes Printed for and to be sold by Thomas Robinson in Oxford CHronicon Historiam Catholicam Complectens ab exordio Mundi ad nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S.T.D. in folio An Answer to M. Hoards Book entituled Gods Love to Mankind by William Twisse D.D. Together with a Vindication of D. Twisse from the Exceptions of M. John Goodwin in his Redemption Redeemed by Henry Jeanes in folio A Treatise of Fruit-Tree shewing the manner of Grafting Setting Pruning and Ordering of them in all respects according to new and easy Rules of Experience gathered in the space of twenty years by Ra. Austen in 4o. XXII Lectiones Tredecim Orationes sex Conciones