disposition unto that other darknesse which is in Hell Those that doe not behold the glory of Christ here darkly in the glasse of his ordinances 1 Cor. 13.12 they are utterly unqualified for the distinct clear and immediate intuition of his glory in heaven where he is seen face to face The inheritance of the saints consisteth in light and therefore persons ignorant of God and Christ are altogeather unmeete to share in it and therefore we may say of them whiles they are on earth that they are in darknesse and the shadow of death in the borders and suburbs of hell This dispositive cause of the glory of the elect we have vers 25. to goe no farther illustrated by a twofold comparison one of dissimilitude another of similitude 1. By a comparison of dissimilitude The world hath not knowne thee and therefore I pray not for it but these that thou hast given me have knowne that thou hast sent me and therefore I intercede for their glory 2. By a comparison of similitude I have knowne thee and these have knowne that thou hast sent me I have knowne thee in all perfection Col. 2.3 Math. 11.27 John 1.18 And these know my mission by thee and therefore in some measure they know thee also unto them only of all the sons of men have I revealed thee and disclosed thy counsell and therefore I am an earnest intercessour in their behalfe that they may be with me where I am and behold my glory I have communicated a saving knowledge of me and thee unto them and therefore do thou impart glory and happinesse unto them They are conformable unto me while I am here on earth and therefore let them consort me in heaven hereafter But to speake more particularly of the branches of this our conformitie after death unto the fulnesse of Christ's glory It is 1. of our soules presently after dissolution from their bodies 2. of our bodies too upon their reunion with our soules in the resurrection 1. Of our soules presently upon their dissolution from our bodies Then the spirits of just men are made perfect Hebr. 12.23 perfectly freed from sinne and misery And if we speake of their happinesse in regard of essentials possessed of as great a perfection thereof as is communicable unto them In their understandings there will be perfect light They shall see God face to face 1 Cor. 13 12. they shall see Christ as he is 1 John 3.2 In their wills there shall be love and joy flaming unto the highest What the Apostle speakes of the Church in generall Ephes 5.27 is applicable unto every believing soule presently upon separation from the body Christ forthwith presents it unto himselfe glorious not having spot or wrinckle or any such thing c. Secondly In the resurrection Christs members shall enjoy a perfect state of glory in their bodies as well as their soules This second branch of their conformitie unto Christs fulnesse of glory I shall set forth and confirme by the explication of foure places of scripture The first is Phil. 3.21 who shall change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe In sanctification there is a change wrought in both the bodies and soules of the saints 1 Thes 5.23 But this is but an imperfect change In their glorification after death there will be a full and perfect change as of their soules presently upon their separation so of their bodies in the resurrection And this change of their bodies we have here set forth from the manner tearmes and cause of it 1. From the manner or kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an essentiall but accidentall transformation Looke as in change of old and broken vessels the matter is the same onely the colour is fresher and brighter the fashion newer and better So in the resurrection our bodies shall be the same for substance They shall retaine the same flesh and bloud the same figure and members that now onely they shall be over-cloathed with spirituall and heavenly qualities and prerogatives of corruptible they shall be made incorruptible of passible impassible of earthy heavenly and this we have here expressed by the tearmes of this change from which and to which It is a transformation of our bodies from vilenesse a configuration or conformation of them in glory unto the body of Christ 1. Here is terminus a quo the tearme from which vilenesse our vile bodies In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our vilenesse that is by an Hebraisme our vile bodies our most vile bodies This vilenesse is either generall or speciall 1. generall common to all mankind to wit mortality and passibility obnoxiousnesse unto inward infirmities and diseases outward common calamities and finally unto death and corruption 2. Speciall accrewing unto the saints by persecution Gal. 6.17 Their bodies while living may be blemished with scars wounds dismembring and after death may many wayes be disfigured Well! all defects and blemishes shall be removed and our bodies shall be fashioned like unto Christs glorious body Here we have the second tearme of this change the tearme unto which glory and this is set downe not absolutely but in a way of comparison a comparison of similitude This glory shall be like that of Christs body in his resurrection He shall change our vile body that it may be fashioned like unto his glorious body and his glorious body or body of glory was cloathed with four glorious dotes or endowments impassibility subtilty agility and clarity For farther explication of which I shall referre you unto what I shall presently deliver on 1 Cor. 15.42,43,44 Onely one thing I shall desire you to remarke for the present and that is this Whereas divers Papists understand the subtilty of Christs body in order unto the penetration of any other bodies they are herein contradicted by some of their owne Schoolemen Durand Capreolus and Estius The two latter understand by it the perfect and full subjection of the glorified body unto the glorified soule b Perfecta subjectio corporis ad animam quoadoperationes cognitivas appetitivas videtur pertinere ad subtilitatem haec subiectio potest intelligi vel quantum ad operationes sensitivas praecisè ut nihil sit in corpore per quod puritas talium operationum impediatur sicut nunc fit in nobis frequenter propter grossitiem impuritatem spirituum deservientiaum operationibus sensitivis Omnis enim impuritas talis segregabitur a corporibus gloriosis vel potest intelligi talis subjectio propter obedientiam perfectam quam tunc habebunt vires sensitivae ad rationem quae obedientia modò non est in nobis cum caro concupiscit adversus spiritum ob hoc corpus nunc dicitur animale ab animalitate quia motus animales magis sunt in nobis secundum impetum sensualitatis quam
velut ab ipso attracta sese quam celerrimè movebunt nam ab objecto trabi rapi quippiam notum est utovem à ramo viridi sibi ostenso puerum à pomo filium à matre conspectâ ac vicissem matrem à filio quae tamen omnia moventur etiam ab interna quadam insita virtute Estius in locum 1 Thes 4.17 Whence they collect that glorified bodies shall be made so strong nimble agile as that they shall be able to meet the Lord in the aire afterwards to soare up with him unto the very heavens Out of the Apocrypha they cite wisedom 3.7 In the time of their visitation they shall shine and runne to and fro like sparkes among the stubble A fourth endowment of glorified bodies which Paul reckoneth up is spirituality It is sowen a naturall body it is raised a spirituall body 1 Cor. 15.44 This is that which the Schoolemen call subtilty The mis-interpretation of which by some I have before noted and then also I acquainted you with Capreolus and Durand their exposition of it which I confesse is orthodox but yet not the meaning of the Apostle in this place For a naturall body unto which a spirituall body is here opposed is in the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal or soulie body that is actuated and animated by the soule after a naturall way and manner by the intervention of bodily helps such as eating drinking sleeping and the like In all congruence of opposition then spirituality is here opposed unto animality and a glorified body is said to be spirituall in regard of an immediate supportance by the spirit without any corporall meanes in an everlasting incorruptible blessed and glorious life In the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Math. 22.30 without any use of the generative and nutritive faculties The Fourth and last place which I shall alleadge touching this particular is Rom. 8.23 Where the full and perfect glorification of the bodies of those that here receive the first fruites of the spirit is tearmed Synecdochically in regard of the tearme from which it is redemption to wit from all the punishments of sinne and in conformity hereunto the day of generall judgment and resurrection is stiled the day of redemption Ephes 4.30 There is a redemption by way of price and a redemption by way of power The redemption of both our soules and bodies in a way of price was finished by Christ in the worke of his humiliation and he rested from it upon the day of his owne resurrection The redemption of our soules by power is perfected in the houre of death But the redemption of our bodies by power will not be consummated untill the day of our resurrection and then they shall be fully delivered from the bondage of corruption into the glorious liberty of the children of God And thus have I confirmed our future conformity in soules and bodies unto the all fulnesse of glory that dwelleth in the humanity of Christ Now the certainty hereof should comfort us against the sinfull corruptions of our soules the naturall cumber and wearinesse the most ignominious deformities the most painfull infirmities of our bodies all other wants and miseries of our lives and lastly the feare of death a King of terrours unto all that are out of Christ 1. Against the sinfull corruptions of our soules There is no evill of so malignant a nature as sinne and therefore nothing so great and grievous a burden unto a pious and sanctified spirit Nothing so strong an argument for griefe and mourning But now the assured hope of our conformation unto Christs glory will put due limits and bounds unto this our sorrow so that it will keepe it from degenerating into despaire and keep us from being swallowed up of over much sorrow 2 Cor. 2.7 for it assureth us that all our corruptions shall one day be totally and finally subdued and we shall be endewed with a spotlesse holinesse that cannot be defiled and so shall be presented unblameable and unreproveable in the sight of God Col. 1.22 Secondly Here is comfort against the naturall cumber and wearinesse the ignominious deformities the painfull infirmities of our bodies c. For our resurrection will be a glorious redemption from them all Here many times our dull and unactive bodies are unable or unready to obey the commands to performe the desires of our soules and so are burdensome clogs and not serviceable helps unto them That which is sowed in weakenesse shall be raised in power Glorified bodies shall be endewed with such a power as shall render them most obedient able and agile instruments of their soules The Speed of their motion shall be like that of the devouring fire in a heape of drie stubble and the height of it shall surpasse the towring flight of the eagle For they shall be able to meet the Lord in the aire 1 Thes 4.17 when he comes to judgment and afterwards mount up unto the third and highest heavens Suppose we have blemishes either naturall or contracted that render us deformed in the sight of men Why the glory and beautie of the resurrection will exclude all defects The most unhansome ill-favoured and mis-shapen body of a saint shall be fashioned like unto Christ's glorious body Our bodies here are little better then receptacles of frailty and paine subject unto all manner of inward distempers or outward annoyances But the impassibility and clarity of our bodies in their glorified condition be will an abundant compensation for all this He that can with an eye of faith behold the future configuration of his vile body unto Christs body of glory will with patience support his spirit under the tedious languishment of a lingering consumption under the raging violence of a pestilentiall feaver under the otherwise unsupportable torments of the goute cholick stone c. And in the third place he will patiently undergoe all other wants and miseries of this life As for wants he knoweth that we have Gods promise to supply them Phil. 4.19 God shall supply all your need according unto his riches in glory by Christ Jesus As for all the most grievous aflictions of this life he expects a far more exceeding weight of glory that will overpoyse them 2 Cor. 4.17 The Apostle there expresseth our future blisse in foure gradations 1. It is glory 2. it is massie or weightie glory whereas our aflictions are but light 3. it is eternall and in comparison of that our aflictions are but for a moment 4. it is a farre more exceeding weight then our aflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly exceeding or above measure exceeding that is it is unmeasurable I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Rom. 8.18 This life unto the best is Bochim a vale of
5. id quod vera ratione melius esse occurrerit id credendum est fecisse Deum Suarez in tert part Thomae disp 22. seâ—t 2. pag. 397. comparison of it all the grace and holinesse in the world though heaped into one subject of never so wide a capacitie should yet be but as a drop to the Ocean as a beame to the Sunne the least sparke to the whole element of fire 2. Christ under the relation of head was to be an exemplary cause a patterne and rule of Grace and holinesse unto which our's must be proportioned We must be holy as he is holy conformed unto his image Rom. 8.29 Now primum optimum in unoquoque genere saith the Philosopher is mensura regula caeterorum The rule and measure of the rest in a kind is to be the best and chiefest of that kind Of living creatures we see the rule and measure is the perfectest to wit man in whom we have couched and that after an eminent manner all the fulnesse of life all the degrees and rancks of life the vegetative the sentitive and reasonable life togeither with all the operations of each of these Even so of those that live the life of grace the rule and measure is to be the most perfect to wit Christ Jesus in whom the father decreed that grace should dwell in all perfection If we set either to our selves or others a sampler to worke after we will frame it as perfect and absolute as we can God hath set and drawn Christ for a copy unto which our sanctity must be conformed And will God thinke you designe any other besides a perfect full and compleat copy Shall there can there be any imperfection in the Almighties draught of an examplar Must our grace and holinesse answere Christs exactly and shall not his grace and holinesse then be fully exact Christ thirdly under the relation of head is to fill up that emptinesse of grace which is in us Even as the head in the naturall body is to supply the defects and wants in the members By nature there is in us an universall nakednesse and emptinesse and emptinesse of light beauty rectitude peace holinesse happinesse in our whole man A generall ineptitude and indisposednesse towards whatsoever is good nay in the best even after regeneration who have of grace a fulnesse in regard of parts there is yet an emptinesse in respect of degrees The measure of their graces is still defective Now Christ in that he hath undertaken to repaire and restore us unto our primitive condition is to fill up this totall emptinesse which is naturally in all of us this graduall emptinesse which is also in the best of us and he that must thus supply our emptinesse must himselfe be possest of a fulnesse He that is to satisfie the craving and demands of our extreame poverty must have unsearchable riches He must have all the treasures of wisdome and knowledge answerable unto our unconceiveable ignorance Because our flesh is devoid of grace and truth In it dwelleth no good thing Rom. 7.18 therefore that flesh which the word was made for the redemption of ours was to be replenished with all good things was to be full of grace and truth Fourthly and lastly An all-fulnesse of grace was necessary unto Christ in that as our head he was to expell the fulnesse of sinne out of us By nature we are filled with unrighteousnesse Rom. 1.29 We are full of filthinesse and deformity in flesh and spirit and overspread from the head to the foot with blaines and putrefactions All the faculties of our soules are full of sinne Our minds are full of vanity and darknesse Our consciences are full of impurity and insensiblenesse Our hearts are full of unbeliefe impenitency folly hypocrisy and hardnesse The heart of the sonnes of men is full of evill Eccles 9.3 Our wils are full of contumacy rebellion and stoutnesse And as there is a fulnesse of sinne in the powers of our soules so also in the members of our bodies Our tongues are full of deadly poyson Jam. 3.8 Our eyes full of adultery 2 Pet. 2.4 Nay there is a fulnesse of sinne as in our natures so in our actions and services Our almes prayers sermons are full of sinne Now one depth calleth for another one fulnesse for another The depth the fulnesse of sinne in us for a depth a fulnesse of grace in Christ The treasure of sin the treasure of an evill heart in us Math. 12.35 for all the treasures of wisdome and grace in him The strong man is not overcome and driven out of the house but by a stronger Luk. 11.21 The kingdome and dominion of sinne in us cannot be overthrowne but by a King of righteousnesse Our soules are so bespotted as that there is no cleansing of them but by the lambe of God who was without blemish or spot The fulnesse of sinne cannot be driven and chased out of our soules but by Christ in whom there was a greater fulnesse of grace And this though not enough must now suffice for demonstration of the congruity and necessity of the dwelling of an all fulnesse of grace in Christ The uses that I shall make hereof shall be of Information Refutation Consolation Exhortation 1. Then to begin with the uses of Information which shall be two 1. From the dwelling of all fulnesse of habituall grace in Christ we may inferre his qualification and fitnesse for all his offices 1. Hereby he was qualified for his Priestly office For he was holy harmlesse undefiled separate from sinners and such an high Priest became us Hebr. 7.26 2. Hereby he was fitted for discharge of his Kingly office For this n Exponimus voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propterca vers 3. non de causa consequenâ—…s sed de causa consequentiae non ut amor justitiae c. sit causa cur Deus unxerit hunc regem oleo laetitiae sed ut unctio causa sit tanti amoris odii Quasi diceret unxit te propterea id est in eum finem ut diligeres iustitiam vel Dilexisti justitiam quia unxit te oleo Sic Augustinus in hunc locum propterea ut diligeres justitiam odio prosequereris iniquitatem unctus es Rivet in locum end or intent God anointed him with the oyle of gladnesse above his fellowes that the scepter of his kingdome might be a scepter of righteousnesse That he might love righteousnesse and hate iniquity Heb. 1.8,9 Psalm 45.6,7 3. All the treasures of wisdome and knowledge are a sufficient furniture for execution of his Propheticall office Who so meet to be the great Prophet of the Church as he that is infallibly true in all that he saith And the Baptist asserts the perpetuall infallibility of Christ's testimony from the unmeasurablenesse of his gifts and graces Joh. 3.34 In ver 33. he sets downe what honour beliefe of Christs testimony yeelds unto God to wit subscription unto
he will As the cloud of Gods glorious presence first filled the Sanctuary and afterwards the whole temple Even so the spirit of grace in Christ shall first fill the soule in believers and it's faculties and then spread it selfe over the body so that that shall be become an outward temple of the holy Ghost It is said of the oyntment wherewith Mary anointed the feet of Christ that the whole house was filled with the odour of it Joh. 12.3 Semblably may we say of the spirit and grace wherewith Christ was anointed that his whole house to wit Church is filled with the fruits and comforts of it 3. She is related unto him as the body unto the head The Church which is his body The fulnesse of him that filleth all in all Ephes 1.23 In which words we have as the relation of the Church unto Christ so also the influence of Christ upon the Church 1. We have here the relation of the Church unto Christ She is his body and hereupon his fulnesse The name of fulnesse is as Rollocke thinks a declaration of the relation of body from it's office which is to compleat and in an externall way to perfect the head For the members are a superadded ornament unto the head and an object of it's influence So that though it were in it selfe never so comely yet it would sever'd from them be defective nay loose the very nature and relation of head as having nothing whereon to exercise its office So though Christ considered personally be possest with an overflowing fulnesse yet if we consider him mystically as head of his Church such is his love unto his Church as that he esteemeth himselfe but maimed and imperfect unlesse he have her joyned unto him as his body By this then we see that Christs own interest will lie upon him as an engagement to be carefull for the filling of his Church and every member thereof with all requisite graces for because she is his fulnesse therefore by filling her he himselfe under the capacity and notion of head becommeth the more full His glory and honour is the more advanced His joy and comfort the more enlarged The more gracious his members are the more joyfull and glorious he is But this engagement of Christ unto his Church as his body and fulnesse we have made good by the second particular in the text Christs influence upon the Church who filleth all in all that is who filleth all things to wit all powers and parts in all Saints in all his members He filleth their understandings with a saving light their wills with holy and heavenly purposes and intentions desires and affections their consciences with peace and purity their bodies with promptnesse and readinesse of obedience unto the commands of God and their soules There be some that differ from us in the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others in the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But their sence doth very well sort unto that for which we alleadge the place 1. There be some as Rivet and Grotius that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a passive signification The Church is Christs passive fulnesse filled or made full by Christ not onely with common but with spirituall sanctifying and saving graces and this sence you see serves expresly for the proofe of the matter in hand And no lesse is implied by those who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively and so read the words thus The Church is the fulnesse of him who is filled all in all As the Church considered in common and generall is the fulnesse of Christ so every true member of the Church is a part and portion of that fulnesse and therefore however Christ as head cannot be absolutely compleat untill all his elect members are gathered and fully united unto him joyntly or together all at once in the resurrection in their bodies as well as soules Yet he may be said to be filled inchoatively and gradually in the successive vocation Sanctification and glorification of his severall members The union betweene Christ and the Church is so neare as that Christ is sometimes taken collectively for the whole Church consisting of head and body And hereupon what is done and suffered by the Church is frequently ascribed unto Christ himselfe Gal. 2.20 Act. 9.5 And here in this place according unto the now mentioned reading of the words he is said to be filled in all that is in all the Saints in all believers when they receive of his fulnesse and are thereby filled Musculus and Cornelius Alapide note that by an usuall Graecisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All for according unto all so that in the words we have a twofold extent of this paso sive repletion of Christ 1. Of the subject or persons in whom he is under the capacity of an head said to be filled In all that is in all his members 2. Of the matter wherewith he is filled in these persons According unto all that is all gracious gifts pertaining unto the fulnesse and perfection of his body the spirituall life and salvation of all his members Though he of himselfe personally be so full that he filleth all in all yet he is pleased to account himselfe under a mysticall consideration to be filled in all his members according unto all graces either of sanctification or edification that are powred upon them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all and in all are as Calvin observeth concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all here to be restrained according unto the present circumstance of the place Now the Apostle speakes here in particular concerning the Spirituall government of the Church and unto this drift of the Apostle it will be most suitable to understand both the all 's in the text with reference unto the Church In all concerning the members of the Church According to all touching such blessings and gifts as are proper and peculiar to Church members There is also another interpretation that comes home to our purpose and it is o Christum implere omnia in omnibus id est licet Ecclesia sit ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non idcò tamen est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd Christus perse ea carere non possit Is enim potiùs in ea in singulis membris implet omnia veri capitis officia omniáque beneficia immediatè praestat in fingulis Ergè Ecclesia non data est eapiti ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sed potius Christus datus est Ecclesiaecaput ut omnia colligat membra in omnibus omnia bona felicia operetur omnia inquam veri capitis officia in singulis membris perficit Zanchie's The summe of which is He fulfilleth or dischargeth all the offices of a true head in every member and immediately conferreth upon each all graces requisite for their salvation and for their
teares Here they sow in teares Psal 126.5 Thou feedest them with the bread of teares and givest them teares to drink in great measure Psalm 80.5 But light is sowen for the righteous and gladnesse for the upright in heart Psalm 97.11 and a glorious harvest will come wherein they shall reape in joy and God shall wipe away all teares from their eies Revel 21.4 Man that is borne of a woman is of few dayes and trouble Job 14.1 man is borne unto trouble as the sparkes flee upward Job 5.7 But there remaineth a rest unto the people of God Hebr. 4.9 a rest from all their labours Revel 14.13 their hearts therefore may be glad and their glory may rejoyce and their flesh also shall rest in hope Psalm 16.9 who almost but may take up that complaint of the Psalmist Psalm 88.3 My soule is full of troubles and my life draweth nigh unto the grave But unto it all Christ's members may oppose that which David speaketh in the name of Christ himselfe Thou wilt make knowne unto mee the waies of life Thou shalt make me full of joy with thy countenance Act. 2.28 Here Gods people have waters of affliction of a full cup wrung out unto them Psalm 73.10 Here they have a full draught of misery But against the bitternesse of this cup they may be cheared by expectation of the river of divine pleasures the streames thereof make glad the city of God which God hath promised to make all those drinke of that put their trust under the shadow of his wing For with him is the fountaine of life in his light shall we see light Psalm 36.8,9 Amongst the miseries of this life we may well range the infamy of our names and it is common and incident to the most of men Who almost so innocent but hath occasion to complaine as David Psal 69.19,20 Thou hast knowne my reproach and my shame and my dishonour c. Reproach hath broken my heart and I am full of heavinesse Against this we should comfort our selves with this confidence that God will one day cleare up our reputations and wipe away all obloquies from our names The Lord Christ will come to be glorified in his saints and to be admired in all them that believe 2 Thes 1.10 The Lord Christ will be the fountaine of their glory and the measure of it will be unto admiration Unto the reproaches which the names of saints and Believers lie under we may add that which ministreth no lesse argument of griefe and sorrow unto a sanctified soule the unavoidable society of the ungodly How was just Lot vexed with the filthy conversation of the wicked 2 Pet. 2.7 Woe is me saith David that I sojourne in Mesech that I dwell in the tents of Kedar Psalm 120.5 But against this we must solace our selves by the hopes of Gods glorious presence in which we shall enjoy as Christ now doth fulnesse of joy and pleasures for evermore at the right hand of God Lastly here is comfort and encouragement unto those that are Christs against the terrours of death When we are as Joshua and David to goe the way of all the earth Joshua 23.14 1 Kings 2.2 to die This consideration may comfort us that God will shew us the path of life make knowne unto us experimentally the waies of life Nature trembleth to consider that one day it must descend downe into the throne of death make it's bed in the dust among wormes and putrefaction But Faith erects the soule by giving evidence of our future full vindication from all the dishonour of the grave and full conformity unto the all-fulnessē of Christs glory Lastly the all-fulnesse of glory that dwelleth in Christs humanity may be applied in a way of exhortation 1. Because it is the pattern pledge of our owne fulnesse of glory Phil. 1.21 Therefore it should weane us from the love of this miserable world and life and quicken in us an earnest expectation of and fervent longing for that time day wherein this glory shall be not only revealed but communicated unto us Death will put a period unto the most lasting joyes of this world therefore we should not let out our hearts unto them but there are pleasures at Gods right hand that are beyond its reach for they shall be for evermore The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from a word that signifies victory because * Rivet in locū eternity is as it were a conquest of time and whatsoever is measured thereby Unto these everlasting delights our soules should be alwaies suspiring Here we are troubled with the passibility animality and weaknesse of our bodies and we dread all thoughts of the corruption and dishonour of the grave and therefore we should sigh and groane in our selves for the redemption of our bodies we should ardently wish and pray for incorruptible powerfull glorious and Spirituall bodies The sin of the soule is an heavier loade unto a gracious heart then the frailty of the body O wretched man that I am saith Paul who shall deliver me from the body of this death Rom. 7.24 Why death it selfe will give a full and finall deliverance it will exempt as from the pollution of sin so from the vexation of all temptation to it After death there will be no more any lustings of the flesh against the Spirit no more any warring of the law in our members against the law of our minds and bringing us into captivity unto the law of sin which is in our members Rom. 7.23 And therefore death is desirable by all that are in Christ Phil. 1.23 so it be with submission unto the decree of God with a patient contentation to serve our owne generation by the will of God Act. 13.36 To do first that service for the Church which God hath appointed us No filthinesse comparable unto that in the spot of sin and therefore how welcome should a glorified condition be unto us in which we shall be without spot blemish wrinkle or any such thing The mortification of sin in this life is attended with the peace of conscience that passeth all understanding but because it is not perfect therefore it is often interrupted with stormes But the utter eradication of sin is followed with a perpetuall calme and therefore ardently desired by all that know and prize tranquillity of Spirit A cluster of grapes cut down at the brook of Eshcol and brought into the wildernesse was very sweet Numb 13. Oh then how pleasant will the whole vintage in the land of Canaan be If the first fruites of our glory be so joyous and delightfull O then the comfort that we shall reap in the whole crap or harvest The fulnesse and perfection of our glory is such as never entered into the heart of man 1 Cor. 2.9 The glory of Christ in his transfiguration on the mount was so satisfactory unto Peter as that he desired his sight of it might never have end or
interruption Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias And yet Peter was only a spectator of this glory and had himselfe no share in it O then what infinite satisfaction may we expect in the beholding of Christs glory in heaven for it will be accompanied with an everlasting enjoyment thereof the lustre of it will be diffused unto us so that some shall enjoy the glory of the Sun some of the Moone some of the Starres 1 Cor. 15.41 We may conclude then of heaven as Peter of the mount of Christs transfiguration Lord it is good for us to be here In earth we are surrounded with spectacles of discontent but in heaven the glory of Christ will be an all-pleasing object for in the sight of it will stand part of our blisse and therefore it should command our hearts and draw unto it our thoughts and affections Christ glorified is our treasure and where your treasure is there will your heart be also Math. 6.21 Wheresoever the body is thither will the Eagles be gathered together Luk. 17.37 Math. 24.28 Hosea chap. 1.11 Prophesying of the true members of the Church under the Gospell giveth them this character They shall appoint themselves one head and ascendent è terrâ they shall come up out of the land that is they shall ascend from earth to heaven in their desires In Cant. 8.3 the motion of the Church even here in her state militant is ascension Who is this that commeth up out of the wildernesse Though she be in a wildernesse condition yet the texminus ad quem of all her motions is the land of promise the heavenly Jerusalem she is still comming up out of the wildernesse The constant prayer of the Church is for the comming of her Lord and Husband Christ Jesus and the spirit dictates this prayer unto her The spirit and the bride say come Revel 22.17 She knoweth that the day of his comming will be her wedding day And hath she not reason to long for the consummation of her marriage with so all-glorious an husband She is assured that the day of his comming will be her coronation day wherein he will grant her to sit with him in his throne Revel 3.21 and place upon her head a crowne of righteousnesse 2 Timoth. 4.8 of life Jam. 1.12 and glory that fadeth not away 1 Pet. 5.4 What more tempting and alluring then the beauty of such a crowne the glory of such a throne And therefore she hath great cause to love the appearing of the Lord Jesus 2 Timoth. 4.8 and to desire that it may be hastened 2. From Christ's all-fulnesse of glory and the certainty that we have of our participation thereof we may be exhorted to use our strictest endeavours in our declining of sinne pursuite of holinesse and tracing the waies of new obedience Hath not Christ decreed to make us glorious like himselfe The glory which thou gavest me I have given them Joh. 17.22 and is it not then a very undecent thing for us to have here inglorious soules base and unworthy affections and conversations He hath prepared for us riches of glory And unto such riches will not poore and low soules be unsuitable We are begotten by the refurrection of Jesus Christ unto a lively hope an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 3.4 and unto such an undefiled and heavenly inheritance will not defiled consciences and earthy minds be altogeather disproportioned and so unqualified and unmeete for the partaking of it If you compare vers 20 21. of 3 Phil. you may find an argument to stirre us up unto heavenly mindednesse We looke from heaven for the saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body c. Therefore let our conversation be in heaven Here on earth as it was said of Lazarus Luk. 16.25 we receive our evill things Even a Jacob complaines of the few dayes of his Pilgrimage as evill Gen. 47.9 and unto a Solomon all things under the sunne were vanity and vexation of spirit Eccles 1.2 and therefore while our bodies are fastened unto the earth this theater of misery our soules should soare up to heaven in devotion Because those that have chosen Christ for their Head and King shall ascend from earth to heaven in their bodies at the resurrection ascendent è terra Hos 1.11 They shall come up out of the land therefore it is fit that now in this life they should come up out of the land ascend and mount unto heaven by divine and spirituall meditations and heavenly affections When Christ took Peter James and John to be witnesses of his glorious transfiguration he bringeth them up into a high mountaine apart Math. 17.1 and why might not this betoken that to qualifie us for the contemplation of Christ's glory here and the fruition of it hereafter there is requisite an elevation and separation of our hearts from the distractions of all things here below Saint John having propounded our future conformitie unto Christ's glory 1 Job 3.2 when he shall appeare we shall be like him c. he presently addeth vers 3. that the hope of this conformitie is accompanied with unfeigned endeavours after purity and every man that hath this hope in him purifieth himselfe even as he is pure And indeed it would be very irrationall for a man to hope to be like Christ in his glory and happinesse and at the same time to resolve to be unlike him in his grace and holinesse In Rom. 8.23 they that waite for the Adoption that is the consummation and manifestation of their adoption to wit the redemption of their bodies are described by the Apostle to be holy and penitent persons such as have the first fruits of the spirit Gal. 5.22,23 and such as groane within themselves that is under the sight and sense of their lusts and corruptions This connexion of spirituall sorrow and humiliation with the first fruits of the spirit is very congruent because there is a great deale of equity in this that we should mourne and groane for that which grieveth the Spirit by whose graces we are sealed that is marked out for redemption Ephes 4.30 In heaven the spirits of just men shall shall be made perfect Ephes 12.23 and if we desire after death to be rankt amongst them we should labour by the promises to cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7.1 to be perfect as our father which is in heaven is perfect Math. 5.48 When we awake satisfaction with the image or likenesse of God will be our reward Psal 17. vers last and therefore here it is our duty to put on the new man which is renewed after the image
to hear those things which ye hear and have not heard them Indeed the Church before Christ as our Saviour said of Abraham John 8.56 saw the day of Christ his comming in the flesh afar off through a vail or cloud of ceremonies and by the faith of prophesy Heb. 11.13 But we see it by the faith of History Unto them Christ was as a Kernel hidden in the ground as contained within God's promises Unto us he is as a branch grown forth Isai 4.2 Diodati Hence it is that the ceremonies of the old Testament were Prophetical prenunciative of things to come the Sacraments of the new Testament Historical commemorative of what is past As therefore the truth of History is held to be more real then the trurh of prophesy because it is a declaration of a real performance of that which was promised So the Christian administration of the Covenant of grace may be said to containe in it a fulness of truth that is a more real verity then the Levetical or Mosaical According to the which difference as is observed by the reverend Morton in his book of the institution of the Lord's Supper pag. 213. St. John the Baptist was called by Christ a Prophet in that he foretold Christ as now to come but he was called more then a Prophet as demonstrating and pointing him out to be now come Math. 11.9 Joh. 1.15,29 The ceremonial law saith the Apostle had a shadow of good things to come and not the very Image of the things Hebr. 10.1 In which words Calvin Pareus Cornelius Alapide and others conceive that there is an allusion unto the custome of Painters whose first rude or imperfect draught is termed a shadow or adumbration upon which they lay afterwards the lively colours so draw the Image unto the life with all its lineaments The rites of the old Law were but a rough draught but obscure and confused shadowes in respect of the ordinances of the Gospel which are a lively and express Image a distinct and perfect picture of Christ and his benefits Thus you see Beloved that God hath respited us to live in a time of greater light and fuller revelation then the Patriarks lived under O let us not receive so great a grace of God in vain but walke suitably thereunto let us improve this priviledge unto the best advantage of our soules by making use of it as an engagement unto a greater eminency in knowledge and piety then was in those dayes O! it were a shameful and ungrateful part that the Saints of the old Testament should see farther better and more distinctly through the cloud of ceremonies a light that shone in a dark place 2 Pet. 1.20 then we through the cleere mirror of the Gospel in which we may with open face behold the glory of Christ shining 2 Cor. 3.18 that their soules should thrive grow fat and full with the shadowes of the Law and ours be lanke and leane with the more solid and substantial ordinances of the Gospel 2. Christ may be considered under the relation of an head unto his Church and so the Church belongeth unto him as his fulness The Church which is his body the fulness of him that filleth all in all Ephes 1.23 This assertion at the first blush seemeth very strange For if in Christ dwell all fulness all the fulness of the Godhead bodily Col. 2.9 If he be all in all if he fill all in all how then can either the Church triumphant all whose members owe all their perfection unto his influence or the Church militant which alas is but a company of poore creatures and sinners empty of all good save what floweth from him be possibly imagined to be his fulness any wayes to fill and perfect him why the very proposal of the doubt in some sort cleares it That which in the text seemingly contradicts the Churches being Christs fulness he filleth all in all insinuates after what manner it must be understood for from Christ's being of himselfe so full as that he filleth all in all the inference is not only easy but necessary that the Church is not his inward fulness serving to supply his defects and inwardly to fill and perfect him but only his outward fulness serving to magnify his mercy and outwardly to fill and honour him and from her he hath indeed an external filling glory and perfection Even as a King receiveth glory from his subjects in the multitude of the people is the Kings honour Prov. 14.28 or as a husband is honoured by a vertuous wife She is a crowne to him Prov. 12.4 A Father credited by his off-spring Childrens Children are the crowne of old men Prov. 17.6 Or as a Gentleman is graced by his numerous retinue Aquinas upon the place saith that the Church is Christ's fulness even as the body may be said to be the fulness of the soule And the body may be so termed because it is for the service of the soule because the soule workes in and by it and without it cannot put forth many of it's operations So the Church is for the service praise and glory of Christ Isai 43.21 Christ exerciseth and manifesteth the power and efficacy of his spirit in her She is as it were a vessel into which he poureth his gifts and graces Without a body how can the operations of the soule be visible And if it were not for the Church how could the power and efficacy of Christ's grace be discernable As a general or Commander may be said to be filled when his army is encreased his conquests enlarged so Christ when Believers are added unto the Church Acts. 2.47 The illustration is not mine but Hierom's The expression will not seem harsh if we consider the titles of the Church in the old Testament She is the glory of God Isai 4.5 Even as the woman is the glory of the man 1 Cor. 11.7 a crowne of glory in the hand of the Lord and a royal Diademe in the hand of God Isa 62.3 the throne of his glory Jer. 14.21 that is unto him a name of joy a prayse a glory and an honour before all the nations of the earth Jer. 13.11 and 33.9 For the further clearing of this text we will consider Christ personally essentially mystically 1 Personally as he is Sonne the second Person in the Trinity having in the Godhead a subsistence distinct both from that of the father and Holy Ghost and so he is full of himselfe 2. Essentially according to his natures both Divine and humane as he is God as he is man and so also he is full by himselfe full and perfect God full and perfect man So then the Church is not his fulness 3 Mystically as he is head of his Church and so he is not perfect without her being his body mystical So then the Church is his fulness Can the head saith the Apostle say to the feet I have no need of thee 1 Cor. 12.21 Christ hath deigned
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
unto thee thy face Lord will I seek Ps 40.7,8 Then said I to I come c. I delight to doe thy will c yea thy law is within my heart Because all things were delivered to Christ of his Father Math. 11.27 therefore hereupon Christ himselfe exhorteth as unto faith in him come unto me c. ver 28. so also unto obedience to him Take my yoke upon you and yee shall find rest to your soules vers 29. however your bodies and estates may be lyable unto trouble the Father hath committed all judgment to the Son that all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Iohn 5.22,23 Indeed the divine excellency the infinite perfection of the Deity is the alone formall object principall ground reason or inducement of divine worship but yet the judiciary power delegated unto Christ as mediator and man may be a great and powerfull motive hereunto For by our obedience unto him we shall consult for our owne indemnity for his power if we do not bow unto it will break us if we do not yeeld him an active obedience he can extort from us a passive obedience if we doe not doe his will we shall suffer his wrath if we doe not prostrate our selves at his feet in a way of reverence service and worship we shall be put under his feet in a way of conquest and triumph as a footstoole to be trampled upon as he hath power to condemne for disobedience at the last day so he hath authority to chastise it here in this life with removall of his ordinances He walketh in the midst of the golden Candlesticks Rev. 1.12,13 And therefore he hath power to remove them where he please he hath in his right hand the Starrs verse 16. the ministers of his Church and therefore he can suffer an Eclipse of them he can rightfully permit the removall of our teachers into a corner Is 30.20 and the going downe of the Sun upon our Prophets Mic. 3.6 He is the Angell of the Covenant and therefore he can upon neglect contempt and refusall of it withdraw his ambassadors from any place whatsoever He is the Lord of the vineyard and therefore upon its unfruitfulnesse he can expose it unto desolation by the boar out of the wood and unto devouring by the wild beasts of the feild he can suffer it to be burnt with fire to be cut down he can make it to perish at the rebuke of his countenance Ps 80.13,16 Math. 20.8 Fifthly Because Christ hath all mediatory power given unto him in heaven and in earth this may encourage all his to make their addresses in prayer unto God by him in his Name through his mediation for may they not with boldnesse and confidence approach the holy of holyes as long as their accesse is by him who alone hath power of intercession with him It is his office to receive and present all the prayers of all the Saints Rev. 8.3 and therefore every Saint may be confident of a gracious returne into their bosomes of all their prayers brought unto him When the people cryed unto Pharaoh for bread Pharaoh sayd unto all the Aegyptians goe unto Ioseph and what he sayth unto you doe and Ioseph opened all the store-houses Gen. 41.55,56 If we cry unto God for bread for any mercy he sends us to his Ioseph who openeth all the storehouses of his speciall and rich mercies belonging any way to the covenant of grace All such mercies are handed and delivered out unto us by his mediation Every good and every perfect gift as it cometh downe from the father Jam. 1.17 so it cometh by Christ as a mediatour if we want private or personall mercies unto whom should we run for them but unto him who is now ascended up farre above all heavens and hath all power given him to distribute gifts unto men and to fill all things that is all his members with his spirit and grace Eph. 4.8,10 If we want any measure of light and knowledge wee should beg it of him for he himselfe having Mat. 11.27 affirmed his soveraignty over all things in generall All things are delivered unto me of my father He forthwith instanceth in his power of saving Illumination as one of the principall flowers of his crowne and cheife branches of his royall prerogative neither knoweth any man the father save the Son and he to whomsoever the Son will reveale him None hath authority savingly to reveale the Father but the Son He alone hath power to poure out a spirit of Wisdome and Revelation if the whole Church visible if any particular Church want a mercy and deliverance who so able to relieve and supply her as her head if the vineyard be overrunne by wild and savage beasts the Beare out of the wood and wild beasts out of the field cruell and bloudy enemies unto whom should we make our prayers in her behalfe but unto the Lord of the vineyard So the Church in the Psalmist Returne we beseech thee looke downe from heaven and behold and visit this vine and the vineyard which thy right hand hath planted Psalm 80.14,15 He is the Lord of the house his Church and therefore beseech him to look unto the ruines and dilapidations thereof He is the Lord of the harvest and therefore let us petition him to remove loyterers and send forth labourers into the harvest and withall to furnish them with abilities for their Labour all gifts requisite for the perfecting of the Saints for the worke of the ministry for the edifying of the body of Christ Let us intreat him to poure upon them a spirit of prayer and supplication to open unto them a doore of utterance to speak the mystery of Christ that they may make it manifest as they ought to speake Col. 4.3,4 Vse 6. of Exhortation Sixthly from the greatnesse and fulnesse of Christs authority we may be exhorted unto a diligent endeavour after conformity unto him in all his morall actions that have a morall ground or reason For whom should Saints imitate if not the King of Saints whom should rationall and spitituall sheep follow but that one chiefe and great shepheard of Soules what pattern should disciples propound but that of their Master whose example should Souldiers in this spirituall warfare eye but that of the victorious captaine of their salvation whom God hath given for a leader and commander unto his people Isaiah 55.4 A governour that shall rule his people Israel Math. 2.6 How apish have men been in all ages to imitate men of great place power and authority The Courtiers of Alexander held their necks awry because his was naturally so And I have read that whereas a mischievous Eunuch Eutropius having the eare and heart of his Master the then Emperour he would never give way by his good will to the preferment of any unto any great place or office but such as
There dwelleth in Christ considered as the cause of our salvation an all fulnesse of sufficiency an all sufficiency to effect it Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 In which words we have Christs sufficiency to carry on the worke of our salvation affirmed confirmed and amplified from the qualification of those to whom it is actually effectuall 1. Affirmed he is able to save unto the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase may denote three things the perpetuity the perfection of the salvation which he worketh or else the perfection of his influence or causality in the working of it 1. It may signify the perpetuity and indeficiency of that salvation which he worketh He is able to save unto the uttermost of time for evermore He is not as Joshua Othniel Ehud Shamgar a temporary but an eternall Saviour he is able to save unto all eternity 2. It may import the absolute perfection and fulnesse of the salvation which he worketh He is able to save unto the uttermost degree of salvation he doth not save by halves but fully and perfectly from every degree of evill whether of sinne or misery And indeed there is not the least degree in the salvation of true believers that he leaves unaccomplished He is the author and finisher of their faith Heb. 12.2 able to keepe that which they commit unto him against that day 2 Timoth. 1.12 as he hath begun a good worke in them so will he performe or finish it Phil. 1.6 he will establish their hearts unblameable in holinesse before God 1 Thess 3. ult he will preserve their whole spirit soule and body blamelesse unto his coming 1 Thes 5.23 3. The forme of speech may denote thinke some the perfection of Christs influence in the effecting of our salvation He is able to save unto the uttermost that is all manner of wayes as a morall as a physicall cause of salvation 1. He is the morall cause of our salvation by the merit of his humiliation by the prevalency of his intercession and by the light of his Doctrine and Example 1. By the merit of his humiliation he hath purchased our salvation 1 Cor. 6.20.1 Pet. 1.18 and so is the meritorious cause thereof 2. His intercession for our salvation cannot but be prevailing because it is in the vertue and strength of the all-sufficient merit of the sacrifice of his obedience for it It is nothing else but the continuall presentation thereof unto his father and therefore is tearmed by some a presentative oblation Lastly He is the morall cause of our salvation by the light of his Doctrine and Example 1 In his Doctrine he hath so fully taught the way unto salvation that it is able to make wise unto salvation through faith in him 2 Tim. 3.15 2 By his Example he hath as our forerunner guide as the captaine of our salvation so fully chalked out unto us the way unto salvation as that if we follow him therein it will bring us infallibly thereunto But now in the next place he is not only a morall cause of our salvation by his merit advocation and example but also a physicall cause by his omnipotency for by this he will remove all impediments levell all mountains of opposition and notwithstanding them put every believâ—… into as the actuall so full and compleat possession of happinesse and salvation It will in the conclusion make such a finall and through conquest of all corruption whatsoever as that it will present his Church unto himselfe without blemish glorious not having spot or wrinkle or any â—uch thing Eph. 5.26,27 2. We have in this text Christs sufficiency and ability to worke our salvation confirmed by two reasons one drawne from the incommunicablenesse the other from the last act of his Priesthood his intercession The first from the uncommunicablenesse of his Priesthood this man because he continneth for ever hath an unchangeable Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impassable priesthood which passeth not from his owne person unto any other wherefore he is able to save unto the uttermost They that make Christ's Priesthood communicable and derivable unto any successors or Vicars doe in effect deny that Christ is able to save unto the uttermost those that come unto God through him The Second reason is from the last act of his Priesthood his intercession for us which implieth and presupposeth the first as being a continuall tender thereof unto his Father He is able to save unto the uttermost seeing he ever liveth to make intercession for them But the Angells live for ever and we shall live for ever and yet no Saint or Angell is able to save so much as one soule Christs life therefore is the cause of our salvation not Causam breviter inserit salvificae Christi potentiae quia semper vivit Sed et Angeli semper vivunt nos semper vivemus videtur igitur causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè Vita enim Christi non absolutè sed relatè ad suum sacerdotium est nobis causa salutis Vivit ènim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper non otiosus nec sibi tantum beatusâ—sed sacerdotio regno suo defungens sâ—que invigilans Sic Rom. 5.10 in perpetua Christi vita fundari docet salutem nostram cap. 6. v. 8. vitam Christi nostram vitam facit Additur igitur finis perpetuae vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut interpellet pro nobis q. d. vivit non sibi sed nobis nostrae salutis causam asserens in Dei conspectu Tacita subest occupatio Potest servare At à posse ad esse non est firma consecutio Imò non potest solum sed vult quia voluntatem interpellatione testatur A posse autem velle ad effectum bene sequitur Et potest igitur vult Christus nos servare Potest quia sacerdos semper vivens vult quia interpellat pro nobis Idem tribuit Christo Rom. 8.34 Heb. 9.24 absolutely saith Pareus but in relation unto his Priesthood He is able to save unto the uttermost seeing he ever liveth to act and discharge the part and office of a Priest for us to make intercession for us He died to merit our salvation and he liveth for ever actually to conferre it upon every soule that cometh unto God by him If he had not risen from his grave if he had not lived or if he had lived as Lazarus to dy againe we had been irrecoverably buried in the graves of our sinns but he liveth for ever Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 and therefore as the Apostle argueth Rom. 5.10 if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life His exaltation and raising of himselfe
saith that we are saved by hope Rom. 8. vers 24. that is we are saved here in this life not in regard of a present and plenary possession or fruition but onely in respect of an assured expectation thereof And thus I have ended with the exposition of the words in themselves I am in the next place briefely to examine the inference of them from the foregoing There dwelleth in Christ as man all-fulnesse of the Godhead bodily therefore ye who believe in Christ are compleat in him for he is able to make you compleat Because hereupon it followeth 1. that in all that he did and suffer'd there was an infinite merit able to purchase this compleatnesse 2. That there was in him an insinite power able to conferre this compleatnesse Some understand those words of our saviour Joh. 6.63 concerning the humanity of Christ considered alone without his Deitie It is the spirit that quickneth that is it is the Godhead united unto the humane nature that giveth spirituall life The flesh profiteth nothing that is the humane nature of Christ if it were disunited from the divine it would be of little availe unto the quickenance of our soules It s concurrence is not onely profitable but necessary yet it is onely instrumentall and therefore in the vertue of it's principall agent the fulnesse of the Godhead dwelling bodily in it If Christ had beene meere man though clothed with all the power that a creature is capable of He could not have saved so much as one single soule from eternall death But he is God as well as man and therefore able to justifie sanctifie and glorifie even millions of worlds With thee saith the Psalmist unto God is the fountaine of life Psalm 36.9 A fountatine that can never be exhausted The fulnesse of the Godhead in Christ is not as a river but as a sea whence flow all those streames that make glad the city of God Psalm 46.4 It was from his Deity that there was in him an ample sufficiency to finish the transgression to make an end of sinnes and to make reconciliation for iniquity and to bring in everlasting righteousnesse Dan. 9.24 Because his righteousnesse is the righteousnesse of God Phil. 3.9 therefore it is appliable to and available for all the believers that ever were are or shall be in the world Because it was the great God that was our Saviour and gave himselfe for us Therefore he hath redeemed us from all iniquity and purified us unto himselfe a peculiar people Tit. 2.13,14 Because he is the Sonne of God therefore his bloud cleanseth us from all sin 1 Joh. 1.7 therefore by one offering he hath perfected for ever them that are sanctified Heb. 10.14 Because the Father hath by eternall generation given unto the Sonne to have life in himselfe Joh. 5.26 therefore he quickeneth whom he will vers 21. He can quicken those soules that are dead in sinns and trespasses and he will at the last day quicken those bodies that have for thousands of yeares beene rotten in their graves Because he is the Lord from heaven 1 Cor. 15.47 The Lord of Glory 1 Cor. 2.8 therefore he can clothe our mortall and corruptible bodies with incorruption and immortality He can change our vile body that it may be fashioned like unto his glorious body according unto the working whereby he is able even to subdue all things unto himselfe Phil. 3.21 Can you desire more comfort then that which this point yeeldeth It promiseth as much perfection as our natures can hold But it is indeed onely unto those who are qualified as those Colossians were unto whom our Apostle directs this Epistle Saints and faithfull Brethren Chapt. 1.2 who have received Christ Jesus the Lord rooted and built up in him and established in the faith abounding therein with thanksgiving Chapt. 2. vers 6 7. This restriction is implied thinke some in that the Apostle doth not say ye are compleate from him or by him but ye are compleat in him That clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him containeth say they a description of those that are thus compleate They are such as are in Christ as have an actuall inexistence in him Such as are incorporated and implanted into him by the spirit and faith And they are all new creatures 2. Cor. 5.17 they have all the spirit of Christ Rom. 8.9 Men may take a full draught of a * Musculus Da venant naturall fountaine and yet not goe into it but stand without it But now as for this spirituall fountaine Christ Jesus none can so much as sippe of the water of life in him without passing into him by the act of a faith that purifyeth the heart Acts 15.9 and worketh by love Galat. 5.6 and out of the belly of him that believeth shall flow rivers of living water John 7.38 Branches separate from the vine wither and grow saplesse Members cut off from the head are dead and become carrion Professours disunited from Christ can have no vitall communion with him no participation of any true and reall compleatnesse from him They are but livelesse pictures of Christians have onely a forme of Godlinesse onely the carcasse of that perfection which Christ imparteth unto his members and therefore however they may be for their naturall and acquired endowments most accomplished persons yet as touching spirituals they are next to divels of all creatures most imperfect and incompleate wretched and miserable poore blind and naked Revel 3.17 able to doe nothing John 15.5 In a second place Paul inferreth from the personall union the dignity of the humane nature of Christ in comparison of the good Angels Because in him dwelleth all fulnesse of the Godhead therefore he is the head of all principality and power Here examine we 1. what is meant by principality and power 2. How Christ as man is the head of all principality and power 1. Then enquire we what is meant by principality and power In vers 15. of this chapter and in Ephes 6.12 they signify evill Angels But here they are taken onely for the good Angels Angels which are tearmed in scripture the elect Angels 1 Timoth. 5.21 the Angels of heaven Math. 24.36 the Angells of light 2 Cor. 11.14 the sonnes of God Job 1.6 Job 38.7 who are tearmed 1. Principalities from that excellency which they have by nature and grace above other creatures they are the chiefe of the creation as it were Princes in comparison of other creatures 2. They are stiled powers for that Authority which God hath delegated unto them over other creatures For the restriction of the tearmes here unto the good Angels I shall alleadge 3 arguments 1. This headship is a sequele of the personall union and therefore no meere creature shareth in it But if it denoted barely a superiority over the wicked Angels it were a priviledge communicable unto the good Angels 2. To be head is properly a superiority that is some way or other beneficiall unto those
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 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
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
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
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
of God When our soules are sinlesse then they shall be compleatly happy and therefore the inchoatiō of their blisse consisteth in repentance for mortification of sinne The vessell of our bodies shall one day be replenished with glory therefore every one should know how to possesse it in sanctification and honour not in the lust of concupiscence 1 Thes 4.4 Christ will fashion our bodies like unto his glorious body and therefore unfitting to debase them unto the drudgery of sinne O how can they hereafter be meete receptacles of and qualified subjects for glory if we wholly make them the instruments of our lusts and their members weapons of unrighteousnesse vessels unto honour should purge themselves from vessels unto dishonour and not prostitute themselves unto such sordid uses as those are applied unto 2 Timoth. 2. vers 20 21. If we are vessels of mercy which God hath prepared unto glory and on whom he will make knowne the riches of his glory Rom. 9.23 we shall be very ungratefull if we doe not glorify him in our bodies and spirits 1 Cor. 6.20 if we employ any faculty of this or member of that unto his dishonour The blessednesse of glorious saints in heaven is to see God face to face 1 Cor. 13.12 to see Christ as he is 1 Joh. 3.2 And therefore for this every gracious saint prepareth by seeking his face here in his ordinances Psalm 27.8 Because God will one day make knowne unto us the wayes of life Psalm 16.11 in a way of possession therefore it is fit that now we apply our selves unto Gods shewing us the way of life in the way of instruction and revelation Our constant prayer should be that of Davids Psalm 25.4,5 Shew me thy waies o Lord teach me thy paths lead me in thy truth and teach me Christ prayeth in the behalfe of all the elect those whom his father hath given him that they may be where he is and that they may there behold that is enjoy his glory which God hath given him John 17.24 Now unto this prayer our soules do not say a hearty Amen unlesse they pant after the assemblies of the saints and communion with Christ in them as the hart panteth after the water brookes Ps 42.1,2 Where two or three are gathered together in the name of Christ there hath he promised to be in the midst of them Math. 18.20 And they that loath such society would soon be tired and cloyed with the happinesse of heaven There are persons loathing Christ and loathed by him those that principally affect such and delight most in their felloship and company do not cordially care to come where Christ now is in his exalted condition and if their hearts were left unto their liberty of choice they would refuse the pleasures of paradise for those of an alebench or taverne if they were perpetuall And if it were possible for thē to have a view of the glory which God hath given Christ they would quickly be weary of so happy a sight and turne away their eies from beholding it Thus have I at last gone over the severall branches of that all-fulnesse which dwelleth in Christ I shall briefly insist upon some uses that may be made of them considered jointly and so I shall put a conclusion unto my meditations upon this subject These Uses shall be either of information exhortation or consolation 1. Of Information and they shall be two 1. From this all-fulnesse that dwelleth in Christ we may inferre his incomprehensiblenesse He is a mine unto the bottome of which we can never digge He is an ocean that can never be fathomed His riches are said to be unsearchable Ephes 3.8 which Epithet denoteth the undiscoverablenesse of them by the light of nature the incomprehensiblenesse of them by the light of faith 1. The absolute undiscoverablenesse of them by the light of nature Flesh and bloud can never reveale them so that without divine revelatiō we had been as utterly ignorāt of thē as the world was of the mines of America before the discovery of Columbus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trāslated unsearchable signifieth not to be traced out by the footsteps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to find out by the footsteps The riches of Christ are not to be traced out by any footsteps of them for in the whole book of the creature there are no vestigia no prints left of them 2. The riches of Christ are said to be unsearchable in regard of their incomprehensiblenesse by the light of faith We may comprehend them manu not visu 1 Cor. 2.9 That faith which is most quick sighted doth not reach a full adequate and comprehensive knowledge of them Of the riches of glory it hath only a glimpse and that a farr off The riches of grace redemption righteousnesse c. it seeth only darkly and dimmely as through a glasse and then the riches of his divine person and nature are absolutely infinite and therefore cannot be comprehended by the finite understanding of man For between the object comprehended and the power or faculty comprehending there must be a proportion But between that which is finite and that which is infinite there is no proportion As the Apostle saith here of the riches of Christ in generall that they are unsearchable so in Col. 2.3 he affirmeth particularly concerning the treasures of wisdome and knowledge in Christ that they are hidden and they are said to be hidden because they are totally and altogether concealed from the unregenerate Math. 16.16 1 Cor. 2.14 1 Cor. 1.23 And because they are but sparingly and in measure here in this life manifested unto the regenerate 1 Cor. 13.12 2. From this all-fulnesse that dwelleth in Christ we may inferre the excellency and preciousnesse of the calling of the ministry for it is by God designed unto the proposall and application of this all-fulnesse unto the sons of men and what calling or office can have a richer a more noble and diviner object We have saith the Apostle this treasure in earthen vessels 2 Cor. 4.7 Though the most faithfull holy and diligent ministers of the Gospell be but earthen vessels yet they hold a divine and heavenly treasure In Christ are hid all the treasures of grace of wisdome and knowledge And ministers are Christs Almoners and cofferers to distribute these treasures unto poor hungry and naked soules And what imployment can be more honourable in it selfe and more beneficiall unto a man by the fall of Adam sunke into an extremity of want and poverty The Apostle Paul acknowledgeth that to preach the unsearchable riches of Christ was a great grace given unto him Eph. 3.8 where I shall take notice of three things 1. The riches of Christ were either such as he was possest of in himselfe or such as he communicatth unto us 1. Such as he is possest of in himselfe The riches of his person and natures his rich and glorious offices the riches of his satisfaction
to 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