of this high and mysterious point I shall 1 cleare the words from a misinterpretation of the Socinians 2. Vindicate them from a mis-inference of the Lutherans and 3. Give an answer unto the most materiall objections that are made against this doctrine 1. I shall cleare the words from a mis-interpretation of the k Quâ de causa divinis monitis incitamur ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus in quo id est in cujus doctrina omnis divinitatis plenitudo continetur in quod nihil aliud est quà m Christi disciplinae cam vim esse ut non partem aliquam salutiferae veritatis non umbram non nutu significatam sed clarissimam plenissimamque divinae voluntatis rationem complectatur Vâ—lkel De verâ Relig. lib. 3. cap. 5. pag 47. Socinians who in opposition unto the Deity of Christ darken the text with this ensuing glosse In * Ex Divinitate quoque corporaliter in Christo habitante coëssentialitatem hanc concludi minimè posse inde perspicitur quod Divinit at is nomine nec Dei nec Christi natura sed divinae voluntatis notitia DeÃque colendi ratio intelligi potest atque adeo debet Quam quidem plenitu dinis vocabulo amplificare corporaliter Christo id est ipsius doctrinae inesse ideò asserere voluit Paulus ut divinae veritatis cognitionem perfectam solidam nullaque ex parte adumbratam ut in lege fiebat Christi institutis contineri intelligeremus id quod satis ostendit Divinitatis nomine essentiam ipsius Dei altissimi intelligi nequaquam debere c. Volkel l. 5. c. 10. p. 437 438. him that is in the Doctrine of Christ dwelleth all-fulnesse of the Godhead bodily that is the will of God is revealed and manifested perfectly and fully and that not in a darke and shadowed way as in the Law but bodily that is clearly and plainly To maintaine this interpretation they are forced to faigne that there are two Metonymies in the words that Christ is taken for his Doctrine and the dwelling of allofulnesse of the Godhead bodily therein for the perfect full and cleare manifestation of the will of God Now there is a rule for interpretation of Scripture that should never be violated to wit that we are not to run unto tropes and figures as long as there is no absurdity in the acception of words according unto their proper and native sense or signification If we give way unto the violation of this rule the greatest part of Scripture may be easily wrested from it's true intent and meaning and perverted unto the patronage of errour and eluded when urged for the maintenance of the truth Yea but they pretend that there is absurdity in the proper acception of the words and they have compelling reasons from the text it selfe and context for their assigning of two metonymies in the words Let us heare them speake for themselves 1. Why must Christ here signifie the doctrine of Christ why saith * Christum autem saepenumero non Christi personam aut naturam sed per metonymicam dicendi figuram aliud quippiam vel ad Christum respiciens vel ab illo profectum designare ex tllis locis perspicuum est ubi Christus mysterium inter homines appellatur Col 1.27 ubi Christum accepisse Col. 2.6 Christum didicisse Eph. 4.20 Christum induere debere Rom. 13.14 aut eundem induisse Gal. 3.27 in Christo esse 2 Cor. 5.17 in Christo denique ambulare dicimur Col. 2.6 Hoc autem in loco Divinitatis plenitudinem Christo corporaliter inhaerentem non naturae alicui sed philosophiae legalibusque institutis utpote umbratilibus opponi manifestissimum est Unde efficitur id ejus nomine intelligendum esse quòd paulo ante diximus Volkel loco praedicto Volkeliius it is plaine and evident that oftentimes in Scripture Christ signifieth not the person or nature of Christ but metonymically something respecting Christ or proceeding from him And this he goeth about to manifest from those places of Scripture wherein Christ is termed a mystery among men Col. 1.27 And where men are said to receive Christ Col. 2.6 to learne Christ Ephes 4.20 to put on Christ Rom. 13.14 Gal. 3.27 To be in Christ 2 Cor. 5.17 To walk in Christ Col. 2.6 1. But soft and fare 1. There is a wide difference betwixt may and must Though Christ elsewhere is taken for the doctrine of Christ it doth not therefore follow that it must be so taken here 2. If we looke forwards on the words after they speake plainly of the person of Christ vers 10. and yee are compleate in him which is the head of all principality and power In him we are circumcised v. 11. with him are we buried in baptisme v. 12. You hath he quickened together with him v. 13. nayling the hand-writing of or dinances that was against us unto his crosse v. 14. I hope they will not say that his doctrine is the head of all principality and power that we are crucified in the doctrine of Christ that we are buried and quickened together with his doctrine that the hand-writing of ordinances was nayled unto the Crosse of his doctrine Yea but though they have no countenance from the context following yet they pretend they have it from that foregoing as l Dicti Apostolici Col. 2.9 In Christohabitat tota plenitudo Deitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc proferunt interpretationem quòd in doctr Christi voluntas Dei plenè integrè nobis sit manifestata Schmal contra Frantz p. 67. Catech. Racov. p. 354. Ostorod in disp contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus quia in anteccdentibus agitur de doctrinâ Christi quibus hoc dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. 9. De personâ officio Christi p. 444. Gerhard insinuates out of Schmalcius Ostorodius In the verse immediately preceding say they Christ is put for the Doctrine of Christ and Christ there is the antecedent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text And if the Antecedent Christ signify the doctrine of Christ the relative in him must doe so too For answer in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine and coÌ„mand of Christ is implied signified mediately by the word Christ for Christ signifies the unction of our Saviour as unto his priestly so also propheticall and Kingly office and therefore many Divines doe paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus not after the doctrine or command of Christ But the word Christ immediately here signifies the person of Christ denominated from his unction unto all his offices and so consequently considered as teaching and governing of his Church and that this is the immediate signification of the word here and not any metonymicall sense of it for doctrine is cleare from the coherence with the following
A TREATISE Concerning THE FVLNESSE OF CHRIST Considered ACCORDING VNTO 1 His relations 2 His Natures Divine and Humane 3 His twofold state of Humiliation and Exaltation OXFORD Printed by H. H. for Th Robinson 1656. VNTO HIS HONOVRED FRIEND COLONEL HENRY HENLY A worthy example of personall piety and publike affections HENRY IEANES VVith his unfained prayers for the prosperity of him and his devoteth this part of his labours THERE DWELLETH IN CHRIST ALL FVLNESSE COLLOSS 1.19 For it pleased the Father that in him should all fulness dwell FRom verse the 15th unto the 20th we have a full and pithie description of our Redeemer Christ Jesus and that by his inward by his outward relation First by the intrinsecal relation he beareth unto his Father in the beginning of the 15th verse who is the Image of the invisible God As for his extrinsecal relations they are either unto the creatures in general or else unto the Church in special Unto the creatures in general he carrieth the relation 1. Of first borne the first borne of every creature the latter part of the 15th verse 2. Of Creator and Preserver verses 16th and 17th Unto the Church in speciall he is referred as head verse 18th And he is the head of the body the Church Of which relation we have an amplification a confirmation 1. An amplification from two other titles dependant thereon and resulting therefrom Who is the beginning the first borne from the dead that in all things he might have the preheminence Who is the beginning that is the cause and principle unto all his members of their resurrection of their spiritual resurrection from the death of sinne here of their corporal resurrection from the grave the death of nature hereafter The first borne from the dead the first that was borne from the dead that is the first that rose by his own power unto a present and plenary participation of glory That in all things he might have the preheminence In that he was not only a Creator and Preserver of the living but also a raiser and restorer of the dead Of this relation of headship unto his Church we have 2 a Confirmation from his fitness and qualification for it For it pleased the Father that in him should all fulness dwell Upon which words we may look 1. according to the reference they have of a proof unto the foregoing 2. as they are in themselves 1. According to the reference they have of a proof unto the foregoing which is implied in the particle for Here to clear the Apostles meaning we must know there is wanting this proposition He in whom all fulness dwelleth is to be the head of the Church This is to be supplied as necessarily understood and then we have a full compleat syllogisme to prove Christ the head of the Church He in whom all fulness dwelleth is to be the head of the Church because qualified and fitted for it but in Christ dwelleth all fulness and that by his Father's decree therefore he is the head of the body the Church In the head of the Church you see there resides all-fulness Were it not so the Apostle had reasoned but weakly in inferring Christ's being head of the Church from the dwelling of all-fulness in him If any one want this fulness it will goe well with him if among the members of the Church he can find a place of head the name and honour he cannot challenge without the just imputation of excessive both pride and folly I cannot but marvel then how it comes about that the Popes of Rome have for a long time laid so eager claime unto this title for what fulness save that of sin and Satan can be ascribed unto the greatest part of them since their arrogant and sacrilegious usurpation of this incommunicable attribute of our Redeemer We may say of them as Paul of the Gentiles Rom. 1.29 they are filled with all unrighteousness fornication wickedness covetousness maliciousnes full of envy murder debate deceit malignity of this the miserable face of almost whole Christendome is too palpable an evidence Antichrist is stiled in scriptures that man of sin 2 Thes 2.3 For this reason perhaps because he is not only full of sin but the fulness of sinne dwelleth in him Sathan hath filled his heart as Peter spake of Ananias Act. 5.3 And good reason there is Sathan should communicate unto him a double portion the greatest portion of his spirit for he is his eldest sonne the sonne of perdition 2 Thes 2.3 his vicar-general the most powerful and universal agent he hath here upon earth Thus you see standeth the context If we look upon the words as they are in themselves so for the better unfolding of them we must know that in Christ there was a manifold fuâ—ness according to the diverse considerations of him and considered he may be either relatively or absolutely 1. Relatively and so againe three wayes 1. As an object of all promises and prophecies delivered under the law and also as an antitype unto legal types and ceremonies And so there was in him that fulness of truth of which the Evangelist St. John speaketh John 1.14 The word was made flesh and dwelt amongst us full of grace and truth He is said to be full of truth because he is the performance of the promises the fulfilling of the prophecies the fulfilling of the typical prefigurations of the whole ceremonial law Quia plenus gratiae saith Bonaventure tulit peccata quia plenus veritatis solvit legis promissa because full of grace therefore he bore our sins in his body on the tree and so suffered the curse of the Law because full of truth therefore he accomplisht all the promises of the old Testament In him all the promises of God were yea and Amen 2 Cor. 1.20 Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirme the promises made unto the fathers Rom. 15.8 Full he was of truth because in him were fulfilled all the prophecies that ran of the Evangelical Church and therefore he is said Dan. 9.24 to seale up the vision and the prophecies Quonià m Christus est signaculum omnium prophetarum adimplens omnia quae retro erant de eo nunciata as Tertullian contra Judaeos observeth upon the place Because Christ is the seal of the prophets fulfilling whatsoever was foretold of him Full he was of truth because he made good the prefigurations of the whole ceremonial law In them there was an emptiness they were but shadowes figures Col. 2.17 A fulness then there must be in Christ who is the body of those shadowes the substance of those figures In him they were to be filled full fulfilled perfected and accomplished And so the new Testament whereof he is the substance is said by Aquinas to fill up or fulfil the old because whatsoever was promised or prefigured in this is really and truely exhibited in that 1 a 2 ae
together gâ—oweth unto an holy Temple in the Lord. As the ground stone in the corner because it beares up the joynts couplings of the whole edifice is therefore the chief stay thereof So Christ upholds the chief weight of his Church because he is a prop unto the salvation of every soule therein as a Prophet by his word as a Priest by the satisfaction and merit of his sacrifice and by his constant and uninterrupted presentation thereof unto his Father in his intercession and as a King by his power and spirit But now the chief corner stone though it be a foundation stone yet it is but a part though a principal part of the foundation But now Christ is not only a principal but the total sole and entire foundation of his Church that is of her salvation 1 Cor. 3.11 for other foundations can no man lay then that is laid which is Jesus Christ Acts. 4.12 Yea but the Prophets and Apostles are at least a secondary and ministerial foundation Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephes 2.20 But 1. Some here by foundation understand Christ himselfe who is said to be the foundation of the Prophets and Apostles objectively the fundamental object of their doctrine the foundation which they laid in their ministry both by preaching and writing But suppose 2. that these words the foundation of the Prophets and Apostles be as Estius saith expounded intransitively and thus paraphrased which is the Prophets and Apostles Why then the Prophets and Apostles are taken not in regard of their persons or successours but metonymically in regard of their doctrine which they left behind them in scripture for they declared it with such infallible certainty as that it is unto the Church a doctrinal foundation and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus But 2. I shall prove the sulness of each of his offices his Prophetical his Priestly his Kingly office 1. There was in him a fulness of the Prophetical office Mal. 3.1 He is the Angel or messenger of the Covenant to wit of grace and reconciliation the chief Ambassadour from the Father for the revelation offer and confirmation thereof unto the Church He is the Apostle of our profession the Gospel Christian doctrine faith or Religion which we profess and he is so tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the supreame of all the Ambassadours whom his Father hath sent for the promulgation thereof Thus also is he tearmed by way of eminency the faithful and true witness Revel 3.14 Because he alone hath fully and effectually revealed the truth and will of God by himselfe and his ministers He is the word of the Father because he alone hath fully disclosed his mind Math. 23.8,10 One is your master even Christ he only teacheth with authority and efficacy and therefore he alone hath the mastership amongst all the teachers of the Church between whom there is a brotherhood and equality One is your-master Christ and all yee are Brethren No Teacher is an under master unto other Teachers One part of Christ's pastoral office is his Prophetical office to feed his sheep with the sound and saving doctrine of his word to make them to lie down in green pastures to lead them beside the still waters Psal 23.2 And the pastoral office agreeth unto him in all fulness ' He is the one shepherd Eccles 12.11 The chief shepherd 1 Pet. 5.4 The great shepherd of the sheep Hebr. 13.20 2. There was in Christ a fulness of the Priestly office such an unspeakable superexcellency of Priesthood as is incommunicable unto any other of the Sonnes of men And therefore the Apostle Paul stileth him emphatically a great high Priest Heb. 4.14 an High Priest of good things to come chap. 9. vers 11 an High Priest over the howse of God chap. 10. vers 21 the High Priest of our profession chap. 3. vers 1 a Priest for ever after the order of Melchisedech Heb 7.17 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24 an intransmissible Priesthood which passeth not from one unto another as it is varied in the margent which cannot pass from his own person unto any Successours or Vicars and Substitutes 3. And lastly there was in him a fulness of the Kingly office The government to wit of the Church shall be upon his shoulder Isai 9.6 and that this Government is supreame and regal is plaine by vers 7 where it is described to be upon the Throne of David and upon his Kingdome He is the Lord of the vine-yard Math. 21.40 He is in his howse not as a Servant but as a Sonne that is as Lord and master Hebr. 3.5,6 He is the King of Saints Revel 15.3 He is Michael the great Prince which standeth for the Children of his people Dan. 12.1 and 7.14 Christ is the Lord of all Acts. 10.36 that is as appeares by the foregoing verse of all that in every nation feare God and worke righteousness He is the Lord as of all persons so of all ordinances in his Church The Sonne of man is Lord even of the Sabbath day Math. 12.8 All things are dilivered unto me of my Father Math. 11.27 that is as Beza restraines the place all things appertaining unto the salvation of the Elect And indeed this his restriction is warrantable by the particular instance which he brings for examplification of this general Neither knoweth any man the Father save the Sonne and he to whomsoever the Sonne will reveale him The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect and reveale the Father unto them This fullnesse of Christs Kingly office is set forth in Scripture by his Head-ship over his Church for as head he hath such a full influence upon his Church internall and externall as that he needeth no viceroy no ministeriall or visible head on earth And that to be head of the Church is a dignity proper unto Christ and incommunicable unto any other the incomparable Cartwright proves as by others so especially by these two following arguments in his confutation of the Rhemist annotations on the New Testament pag. 487. 1. By the same reason that you may give this title of head unto a meere Man you may also give him the name of the first begotten of all creatures and the first begotten of the dead considering that the Apostle fastneth this unto the Crowne of our Saviour Christ as well as he doth the other Col. 1.15,18 2. This is further strengthned by the demonstrative Article whereby the Scripture is accustomed so to appropriate a thing unto one that it shutteth forth all other from communication therewith for when he saith that he is the head it is as much as if he would say he and none other Col. 1.18 This fullnesse of Christ's Kingly office is further signified by his power of the keyes
i sta naturae humanae tanta et tam celsa summa subvectio ut quo attolleretur altius non habet August de prae destinatione sanctorum ca 15. genere doni It is the greatest gift God can bestow upon mankind for therein God communicates unto a created nature that infinite and uncreated perfection which he hath in himselfe by communicating unto it a divine person with a substantiall and personall communication then which no greater communication of the Deitie is imaginable This is apparent 1. Ex parte ipsius unionis from the union it selfe For this union placeth man in an higher ranke and order then any other supernaturall gift for it maketh that man is God which no other gift either of grace or glory can performe 2. It is evident from the adequate tearme resulting from this union which is Christ For he is more perfect then any creature whatsoever There be some that have but a very remote interest in and little benefit by this ennoblement of our nature to wit the enemies of Christ and his Church for unto them without repentance it will minister but matter of greater terrour How will they be confounded to see that he whom they have all their lives long opposed is so great and glorious a person in whom dwelleth all fulnesse of the Godhead c. But now all true believers whatsoever are nearely and deepely concerned and interested herein 1. In regard of their intimate relation unto him they are his members friends spouse bone of his bone flesh of his flesh 2. Because this dignifying of his humanity by the hypostaticall union was for their sakes to make them compleate to perfect their happinesse to render them righteous and make them gracious and glorious This exposition though it containeth nothing but truth yet I conceive is not the sense of the Apostle in this place For the compleatnesse here included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated compleat or filled denominates believers immediatly to be compleate impleate or filled But however Believers have interest in and relation unto the dwelling of all-fulnesse of the Godhead in Christ yet the fulnesse of the Godhead dwelling in the humanity of Christ doth not immediately denominate them compleat For to assert that would open a plaine way unto the errour of Osiander who held that Believers are denominated righteous by the essentiall righteousnesse of Christ's Godhead The grossenesse of which tenet Gerhard loc Com. tom 2. de justificat Chapt. 5. sect 195. pag. 677. proveth amongst divers others by this consideration that if Believers may be called righteous from the essentiall righteousnesse of God then also they may be denominated omnipotent from the essentiall omnipotency of the Deity Indeed the fulnesse of the Godhead denominateth believers compleate mediately and causally For it is the Cause and ground of all their spirituall compleatnesse and supernaturall perfection so that they may be said to be compleat from it though they cannot be so properly denominated compleate with it But this cannot be the sence of the words without a metonymie And in exposition of scripture we are not to flie unto tropes unlesse there be some absurdity if the words be taken properly And what absurdity is there if by the compleatnesse or fulnesse which is the abstract of the concrete compleate or filled in the text we understand not the fulnesse of the Godhead dwelling in Christ but a fulnesse or compleatnesse derived or communicated unto believers from Christ with which they are truely invested and which immediately denominates them Those that goe this way to worke in the exposition of the place are yet subdivided For some restraine it unto the compleatnesse of justification Others enlarge it unto the whole perfection which a Christian participates from Christ unto the compleatnesse as of their justification so also sanctification and glorification 1. Some restraine it unto the compleatnesse of Believers justification and they thinke that the scope of the Apostle is to declare that the compleatnesse or perfection by which they are perfectly justified before God lieth out of themselves in Christ Ye are compleat in him that is ye are compleate not from him by any inherent righteousnesse for that is in this life incompleate and imperfect Isay 64.6 But ye are compleate in him that is by a compleatnesse or perfection in him which is imputed unto you that is accepted for you unto justification 2 Cor. 5.21 1 Cor. 1.30 Eph. 1.6 Phil. 3.9 As for that stale objection of the Papists Every thing is what it is formally by something inherent in it selfe Man then cannot be formally righteous before God with a righteousnesse that is in Christ no more then he may be denominated formally wise from the wisedome of another This is by some revived against the imputation of Christ's righteousnesse with a great deale of eagernesse and violence who yet looke upon themselves as Protestants of the highest forme and take it in great snuffe to be told by any of compliance with Papists herein As for the argument it selfe these men would never have thus troubled the world with it anew if they had but seriously considered the answers that are given by the generality of Protestants hereunto Two worthies of our owne nation Abbot and Ames have given unto it so cleare and full a solution as I am confident will satisfy all impartiall and unprejudiced readers 1. Dr Abbot in his second part of his defence of the reformed Catholique against Bishop pag. 423 424. We say saith he that a man may be formally just two manner of wayes A man is one way formally just in qualitie Another way formally just in law Formally just in qualitie is he in whom is found the perfect inward forme and qualitie of justice and righteousnesse without spot or staine and thus it were absurd indeed to say that a man may be formally just by the justice of another because the inherent qualitie of one subject cannot become the inherent qualitie of another But in course of law and judgment the forme of justice is not to be subject to crime or accusation and he is formally just against whom no action or accusation is liable by law Now it is true indeed that every one that is formally just in qualitie is also formally just in law but yet a man may be formally just in law who by inherent forme and qualitie is not just For in this sort a man becommeth just by pardon and forgivenesse because pardon being obtained the law proceedeth no farther and all imputation of the offence in law is taken away as if it had never been committed And this is the state of our justice and righteousnesse in the sight of God that through the imputation of the merit and satisfaction of Jesus Christ our sinnes are forgiven us and thereby no accusation is liable against us either as having done what we ought not to doe or not done what we ought to do according to
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
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
pardon of any sin He answereth that it would not be idle and in vaine and his confirmation of it will mutatis mutandis with due change serve our turne Neque id est otiosum sicut potentia Dei non est otiosa etiamsi infinita possit operari quae non operatur qùia est attributum quoddam connaturale ipsi Deo pertinens ad perfectionem ejus Ita enim infinitus valor propriorum operum est quasi naturalis proprietas Dei hominis pertinens ad perfectionem ejus Gods power is not idle though it can worke infinite things which it never worketh because it is a connaturall attribute of God belonging unto his perfection So the infinite value of the satisfactory works and sufferings of Christ is as it were a naturall property of God man and therefore we cannot say that any of them be superfluous though they be not applied unto those unto whom they are appliable A Second Argument may be framed thus The bloud of Christ is of infinite price and therefore every drop of it sufficient to cancell the sins of the whole world Christ therefore did endure much more then was necessary for the redemption of man and of his superabundant satisfaction the treasure of the Church principally consisteth Unto this I shall answer 1. in the words of Dr. Francis White in his reply unto the Jesuite Fisher pag. 553 554. Although one drop of Christs bloud even when he was circumcised and whipped might have been sufficient for mans redemption if God had so ordained yet presupposing the Divine decree and ordinance to the contrary one drop of Christs bloud is not sufficient to make satisfaction for our sins because sufficiency in this kind is to be measured by the wisdome will and acceptation of the ordainer which requireth as much as himselfe appointed and decreed should be and neither more nor lesse 2. A confutation of this popish conceit touching a sufficiency in one drop of Christs bloud to satisfy for sin you may fetch out of another Bishop Dr. Bilson in his survey of the sufferings of Christ c. pag. 103. Nothing saith he did fully satisfy the justice of God for sin nor make a perfect reconciliation for us with God but his obedience unto death For that which must satisfy for sin must be death other ransome for sin God neither in his wisdome and counsell would nor in his truth and justice could accept after his will once determined and declared It was the first wages appointed and denounced by God to sin In the day that thou eatest thereof thou shalt die the death Gen. 2. or certainly thou shall diâ— the doubling of the word noting the inflexibility of Gods counsell and justice The Apostle witnesseth the same when he saith the wages of sin is death Rom. 6. Then as sin was irrevocably rewarded with death so must it necessarily be redeemed by death which rule stood so sure that when the son of God would give himselfe for us to redeem us he could not do it by reason of Gods immutable counsell and decree but by death Wherefore the Apostle calleth him Heb. 9. the mediatour of the new Testament through death for the redemption of transgressions And where a testament is there must be saith he the death of the testator He contenteth not himselse to say there was but there must be the death of the testator before we could be redeemed A necessity not simply binding Gods power but plainly declaring his counsell to be fixed and his will revealed I have alleadged the testimony of these two Bâ—shops because I find others of the same ranke to speak another language And those that have been the most rigid assertors of the prelaticall cause have made this Monkish dreame one piece of their Divinity and have bespattered as Puritans all that have adventured upon any limitation or mitigation of this hyperbole of Bernards Thirdly I shall referr the reader for further satisfaction unto x Illud non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur de totali causa meriti Christi sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat departiali causa nempè dignitate atque habilitate perscuae satisfacientis c. Ludovicus Lucius against Gittichius the Socinian who doth what he can to qualify the Rhetorick of such Protestants as say with Bernard that one drop of Châ—ists blood is enough to ransome all mankind pag. 22. and withall he proveth pag. 121. out of Heb. 9.15 that in strictnesse and propriety of speech there was need not only of some few drops of his bloud but of his very death it selfe for satisfaction of Gods justice Unto him I shall also fourthly adde Chamier tom 3 lib. 24. cap. 12. sect 7 8 9. p. 1093. Who there thus argueth against the Papists in this particular The Scripture ascribes the redemption and salvation of the elect as to the blood so to the death of Christ We were reconciled unto God by the death of his Son Rom. 5.10 You that were sometimes alienated c now hath he reconciled in the body of his flâ—sh through death Col. 1.21,22 Now will they play the sophisters with Christs death as with his bloud and say that some are redeemed with one part and others with another branch of his death What can be more absurd then such a distribution of the application of Christ's death As all the elect considered joyntly are redeemed by the whole death of Christ so every one of them severally and apart Paul is not ransomed by one portion of his death and Peter by another But each of them by the same whole death considered entirely in all its kinds members and degrees Now if by the scripture the whole death of Christ is requisite for the redemption of but one single soule then it is but a curious and rash presumption so peremptorily to affirme that but one drop of Christs blood one teare of his eie one drop of his sweat is more then sufficient for the ransome of all mankind Unto all these I shall in the last place subjoyne out of Ames Bell. Enervat tom 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of bloud to be an unmeet satisfaction unto the divine justice for the numerous and heinous sins of men Quamvis valor passionis pensandus sit ex dignitate patientis tamen ut passio idonea esset ad valorem illum in talem usum sustinendum proportio fuit observanda inter poenam debitam solutam Although the value of Christ's passion be to be weighed and measured by the dignity of his person suffering yet notwithstanding that his passion might be fit to receive or sustaine the now mentioned value requisite it was that a proportion should be observed between the punishment that was due from us and that which was paid and suffered by him That Christs sufferings might be satisfactory there was requisite not only dignitas personae but also gravitas poenae not only the
those whom thou hast given me c. And to be given unto Christ signifies the state of Election for it signifies a good and happy state or condition precedaneous unto effectuall vocation Iohn 6.37 All that the father giveth me shall come unto me But to come unto Christ is to believe in Christ by an effectuall Vocation By this then you may gather that none shall communicate in the fulnesse of Christs glory but such as the father hath given unto him by election And they are such as in God's appointed time are drawne and wrought over to come unto Christ that is to believe in Christ by an effectuall calling None then can have a sound confidence of their future glorification that are not assured of their past election and a well built assurance of election presupposeth an assurance of vocation and of comming unto Christ thereby and therefore the Apostle Peter in his exhortation 2 Pet. 1.10 premiseth the making sure of their calling unto the making sure of their election Give diligence to make your calling and election sure None can make their election sure that have not first made their calling sure Those mens hopes therefore of glory are but rash and ungrounded presumptions who turne the deafe eare unto the call and command of Christ who stand of and refuse to come in and submit to his Regiment but stick still in their sins without repentance and wallow in that filthinesse wherein the world lieth 1 Joh. 5.19 A second amplification of this glory which awaits believers is from the causes of it and that both moving and disposing 1. From the moving causes of it to speake of God after the manner of men and the impulsive causes of it are either outward or inward outward Christs intercession inward 1. Gods love of Christ 2. Gods righteousnesse The dispositive cause is a sanctifyed and saving knowledge of Christs mission To begin with the moving causes of it and 1. with that which is outward and procatarticke Christs intercession Father I will that those c. It is not voluntas imperantis but optantis rogantis It is not a will of command but a will of desire request and prayer and God cannot but gratify Christ in all his petitions He cannot but fulfill his will and satisfy his desires Christ intercedeth for the future glory of his members and therefore they cannot but be happy for impossible that the father should deny him any thing for which he is a suter Iohn 11.42 The inward or proegumenall moving causes of the glory of believers come next to be considered 1. Gods love of Christ 2. Gods righteousnesse 1. Then they have Gods love of Christ as it were a pawne and pledg of their compleate glory in heaven Father I will that those whom thou hast given me be with me where I am c. for thou hast loved me before the foundations of the World The summe of the words is because thou hast loved me the head therefore glorifie them my members Thou hatest all those whom thou dost not glorifie and hatred of the members is inconsistent with love of the head If thou lovest me thou canst not hate them and therefore as thou lovest me let them be where I am and there participate in my glory Can believers desire greater security against the hazard of their blisse and salvation They cannot misse of heaven and happinesse unlesse there be a change in Gods affection unto his owne sonne whom as man and our mediatour he hath loved before the foundation of the world That love of God then which raised Christ from his grave the state of the dead unto a throne and crowne at the right hand of the majestie on high will also in due time exalt all believers unto a full conformitie unto his glory It will place them with him in his throne Revelat. 3.21 and kingdome 2 Timoth. 2.12 and distribute unto them fulnesse of joy and pleasures for evermore Secondly The second impulsive cause of the glorification of those whom the father hath given unto the sonne is his righteousnesse compared with the dispositive cause thereof on their part their faith the condition of the new Covenant O righteous Father c. these have knowne that thou hast sent me It is as if he had said because thou art righteous therefore let those whom thou hast given me be with me where I am and behold my glory For in them there is the condition prerequired unto a full enjoyment of glory They believe in me and they know that thou hast sent me And faith in Christ which is often expressed by knowledge of Christ is the prerequisite of eternall life and glory Iohn 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Unto these then compleatnesse of glory is due though not by debt of desert yet by debt of promise Therefore though eternall life be the gift of God through Iesus Christ our Lord Rom. 6.23 yet it is also tearmed a crowne of righteousnesse which the Lord the righteous judge will give 2 Timoth. 4.8 And the reason of this appellation of it is because God by his promise hath bound himselfe to give it and in the performance of his promise he is approved righteous The righteousnesse then of God that Christ here appealeth unto in the behalfe of believers is justitia fidelitatis Gods truth and fidelity in the making good of his word and promise Believers have the fidelity and veracity of God engaged for their perfect and compleate happinesse Lastly We have the disposing cause of their glory These have knowne that thou hast sent me Because they have knowne this let them be where I am and there behold my glory The knowledge of an object in scripture ever implieth suitable affections and actions To know Christ then is to believe in him to adhere unto him to imbrace and love him to obey him c. To know that the father hath sent him is besides the knowledge hereof and assent hereunto to accept Christ in regard of all those offices for the discharge of which he was sent by the father to depend upon him as a prophet for the declaration and revelation of his father to rest upon him as a priest for the remission of our sinnes and acceptation of our persons to submit unto him as a king for government and guidance in all spirituals Such a knowledge as this is though not a meritorious yet a disposing cause of heaven a necessary antecedent thereof the way thereunto Our future happinesse and glory is stiled in scripture the light of life Iohn 8.12 the inheritance of the saints in light Col. 1.12 and therefore what qualification or preparation for it more congruent then the light of such a knowledge as we have described By it we are made meete to be partakers of the inheritance of the saints in light Whereas on the contrary the darknesse of Ignorance is a
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
two following places The first place is John 1.14 And the word was made flesh and dwelt among us full of grace and truth Where by grace some understand all morall vertues that perfect the will and affections and by truth all intellectuall vertues that adorne and beautify the understanding Full he was of grace to sanctify full of truth to enlighten Full of grace because the life full of truth because the light of men Full of grace to expell our sins Full of truth to dispell our ignorance The descant is Bonaventures on the place A second place with which I will conclude is John 3.34 God giveth not the spirit by measure unto him There is plenitudo vasis and plenitudo fontis the fulnesse of a measure or vessell and the fulnesse of a fountain The fulnesse of grace in the saints was like the fulnesse of a measure They had the spirit but in measure Vnto every one of us grace is given according to the measure of the gift of Christ Ephes 4.7 As God hath dealt to every man a measure of faith Rom. 12.3 Whereas the fulnesse of Christ was the fulnesse of a fountaine without measure He gave not the spirit by measure unto him Now the Spirit was the cause and ground of all grace and holinesse Having that then not by measure but in all fullnesse he must needs have of grace a fulnesse He was filled with the spirit of grace anoynted with it all over Therefore full of grace And so having done with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ And after I have shewed you that it is so to shew you now why it must be so The Schoolemen note that in Christ there is a threefold grace Gratia unionis Gratia unctionis seu habitualis Gratia capitis The grace of union the grace of unction or habituall grace the grace or gift of being head over the Church Now the plenitude of his unction the fulnesse of his habituall grace may be demonstrated from his grace of union from his grace of headship 1. From his grace of union k Christus habuit gratiam in summo secundum perfectissimum modum quo haberâ— potesi hoc quidem apparet ex propinquit â—e animae Christi ad causam gratiae Dictum est enim quod quanto aliquod â—eceptivum prâ—pinquius est causae â—…fiuenti tanto abundantrùs recipit Et ideò anima Christi quae propinquius conjungitur Deo inter omnes creaturas rationales maximam recipit influentiam gratiae ejus Aquâ—nas part 3. quaest 7. art 9. The nearer a thing is to it's cause from whence proceedeth any good the more plentifully doth it partake of it's influence Every person the nearer he is linkt unto earthly Potentates the more he hath prerogative before others more disjoyned Now the divine nature is the fountaine and that bottomlesse and infinite of all grace From it commeth every good and perfect gift And the humane nature of Christ is joyned unto it in the nearest in a personall union A congruence therefore was it that there should be a derivation unto it of an abundance of grace Unmeet were it if in that nature in whâ—ch there dwelled bodily an all-fulnesse of the Godhead there did noâ— also dwell habitually an all-funesse of grace 2. It may be demonstrated a gratiâ capitis from his being head unto the Church For in the head of the body mysticall grace is to reside in all eminency and perfection both of parts and degrees Even as in the head of the body naturall there is a fulnesse of sence All the five sences Whereas in the rest of the members there is but one sence the sence of touch or feeling The illustration is not mine but Austin's in the latter end of his 57 th Epistle ad Dardanum But this will be more appparent if we will consider that Christ under this relation of head is to be causa efficiens and exemplar is the principle and patterne of grace and holinesse unto us to fill up the emptinesse of grace in us to expell the fullnesse of sin out of us And then to enable him for the discharge of all this an all fulnesse of grace was a requisite qualification 1. Christ under the relation of head was to be a l Christus habuit gratiam in sumâ—o secundum per fecâ—…ssimum modum quo haberi potesâ— Et hoc quidem aptaret ex comparatione ejus adeffect um Sic enim recipiebat anima Christi gratiam ut ex eâ quodammodo transfunderetur in alios Et ideò oportuit quod haberet maximam gratiam ficus ignis qui est causa caloris in omnibus calidis est maximè calidus Aquin. quaest 7. Art 9. principle and fountaine of grace holinesse unto his Church Even as the head in the naturall body is the cause of sense motion in the members and therefore of grace and holinesse there must be in him an all-fulnesse Even as in the sunne the fountain of light from whom the moone and starres borrow all their light there is a fulnesse of light As in the Sea the originall of all waters there is a fulnesse of waters As in the fire the principile of all elementary heate there is a fullnesse of heat Grace and holinesse was confer'd upon Christ not as a private but as a publique person as the head of his Church as the universall principle of grace from whence there was to be a redundance and overflowing of it upon all his members Of his all fulnesse all are to receive John 1.16 And therefore there had need to be such an abundance and plenitude thereof in him as that in m Sed quaeres quanta sit haec intensio gratiae Christi quantumque excesserit aliorum hominum vel Angelo rum gratias Respondeo hoc minime posse constare verisimile tamen esse tantam esse haÌ„c unicam gratiam animae Christi ut omnes a'ias in se complectatur excedat ita ut si concipiamus ex omnibus aliorum hominum Angelorum gratiis inter se conjunctis unam consurgere habentem omnes illos gradus intensionis intensio gratiae Christi totam illam vel aequat vel superat Ratio est quia sidignitas animae Christi verbo unitae secundum se confideretur digna erat summae gratiae si esset possibilis quià verò haec impossibilis est definita est per divinam sapientiam summa quaedam gratia quae maximè esset consentanea dignitati muneribus Christi tota verò illa intensio optimâ ratione convenit Christo tum propter dignitatem personalem tum quia est universalis fons gratiae in quo tota debuit congregari quae in alios erat diffundenda ergo credibile est ità factum esse quià juxta regulam August lib. 3. de lib. arbitr cap.