to be our head how then can he be full and compleat without us As a King the head politique though for his own particular person he be never so absolute and excellent yet as a King he cannot be compleat without Subjects without them he may be a compleat man but not a compleat King So Christ though as Sonne as God as man he be every way full by himselfe yet as head he accounteth himselfe maimed and incompleat without his members without them he may be a compleat Son God man not a compleat head For want of the terme which a relation respects bringeth even a nullity of the relation It being impossible to define or conceive relations but in reference to their termes No man can be a father without children a King without subjects Even so nothing can be a head which is destitute of a body and members The ground of this is the neere and expresseless vnion between Christ and his members which is such as that the members of the Church are said to be partakers of Christ Heb. 3.14 And the Church hath a kind of subsistence in Christ and consequently in the Deity The Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ 1 Thes 1.1 Nay hereupon the name of Christ is communicated unto the Church 1 Cor. 12.12 As the body is one and hath many members and all the members are of that one body being many are one body so also is Christ Where under the name of Christ not only the head but the whole body of the Church is comprized Jesus and all his members make but one Christ one body one person mystical Whether â—or no this be the fulness in the text is not much controverted Indeed Theodoret with some few others have been of the mind that it is but their gloss hath little colour from either the words or scope of the text For 1. the fulness spoken of in the text is an all-fulness Now the Church as Cornelius Alapide observeth is barely stiled the fulness of Christ never the all-fulness of him 2. Zanchy alleadgeth another reason which I for my part shall wave The fulness of the text dwelleth in Christ-Now the Church saith he dwelleth not in Christ however Christ dwelleth in the Church and in the hearts of all his members by faith But I cannot sufficiently wonder at the incogitancy of so learned and judicious a Divine when I consider these following places of Scripture Joh. 5.56 1 Joh. 3.24 1 Joh. 4.16 Psal 90.1 Psal 91.1 Psal 101.6 Isai 33.14,15 3. But there is a third reason which together with the first is of a convincing nature The all-fulness that is here said to dwell in Christ is brought by our Apostle as an intrinsecal qualification in order of nature antecedent unto his relation of head unto the Church his body Whereas the Churches being Christ's fulness is consequent thereunto and resulting therefrom And besides if we would speak properly and strictly it is not so much an attribute given unto Christ as unto the Church I should therefore dismiss any larger prosecution of it and proceed but because I intend to speak some thing of every branch of Christ's fulness I shall therefore briefly hint the use and application that may be made of this Use 1. Of information 1. Is the Church the outward fulness of Christ considered as head we may then be informed what is the nature and quality of her true members that they are effectually called and truely sanctified linkt unto Christ with an internal union by the bond of the spirit on his part and of faith on theirs Indeed as in the body natural there are haires nailes evil humours and many other things which yet belong not integrally thereunto as proper members So if we regard not the inward and invisible essence but the visible state or outward manner of the Churches being there adhere unto her many uncalled unjustified and unsanctified persons but its only as excrements or ulcers For every true member of the Church is a part of Christ's fulness and therefore must receive of his fulness grace for grace must be endowed with all saving and sanctifying graces otherwise how can it concurre to the making of Christ full and compleat 2. Refutation Whence 2. may be inferred the gross errour of the Papists in avouching that external profession and conformities outward subjection to the Pope of Rome are sufficient to constitute one a true member of the Catholick Church although he be a Reprobate an Unbeliever an Hypocrite so gross as Judas or Simon Magus a professed and notorious impious wretch that is utterly devoid of all spiritual life and grace whatsoever If he take up a room in the Church it matters not with them though he neither doe not can performe vital actions yet he shall pass for a true part thereof This bold and unreasonable assertion receives a plaine overthrow from this text The Church being Christ's mystical body is his fulness and so every member of the Church is a part of his fulness which cannot be affirmed of a Reprobate unbelieving hypocritical graceless person who is so farre from either filling and honouring Christ the head or beautifying the Church his body that he highly dishonours him and disfigures her Spalato therefore confesseth that Reprobates have a place in the Church only presumtivè not veracitèr Nay so clear is the evidence of this truth that it wrung from Bellarmine even whilest he was opposing it these following confessions that Reprobates Vnbelievers Hypocrites and wicked persons are only exteriour parts drie dead and rotten members of the Church appertaining thereunto only as haires nailes evil and corrupt humours doe unto the body of man that they are knit unto the Church only by an external conjunction not of the Church nisi secundum apparentiam putativè non verè that they are not of the soule but meerly of the bulke and body of the Church visible Why what could we our selves say more in defence of our and confutation of their opinions He grants them to be but drie dead and rotten members of the Church and should we admit such to be true and proper members of the Church what a corrupt stinking and carrion-like body should we attribute to our c Scripturae clare docent sanctam Ecclesiam Catholicam quae Christi corpus mysticum appellatur ex solis electis vocatis justificatis sanctificatis constare Quia Ecclesia sancta catholica non modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi dicitur ad Ephes 1.23 jam cogitare apud vos utrum membra mortua putrida rectius dicantur complere corpus cui agnascuntur an corrumpere deformare Certe doctâ—ssimus Augustinus putavit speciosam columbam id est Sanctam Catholicam Ecclesiam tali membrorum peste non ornari aut compleri sed turpari quia illa multitudo improborum Ecclesiae adjacet
is farre above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come vers 21 should descend so low as to reckon himselfe made full and compleat by weak and unworthy men rather wormes and no men that he who is so full as that he filleth all in all should yet be pleased so farre to humble himselfe as to call his members his fulness who alas are naturally empty of all spiritual good and full of sinne and misery A second duty unto which we may hence be exhorted respects the Church Is the Church Chrift's fulness then compassionate her sufferings doe and suffer your utmost for her delivery To see the fall of great men the funeral or ruine of great cities workes in those that either see or hear of it a kind of relenting or commiseration Why the Church of God his body his fulness is all in flames and shall not this command our most serious passions our sincerest and heartiest prayers and our utmost endeavours for her deliverance A Third exhortation regards themselves and it is to walk worthy of their high relation not to discredit it but to adorne it rather in an holy conversation The misdemeanours of favourites reflects upon their Princes And doe not the evil lives and actions of the Churches members redound unto the dishonour of Christ the head of the Church especially seeing he hath taken them into so streight and intimate a fellowship with him as that he hath made them of his body and fulness As they that honour him shall be honoured so they that cast any disgrace upon him or his body shall be sure to meet with shame and dishonour at the last Let them therefore be exhorted not to receive so great a favour as exaltation to be a part of Christ's fulness in vaine but to walke fittingly to the excellency of so high a condition as becometh the members of him who filleth all in all Lastly those that after an impartial examination of their relation unto the Church find themselves not only to be in her but of her as true proper and living members may upon this their assurance ground diverse consolations and that especialy in these five following particulars Use 1. Of consolation 1 If you are members of the Church and so consequently parts of Christ's fulness why then you may rest confident of all true blessings all spiritual honour and advancement He will be unto you a sunne and a shield he will give you grace and glory no good thing will he withhold from you Psal 84.11 You are his own and therefore he is neerly interested in your good your bliss and prosperity and consequently will be as careful of promoting it as you your selves will or can be For who will not use his utmost care and fidelitie in his own concernments All the members of the Church are one with Christ in a very near relation so that he and they make but one Christ they are as parts and portions of himselfe they are his fulness and therefore in all their advancements he is honoured and after a sort farther filled Whereupon divers Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 1.23 passively and render the words thus qui omnia in omnibus adimpletur which is filled all in all that is is filled in all his Saints according to all graces and vertues requisite unto their eternal salvation By conferring then any grace or vertue or any other blessing upon them he conferreth it as it were upon himselfe he honoureth and filleth himselfe and on the contrary if he should deny blessings unto them he should deny them unto himselfe which is a thing not to be imagined Because the Church is Christs fulness because the members of the Church are said to be parts and portions of this fulness therefore as the Apostle phraseth it Hebr. 3.14 they partake of Christ they partake of all his communicable perfections 1. Of the satisfaction and merit of his death and sufferings Phil. 3.10 1 Pet. 4.13 2 of the graces of his spirit Joh. 1.16 3 of his glorious dignities priviledges and relations We are by him a royal Priesthood spiritual Kings and Priests sonnes and coheirs with him Nay 4 We shall reap from him not only relative but real glory when he shall appear we shall be like him 1 Joh. 3.2 and that not only in our soules but in our bodies Phil. 3.21 It is said of him that at the day of judgment he shall be glorified in his Saints 2 Thes 1.10 There is saith D. Sclater upon the place a personal glory of the Mediatour Joh. 17.5 And there is his social glory as I may terme it resulting unto his person from the glory which he communicates unto his Children And of this the Apostle here speakes Conjunct with the glory of Saints is the glory of Christ so neerely at that in their glorification himselfe is glorified Every Saint then may warrantably be assured that Christ will take all possible care for his glorification 2 You may hence find great cause of consolation in and against the forest afflictions For being parts of Christ's fulness whatsoever evil befals you he will deeply resent it he will be most tenderly affected with it nay exceedingly afflicted in it In all their afflictions saith the Prophet he was afflicted Isai 63.9 that is he compassionates their afflictions and as it were sympathizeth with them He is touched with the feeling of our infirmities Hebr. 4.14 Zech. 2.8 Judg. 10.16 Psal 106 44. Hereupon is it that Christ looked upon Saul's persecution of his members as reaching himselfe and therefore cried unto him from heaven Saul Saul why persecutest thou me I am Jesus whom thou persecutest Act. 9.4,5 Thus when the foot is trodden on the tongue in the head complaineth why treadest thou on me linguam non tetegit compassione clamat non attritione saith one Clemens Monilianus speaking of this passage of Saul The partie complained of toucheth not the tongue at all and therefore this cry and complaint of the tongue is not so much out of d Hinc autem Theologi quidam putant ostendi sanctorum passiones fidelibus prodesse ad remissionem poenarum quae vocatur Indulgentia Ex hoc tamen Apostoli loco nobis non videtur admodum solide statui posse Non enim sermoiste quo dicit Apostolus se pati pro Ecclesiâ necessario sic accipiendus est quod pro redimendis peccatorum poenis quas fideles debent patiatur Estius in Col. 1.24 paine or passion as sympathy and compassion Now the ground of Christ's thus sympathizing with his members is their mystical union with him As Christ the head and his body make one Person mystical one full Christ so the passions of the head and of the body and members make one compleat masse or body of passions with such difference for all that between the one sort and
quod aliquis pertingit ad summum gratiae quantum ad essentiam quantum ad virtutem In respect of grace it selfe there is a fulnesse of grace when one attaineth to the highest top and utmost pitch of grace in the essence and vertue of it intensively and extensively And such a fulnesse and perfection of grace was in Christ A fulnesse of extent a fulnesse of degrees a fulnesse of vertue 1. In Christs grace there was a fulnesse of extent a perfection or fulnesse of parts He had grace in the greatest extension according to every sort and kind of grace No grace whether of edification or sanctification but was in him if taken according to the whole compasse and latitude of it's object and acts Although perhaps under some particular denomination and in reference to some one of its imperfect acts it may not fitly be ascribed to him I could exemplify my selfe by instancing in faith hope feare and the like But I must hasten In his grace 2. There was a fulnesse of degrees He had grace as farre forth as it may be had in the greatest excellency and intension according to every degree of grace The Spirit was not given by measure unto him John 3.34 And 3. There was in his grace a fulnesse of Vertus He had grace unto all effects and purposes whereunto grace doth or can extend it selfe Grace in him was a ground of merit and satisfaction a cause of grace in others It rendered his humane nature and actions well pleasing to the pure eye of heaven and communicated unto his soule such a gracious holy and heavenly being such a transcendent beauty and unmatchable perfection as farre surpassed the united and cumulated perfections of all the Angels in heaven Now this fulnesse of grace in respect of grace it selfe in respect of its extent measure or degrees vertue or efficacy was proper to Christ agreeable unto none besides him For the dwelling of it in Christ our Apostle bringeth as an argument to prove him head of the Church and of that it were not a good argument had it not been adequate unto the head of the Church had it agreed unto any other And let this suffice concerning the first question what is meant by the fulnesse of grace in Christ It is nothing else you have heard but an adequation of his grace unto his offices that require it a commensuration of his grace unto his capacity receiving it the perfection of his grace in respect of extent degrees and vertue The 2. Question is how an all-fullnesse of grace may be said to be in Christ's humane nature An all fulnesse is an infinite fulnesse Even as an all sufficiency is an infinite sufficiency Now the fulnesse of grace in Christs humane nature is not cannot be infinite For God created all things in measure number and weight Wisd 11.20 And the grace of Christ is a created quality inherent in his soule a creature too therefore finite it must needs be For answere All-fulnesse may be understood either absolutely and simply or else onely secundum quid after a sort in such a kind An all-fulnesse of grace absolutely and simply such cannot be in the manhood of Christ For that is nothing else but an infinitenesse of grace which we know is proper to the Godhead Now the manhood by being personally united to the Godhead is not annul'd nor essentially changed Upon this union there followeth no confusion betweene the natures or transfusion of the properties from one nature to another In Christs humane nature therefore there dwelled all-fulnesse of grace onely secundum quid after a sort in such a kind All the fulnesse of grace that was that could be found in a creature at least in reference unto Gods ordinary power Secundum definitionem divinae sapientiae as Aquinas resolveth it p. 3. q. 7. art 12. that is if I understand his language to the uttermost bound that the divine wisedome which hath ordered all things in measure hath prefixt to the grace of intellectuall creatures Even as the light of the Sunne is the greatest that God hath decreed unto the Luminaries of heaven And the heate of fire is the most intense which God hath designed unto elementary bodies The Scotists are not content with this but say farther that the degree of Christ's grace was unpassable even by Gods absolute power which opinion as the Thomists suppose shortneth the hand of the Almighty detracteth from the infinitenesse of his power at least in reference towards the production and augmentation of grace As if in powring grace into the soule of Christ it were quite exhausted One thing more I shall intreate you to observe out of Aquinas p. 3. q. 7. art 11. where he distinguisheth of a twofold consideration of the habituall grace of Christ Potest saith he duplicitèr considerari uno modo secundum quod est quoddam ens alio modo secundum propriam rationem gratiae c. The grace of Christ may be considered two manner of waies either in regard of its being as it is a thing a quality or else according to the nature of Grace 1. In regard of its being as it is a thing a quality so it may be in some sence said to be infinite Because in the nature of grace it is not limited bounded or stinted but includeth in it selfe whatsoever any way appertaineth to grace or commeth within the intensive or extensive compasse of it Even as we say that the light of the sunne is infinite because howsoever it be but a finite and created thing yet in the nature of light it hath no limitation bounds or stint but containeth in it selfe whatsoever any way appertaineth to light For the clearing of this we may note out of the learned and accurate Suarez g Respondetur esse a quivocationem in illo termino gratia in esse gratiae nam si sit sermo de esse reali inhaerente quod ipsa gratia confert animae fatemur hanc gratiam etiam in esse gratiae esse finitam eodem modo conferreâ—animae finitam pulckritudinem reddere illam proportionatam finitae gloriae non autem ita loquimur de gratia quando dicimus illam esse infinitam Alio ergo modo loquimur de esse gratiae pertinente ad dignitatem ejus prout ordinatur ad unionem hypostaticam illique conjuncta est hoc non habet gratia habitualis ex natura sua sed ex conjunctione ad unionem ita distinguitur aliquo modo ab ipsa gratia in esse qualitatis ideo sub hac ratione potest esse infinita quamvis qualitas ipsa finita sit pag. 393. Sed in hoc considerandum est ex sola acceptatione extrinseca ut fic non conferri gratiae propriam aliquam dignitatem physicam vel moralem ratione cuius possit dici infin ta tamen si haec acceptatio vel ordinatio non consideretur ut merè extrinseca sed quatenus
but also as man and so too not only by the assumption of the word but also by the sanctification of the spirit by infusion of such an unmeasurable fulnesse of habituall holinesse as wonderfully exceedeth the joynt and cumulated holinesse of all either Saints or Angells A third Prophesie and I will trouble you with no more is Zachary 3.9 For behold the stone that I have laid before Joshua upon one stone shall be seven eyes behold I will engrave the graving thereof saith the Lord of hosts Unto which place answereth that in the Revelation of Saint John chap. 5.6 And I beheld and lo in the midst of the throne c stood a lamb having seven hornes and seven eyes which are the seven spirits of God See Pemble on the place The stone in that place of Zachary is the chiefe corner stone the head of the corner Christ Jesus God blessed for ever By eyes is meant knowledge wisdome and providence By seaven is denoted perfection and sufficiency By engraving the graving thereof is signifyed the beautifying and as it were polishing of Christs humane nature with all excellency of either gracious or glorious endowments So that the words may be thus paraphrased Behold I have laid in Sion for a foundation a stone a tried stone a precious cornet stone a sure foundation Is 28.16 And this stone shall not be like the stones of the materiall Temple a dead and sencelesse but a living and quicksighted stone upon this stone shall be seaven eyes a fulnesse of providence and wisdome This stone shall not be a rude rough unwrought and unpolisht but a most curiously carved and an artificially engraved stone indeed the most beautifull of the whole building Behold I will engrave the graving thereof saith the Lord of hosts The Prophet alludes thinke interpreters unto the costly and curious workmanship of the stones of the Temple which did in some weake manner set forth the riches and excellency of Christs gifts and graces These forementioned prophesies receive much light from those many vulgar and obvious similitudes under which the fulnesse of Christ's grace is figured in scripture I will touch but on a few 1. It is compared unto an excelling and surpassing beauty which is resembled unto that of the rose of Sharon and lillie of the Valleyes Canticl 2.1 and is set out with most exquisite attire and ornaments sweete perfumes and pretious ointment Behold thou art faire my beloved yea pleasant Cant. 1.16 My beloved is white and ruddie the chiefest among ten thousand His head is as the most fine gold his lockes are bushie and black as a raven His eies are as the eies of Doves by the rivers of water washed with milke and fitly set His cheekes are as a bed of spices as sweet flowers his lips like lillies dropping sweet smelling myrrhe His hands are as gold rings set with the Berill His belly is as bright Ivory overlaid with Saphires His legges are as pillars of marble set upon sockets of fine gold His countenance is as Lebanon excellent as the Cedars His mouth is most sweete yea he is altogether lovely Canticl 5.10,11,12,13,14,15,16 He is the desire of all nations and the allurement of all hearts that looke upon him Hagg. 2.7 All his garments smell of myrrhe and aloes and Cassia Psal 45.8 He is anointed with the oyle of gladnesse above his fellowes Psal 45.7 Because of the savour of thy good ointments thy name is as ointment powred forth therefore do the Virgins love thee Cantic 1.3 What is said of his Church Cant. 3.6 may be applied unto him in a farre greater eminency he is perfumed with myrrhe and frankincense with all powders of the merchant In Revel 1.13 he is girt about the paps with a golden girdle On which words that industrious Gentleman Mr Leigh hath this annotation His girding about the paps and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the spirit and he parallels it with Esay 11.5 righteousnesse shall be the girdle of his loines and faithfullnesse the girdle of his reines that is he shall have so much of righteousnesse and faithfulnesse as that it shall serve him for a girdle By it he was girt that is sufficiently prepared and made ready for execution of his office 2. Christs fulnesse of grace is set forth by the similitude of an apple tree As the apple tree among the trees of the wood so is my beloved among the sons As the Apple tree saith Ainsworth upon the words hath more variety of fruits then any other tree that groweth that it is not easy to reckon up the many sorts of Apples of different tast so Christ excelleth in variety of graces c. The Chaldee Paraphrast expoundeth this of the pomecitron tree but for the cause aforesaid I would not saith he restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed The best of the sons of men are in comparison of Christ but as trees of the wood they are either barren or else they yield no fruit but what is at least in part sowre and unsavoury But now Christ is like an apple-tree because his graces do as farre transcend those of the choicest saints as the sweetest apples doe sloes graks or acorns 3. Christs fulnesse of grace is set forth by the expression of a fountaine A fountain of gardens a well of living waters and streams from Lebanon Canticl 4.15 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Zach. 13.1 Christ was full of grace as a fountain of waters Now in the narrowest fountaines there is such a plenitude of waters as is alwaies living never decaying Whereas let the greatest pits and torrents be never so full yet the water in them will still grow lesse and lesse But of this before Christ 4. for his fulnesse of grace is compared unto the sunne Mal. 4.2 The sunne of righteousnesse Whereas the best of the saints were but stars and beam's of righteousnesse And however one starre differ from another in light and magnitude yet they all come short of the sunne The light of the sunne is enough for the whole visible world The righteousnesse of Christ is sufficient for all the members of the Church No eye can overlooke the light of the sun No faith can comprehend or overclaspe the righteousnesse of Christ He was a sunne of righteousnesse 5. Christ for his fulnesse of grace is resembled unto a King He is a king of righteousnesse Heb. 7.2 And therefore he hath an abundance even a kingdome of righteousnesse For being a king of righteousnesse it is probable that he
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.
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
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
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
Now that this progressive fulnesse is attainable here in this life may be evinced From the commendations that are given in Scripture unto the Saints for it from the exhortations to it from the prophesies promises and relations of it from the prayers both of petition and thanksgiving for it that occurre in Scripture 1. From the commendations that are given in Scripture unto the Saints for it as unto Elizabeth Luk. 1.41 Zacharias v. 67. Stephen Act. 6.8 7.55 Dorcas Act. 9.36 and Barnabas Act. 11.24 one part of the character of the Angell of the Church of Smyrna is that notwithstanding his outward poverty he was yet rich Rev. 2.9 to wit inwardly towards God Luk. 12.21 with true riches Luk. 16.11 Paul witnesseth of the Corinthians 2 Cor. 8.7 that they did abound in every thing in faith and utterance and knowledge and diligence and in their love towards the Ministers of the Gospel and he gives also as large a testimony of the better part of the Romans such as were strong and growne Christians I my selfe also saith he am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able to admonish one another Rom. 15.14 In which words we have three things considerable 1. What fort of fulnesse it was that the Apostle speakes of 2. The matter of it goodnesse and all knowledge 3. The result or sequel of it That ye may be able also to admonish one another 1. Enquire we what sore or kind of fulnesse it was There is a twofold fulnesse of grace one of parts another of degrees 1. Of parts when one hath all the graces of sanctification for sort or kind And such a fulnesse is conferred upon even the weakest in the faith and that at their first conversion for then they have so much grace as doth in some measure enable them for the mortifying of every lust for the performance of all duties whether of the first or second Table In a second place there is a fulnesse of degrees and that againe either absolute or comparative Now the Romanes were not in regard of degrees absolutely full of goodnesse filled with all knowledge For such a perfection of fulnesse Paul himselfe disclaimeth Phil. 3.12 as being the alone priviledge of triumphant Saints Their fulnesse then was onely comparative in comparison of such imperfect beginnings as were in novices and babes in Christ such as were weake in the faith 2 We have the matter of this fulnesse goodnesse and all knowledge 1. Goodnesse by which the Greeke Expositours as Beza informeth me understand vertue in generall and oppose it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto wickednesse so that it comprehendeth all vertuous and gracious habits whatsoever 2. All knowledge that is the knowledge of all things necessary unto faith godlinesse and salvation 3. Lastly we have the result or sequel of this fulnesse Qualification of them for the duty of mutual admonition unto which is requisite a gracious heart and a gifted head Because they were full of goodnesse they had hearts propense unto so good a worke Because they were filled with all knowledge they were able to mannage it for the best advantage unto Gods glory and their owne edification The foure beasts were full of eyes before behind and within Rev. 4.6,8 that is the ministers of the Gospell comprehended under the foure Evangelists were full of knowledge and vigilant care They were full of eyes before to looke towards God and behind to looke towards their people and within to looke to themselves A second Argument for the attainablenesse of this progressive fulnesse is the exhortations that occurre in scripture unto it Paul exhorts the Corinthians to be perfect 2 Cor. 13.11 to perfect holinesse in the feare of the Lord 2 Cor. 7.1 and to be abounding in the worke of the Lord 1 Cor. 15.58 The Colossians to abound in faith Col. 2.7 the Hebrewes to goe on unto perfection Heb. 6.1 He beseecheth the Thessalonians by the Lord Jesus to abound more and more to wit in spirituals that is in graces and duties Thirdly there are Prophecies of this progressive fulnesse in the old Testament Esay 33.5 The Lord is exalted Christ is risen and ascended into heaven for he dwelleth on high that is he sitteth at the right hand of the Father And the fruit hereof is the filling of the Church with grace and goodnesse He hath filled Sion with judgement and righteousnesse The spirit shall be powred upon us from on high And the wildernesse shall be a fruitfull field Isaiah 32.15 The desert shall rejoyce and blossome as the Rose It shall blossome abundantly the glory of Lebanon shall be given unto it The excellency of Carmel and Sharon Esay 35.1,2 A fourth Argument is the promise that is made in Scripture of this progressive fulnesse Whosoever hath to him shall be given and he shall have more abundance Our Saviour propounds this promise twice 1. In the parable of the sower unto the having or possession of grace Math. 13.12 2. In the parable of the talents unto the diligent use of grace 1. In the parable of the sower unto the having or possession of grace and then the words may be thus paraphrased Whosoever hath the initials of sanctifying and saving grace the beginnings of faith and repentance unto him shall be given increase thereof Phil. 1.6 and this increase shall not be sparing but very plentifull And he shall have more abundance The good ground the honest and believing heart that heareth the word and understandeth it beareth fruit and bringeth forth some an hundred fold some sixty some thirty Math. 13.23 a sparke shall grow to be a flame That light which at first was but as the dawning shall at last shine more more unto the perfect day He that abideth in me and I in him saith our Saviour the same bringeth forth much fruit John 15.5 And the reason hereof wee may fetch from the second verse of the same chapter Every branch that beareth fruit the father purgeth it that it may bring forth more fruit The * Mr. John Goodwin in his Pagans debt and dowry Arminians will not allow this promise to be restrained unto the elect and the regenerate but would extend it unto the generalitie of mankind unto even the Heathen unto whom the sound of the Gospell never came But this our restraint of the words I shall justify out of our renowned Twisse Vindic. grat lib. 3. pag. 140 141 142. by three arguments first from the caution premised vers 9. secondly from the words immediatly foregoing vers 11. of which they are a confirmation 3. From the words following which are an illustration of them by way of Antithesis or opposition 1. From the caution premised vers 9. who hath eares to heare let him heare Where by eares is meant the inward eare of faith and spirituall understanding Now that they who have eares to heare are the same with our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
wounds and diseases of our soules be many and deepe the oyle of gladnesse wherewith Christ was anoynted above his fellowes is able to heale them Siquidem ante faciem unctionis Christi nullus omnino stare poterit morbus animae quamlibet inveteratus saith Bernard in the but now cited place The Yoake saith the Prophet shall be destroyed because of the anoynting Esay 10.27 Where some by yoake understand the yoake of sinne and by the anoynting the spirituall anoynting of Christ with the Holy Ghost If unrighteousnesse hath a kingdome and dominion in all men by nature Christ is a King of righteousnesse that will in all his members overthrow the reigne and dominion of unrighteousnesse here in this life and destroy the very being and existence of it in death that will batter and weaken all its strong holds now and utterly raze and demolish them then If our soules be overspread with spirituall darknesse and ignorance with the noysome fogs and mists of iniquity why Christ is a sunne of righteousnesse upon the first arising of which in our hearts our ignorance and lusts will be dispersed and scattered but when it shall come to its full strength then all shadowes shall fly away Canticl 4.1 All darkesome clouds nay the thinnest vapour as well as the thickest mist shall be dispelled and wasted Even all the remainders of the old man the least reliques of the flesh shall have a totall abolishment and be utterly rooted out of the soule All conflicts and combatings of the Law of the members with the law of the mind shall then receive an everlasting period 2. Here is consolation against their emptinesse of grace against the wants weaknesse and imperfection of their holinesse How many and great soever their wants be how defective soever their graces how imperfect soever their holinesse yet by union with Christ and consequently communion in and conformitie unto his fulnesse they shall be made compleate and perfect Ye are compleate in him Col. 2.10 As by reason of a compleatnesse and perfection in him imputed to you for justisication so also by a compleatnesse from him really imparted unto you for sanctification Christ hath riches and treasures for their poverty a wardrobe for their nakednesse a fulnesse for their emptinesse an unmeasurablenesse of the spirit to supply any deficiency to remove any decayes of grace and to make up whatsoever is wanting for the full fashioning of Christ in their hearts Indeed an absolute fulnesse is not to be expected as long as we carry about us these robes of fraile flesh Here something will still be lacking to our faith and other graces As the sunne communicateth it's light unto the moone leasurely by degrees till she come to her full light till it be full moone So Christ the sunne of righteousnesse gradually conformeth his members unto that fulnesse of grace which dwelleth in him So that here below they are but in a state of infancy and so subject to defects But yet he poureth out his spirit and grace upon them in such order and measure as that they proceede from strength to strenth Psalm 84.7 like the sunne to the perfect day Prov. 8.18 Untill at last they arrive unto an absolute fulnesse of grace in respect both of parts and degrees incompatible as with mixture so with measure admitting neither of decay nor growth Then they shall be at the well-head and therefore brimme-full of grace each according to his capacity They shall have so much grace as they can hold When I awake saith David I shall be satisfied with thy likenesse Psal 17. vers 15. I shall be full of thy Image it is by some translated filled with all the fulnesse of God Ephes 3.19 Unto us then God will be all in all 1 Cor. 15.28 Unto the reason as Bernard descants upon those words he will be plenitudo lucis unto the will multitudo pacis unto the memory continuatio aeternitatis Here we are but sprinkled with the spirit with a few drops of it In heaven it shall be poured most plentifully upon us Here we are but covered with a parcell of grace and holinesse there we shall be cloathed all over with it There shall be no more any spots blemishes or wrinckles in our holinesse Ephes 5.27 No longer any eb's of our graces any fainting of our hope any dulnesse in our devotion any drooping of our love any languishing of our zeale All shall be blowne into a purer flame and advanced to a degree of Angelicall sublimitie Those first fruites of the spirit which are but sowne in our seede time here shall then arise grow up into a full harvest of grace an entire pure unmixed absolute fulnesse For then we shall all come c. unto a perfect man unto the measure of the stature or age of the fulnesse of Christ Ephes 4.13 Of which words I shall reckon up three of the most probable expositions that I have met with And they proceed according unto the threefold acception of Christ in scripture It is taken 1. For Christ himselfe 2. For the Image of Christ Gal. 4.19 Vntill Christ be formed in you that is untill the Image of Christ be stamp't upon you consisting in the knowledge of him conformitie unto him both in qualitie practise as Mr Perkins sheweth at large upon the place 3. It is taken mystically for Christ considered as a head joyned with his body the Church 1 Cor. 12.12 1. If you take Christ here for Christ himselfe Why then answerably the fulnesse of Christ is to be understood of such a fulnesse as was formally in Christ himselfe either in the graces of his soule or in the stature and growth of his body Unto the measure of both which we may be said to come in regard of our graces at the resurrection analogically and proportionally Because there shall then be in our graces a fulnesse or perfection of degree or quantity Even as there was in the graces of Christ from the very first moment of his conception as there was in the growth of his body at his resurrection 2. If Christ be here put for the Image of Christ then the fulnesse of Christ is to be understood exemplariter of a full conformitie unto the fulnesse of grace and glory in Christ At the resurrection our resemblance of Christ shall be full and perfect the Image of Christ shall be fully framed or fashioned in us So that then we shall receive the full shape of Christians Christ shall then As Musculus upon the place expresseth it grandescere in nobis Our now weake and as it were infant graces shall then come unto a perfect man unto a ripe age unto the measure of the stature of fulnesse or unto the measure of a full stature and be in nothing defective not so much as in point of degree Thirdly If Christ be taken Mystically why then the fulnesse of Christ here is extrinsick the same with that Ephes 1.23 The Church which is
his body the fulnesse of him that filleth all in all And then the meaning of the words is untill the mysticall body of Christ grow to ripenesse and perfection untill all that belong to the election of grace all that be ordained to eternall life be gathered and added unto the Church and untill every member arrive unto a full growth unto a full measure of grace and glory And this I conceive to be the most probable sence of the words for as Cornel. A lapide well observeth the Apostle saith untill we come to a perfect man and not untill we come unto perfect men because he speakes not of Christians considered severally but rather of the whole Church which he compareth unto one perfect man of which man the Church is as it were the body Christ himselfe the soule and head Now when the body commeth unto it's fulnesse of growth the head also commeth thereunto as also the strength vigour quicknance and efficacy of the soule its union with and information of the body which though the soule it selfe be indivisible is divisible and consequently coextended with the body Even so in like manner when all the members that shall be added unto the Church shall come unto their full growth and perfection in grace why then Christ considered under a mysticall capacity as head of his Church may be said to come unto his full growth age or stature too And his union with his Church and members will then absolutely be full and compleate I come in the last place unto the uses of exhortation From the all-fulnesse of Christ's grace we may be exhorted unto two duties 1. Humiliation for the imperfection of our graces 2. Diligence and constancy in the growth of our graces 1. Unto Humiliation for the imperfection that is in our owne graces and to give the better edge unto this exhortation I shall propound two motives 1. The perfection of the holinesse of the second Adam should mind us of that perfect holinesse which we lost in the first Adam And reflexion on such an unvaluable losse cannot but strike the heart of any one with a deepe measure of godly sorrow that is not ignorant of the worth and necessity of grace 2. All aberrations from the rule are blemishes and therefore seeing our graces fall so infinitely short of that perfection which is in the patterne of grace Christ Jesus all our graces are defective and sinfull and so present matter for spirituall mourning Can we behold the Sun of righteousnesse and not blush at the menstruous rag's of our own righteousnesses Can we looke upon the bottomlesse fountaine of holinesse in Christ and not be ashamed of our shallow brooke that would soone waxe dry if it were not continually supplied from the aforesaid fountaine Alas what are our drops unto his ocean our sparks or beames unto his sunne His gifts and graces were in comparison of ours unmeasurable God gave not the spirit by measure unto him But what a narrow measure is there in the brightest gifts and endowments of the most glorious saints that ever lived upon the face of the earth And this measure ariseth from mixture with contrary lusts and corruptions The Holy Ghost replenished the heart of Christ from the very conception The word was no sooner made flesh but it forthwith was full of grace and truth But Satan hath filled our hearts from the very wombe with a body of sin and death armies of lusts and corruptions like the Midianites which lay on the ground like grashoppers for multitude Judg. 7.12 As soone as we were conceived we were forthwith full of all the seeds of sinne ignorance and errour In Christ were unsearchable riches of grace But we are like the foole in the Gospell Luk. 12.21 that was not rich towards God Like the Church of Laodicea Revel 3.18 that was wretched miserable poore blind naked In him were hid all the treasures of wisedome and knowledge In us there are to allude unto the expression of the Prophet upon another occasion Esay 45.3 treasures of darknesse the treasury of an evill heart Math. 12.34,35 The sonne of man was cloathed with a garment of holinesâ—e downe to the foote Revel 1.13 Whereas the robe of our graces is farre more narrow and scanty then the filthy garments of our corruptions Christ was a lambe without blemish and without spot Whereas alas there is a spot in the dearest Children of God Deut. 32.5 the spot of Originall and Actuall sinne their purest graces and most spirituall duties are bespotted and distained by the adhesion of sinfull lusts and corruptions The eyes of Christ are pure white and precious like orient Jewels or sparkling Diamonds His eyes are as the eies of doves by the rivers of water washed with milke and fitly set or as it is in the margent sitting in fulnesse that is fitly placed and set as a precious stone in the foile of a ring Cant. 5.10 But now our eyes are not onely darke and dimme but impure and uncleane 2 Pet. 2.14 full of Adultery Grace was poured into his lips Psal 4.2.5 his lips are full of grace t is in the old translation But now our tongues are full of deadly poyson Jam. 3.8 Our mouthes are full of cursing and bitternesse Rom. 3.14 God anoynted Jesus Christ with the holy Ghost and he went about doing good c. Acts 10.38 But that the greatest part of men have received no such anoynting is witnessed by their unactivenesse for the glory of God and good of the Church They are as unprofitable burdens unto the earth as the Sodomites whose iniquity was fulnesse of bread and the abundance of Idlenesse Ezek. 16.49 2. We may hence be exhorted unto diligence and constancy in the growth of our graces For let our progresse in them be never so great yet still we shall come farre behind out patterne and never be able here to reach his all-fulnesse Those that learne to write will labour to come as nigh their copy as they can And in all handy-crafts learners endeavour a full conformitie unto their rules and patternes And therefore we may conclude that we can never be too conformable to the holinesse of Christ which God hath propounded unto us for a samplar to imitate He was full of grace and therefore we can never be gracious enough In him were hid all the treasures of wisedome and knowledge And therefore we can never be knowing enough We desire a full conformitie unto the glory and happinesse of Christ And therefore it is very irrationall to thinke upon a stay or stoppe in the way thereunto to wit a conformity unto his grace and holinesse What is spoken of the degrees of grace and light in the Church Cant. 6.10 may be applied unto every Christian In his first conversion he looketh forth as the morning When he arriveth unto further maturity he is faire as the moone that hath a mixture of spots with her fullest light But in the state of glory he will
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
it is spoken of Christ properly and chiefly according unto his humane nature He is stiled by the Psalmist the man of God's right hand Psal 80.17 To denote think some that as man he sits at the right hand of God This may be farther proved not only from the Creed commonly called the Apostles Creed but also from Ephes 1.20 For from hence I thus argue Christ was set at the right hand of God in regard of the same nature wherein he was raised from the dead But it was his humane nature that was raysed from the dead and therefore it was in respect of that that he was placed at the right hand of God and consequently unto that all power was given in heaven and earth That shall be the observation which hence I shall pursue Observ All mediatory power was dispensed unto Christ's humanity after it's resurrection This I shall explain confirme and apply 1. For Explication Christ's power of Authority as Mediatour is twofold 1. Special over his Church 2. General not only in the Church but out of the Church over all creatures in heaven and in earth 1. Then Christ as Mediatour hath a special and direct power over his Church And that this power is comprized in the text though not only is agreed unto on all hands Concerning it we have in the Text these particulars remarkable 1. The kind 2. The cause or original 3. The fulness or extent of it 1. For the kind of it it is a spiritual power over the soules and consciences of men Joh. 18.36 Rom. 14.17 2. For the Original of it it is given and that in a twofold sense 1. It is data or dispensatoria in opposition to ingenita or nativa it is not a natural but donative dispensatory or delegated power 2. It is data in opposition to rapta it is given not usurpt therefore a just and lawful power 3. Next we have the fulness or extent of it and that 1. intrinsecal 2. Extrinsecal 1. Intrinsecal He hath all sorts and kinds of spiritual power the Prophetical Priestly and Kingly power 2. Extrinsecal His power as Mediatour extendeth unto all places All power is given unto him in heaven and in earth In heaven the Church Triumphant in earth the Church Militant Here he hath power to distribute grace there he hath power to conferre glory Unto these particulars expressed in the text I shall adde the limitation or restriction of this power in regard of time and that 1. in regard of it's first collation 2. in respect of it's whole duration 1. In regard of it's first collation Our Saviour saith Maldonat so speakes as if he had not this power before the resurrection For he speakes as of a new matter Now all power is given unto me in heaven and in earth and therefore now I give you your full commission Goe ye therefore and teach all nations baptizing them c. And for this he quotes Athanasius But now this is to be understood not so much concerning his commission or Authority in it selfe as of the plenary execution thereof Thus Lyra. Although Christ saith he as man from the very first moment of his conception had power in heaven and earth authoritativè yet he had it not executivè before his resurrection The Baptisme of Christ was as you may see in * Theol. med lib. 1. cap. 21. Sect. 32 33 34 35. Ames his publique inauguration to the publique performance of his office Therefore in it as he there sheweth at large the three offices of Christ are affirmed and confirmed But yet notwithstanding all this there was an enlargement of all his offices after his resurrection in point of execution Thus first there was an enlargement of his Prophetical office The first commission that he opened unto his Apostles was only to goe to the lost sheep of the house of Israel and to refraine the way of the Gentiles and the Cities of the Samaritans Math. 10.5,6 But now he enlargeth their commission and commands them to disciple baptize and teach all nations Besides by his inspired instruments he hath compleated the rule of our faith and manners not only in respect of essentials for so it was before but also in regard of all it 's integral parts 2. There was an enlargement of his Priestly office for now he interced's not so much in an oral as in a real way not in the humble posture of a supplyant as it were with bended knees with strong cryings and teares as in the dayes of his humiliation Heb. 5.7 But in an Authoritative way gloriously representing unto his Father those things which he hath done and suffered for his Elect. When we say that Christ now interced's in a way of Authority our meaning is not that he hath authority to command the Father For to affirme that were blasphemy but that he hath a right unto whatsoever he interced's for as having amply merited it at the hands of his Father so that his intercession is virtute pretii in vertue of the price that he hath paid and purchase that he hath made in the behalfe of all the Elect. 3. There was after his resurrection an enlargement of his Kingly office in poinâ—…f execution 1. The institution of all ordinances and all offices in his Church or Kingdome whether extraordinary or ordinary was fully compleated Ephes 4.11,12,13 During his forty dayes converse with his Apostles after his resurrection he spake with them of the things pertaining to the Kingdome of God Acts. 1.3 And then doubtless gave them full directions for his worship as also for the present and future government of his Church and shortly afterwards he powred on them miraculous gifts and graces of his spirit to qualifie them for the propagation of his Gospel or Kingdome 2. The borders of his Kingdome were enlarged for before they were confined unto Judah and Israel Psal 76.1,2 and such few Proselites as joyned themselves unto the communion of that Church but now he hath the heathen for his inheritance the utmost parts of the earth for his possession Psal 2.8 the Kingdomes of this world are become the Kingdomes of our Lord and his Christ Revel 11.15 2. We have a limitation or restriction of this power in regard of the time of it's whole duration 1 Cor. 15.24 When the end commeth then he shall deliver up the Kingdome to God even the Father that is he shall surrender up to his Father his mediatory power and Kingdome which he now administreth and which he received for the gathering protection and salvation of his Church and subduing of all his and our enemies And this is all that I shall say at present touching Christs special power or Authority that he hath in his Church Divers are of the opinion as you may see in M. Gillespies Aarons rod blossoming pag. 214 215 that this only is the all-power meant in the text But I rather incline unto those that understand it in such an extent as that
persons from their places that is named in this world or that which is to come that is renowned here on earth or in heaven in the state of heavenly blisse which is said to be future or to come not because it doth not now exist but for that it is to come unto us that live here in this present world Lastly we have a distribution of this soveraigne authority or dominion of Christ It is 1. generall over the whole Creation And hath put all things under his feet v. 22. 2. speciall over the Church And gave him to be the head over all things to the Church 1. Generall over the whole creation and hath all things put under his feet Zanchy by all things here understands the enemies of Christ which shall be subjected unto him by way of conquest he shall in a victorious manner as it were tread upon them and trample them under his feet As the Captaines of the men of warre with Joshua did tread upon the five kings that were taken Josh 10.24 For this * Qui de ecclesia non sunt subjecti sunt Christo ficu◠quae sub pedibus habemus nempe ut vilia digna quae conculcentur et conterantur Zanchius restriction of the phrase to wicked men and the enemies of Christ he giveth this reason the sheepe the members of Christ are in his hand not under his feete no man shall pluck them out of his hand Joh. 10.28 For answer the Scripture indeed mentioneth a twofold putting under the feete of Christ penall or obedientiall 1. There is a penall and disgracefull way of putting under the feet of Christ by way of punishment or contempt but when the Scripture speakes of that there is allwaies expresse mention made of enemies Psal 110.1 1 Cor. 15.25 But putting under the feet of Christ when it is used simply by it selfe without any such addition of enemies signifieth that which is obedientiall and denoteth the generall subordination of all creatures whatsoever unto Christ If any differ herein from me I shall desire him impartially to consider that place in Heb. 2.5,6,7,8 Where the Apostle hath a large discourse of this very subject And out of this place I shall draw three arguments to prove that the putting all things in subjection under the feet of Christ is so comprehensive as that it takes in not only enemies but all the creatures 1. v. 5. He hath put in subjection unto him the world to come that is heaven the inhabitants of which are the glorious Saints and Angels 2. v. 8. In that he put all in subjection under him he left nothing that is not put under him The Apostle we see is peremptory and expresse that no creature whatsoever is excepted or exempted from this subjection and therefore it would be saucinesse in any man to restraine it only unto enemies 3. The 8th Psalme out of which this phrase is applied unto Christ makes mention of all sheepe and oxen yea and the beasts of the field the foules of the aire and the fish of the sea and whatsoever passeth through the path's of the sea 's Psal 8.7,8 that were put under his feet Now these creatures are not capable of any enmity or hostility against Christ and therefore the phrase doth not here signify the speciall subjection of enemies by way of victory and triumph 2. We have here the second branch of Christs dominion that speciall soveraignty and supreme authority which he hath over his Church Gave him to be an head over all unto his Church that clause over all as is noted by Mr Bayne may be understood either in regard of Christ or the Church 1. In regard of Christ and so it denoteth the perfection of his glory and authority Gave him who is over all things to be the head unto the Church and so here is not only signified the excellency of Christ but farther the greatnesse of the gift or benefit herein bestowed by God upon the Church in that he hath given her a most eminent glorious and powerfull head But of this the Apostle speakes so fully in the foregoing words as that to insert it here againe so suddenly would be little lesse then a tautology I conceive therefore that the words are meant in regard of the Church so that in them is couched a comparison of the greater with the lesse of Christs head-ship unto the Church with his domination which he hath above all other creatures Christ may be said to be an head unto the whole universe He is the head of all principality and power Col. 1.10 But he is an head unto the Church in a more singular and eminent manner then he is unto any other of the creatures then he is unto the Angels He was unto the Angels only a mediator of confirmation or preservation unto us also a mediator of redemption and therefore now being at the right hand of God he presents unto him in our behalfe the satisfaction of his death for the remission of our sinnes the merit of his death for the supply of all our wants and in such a manner he doth not intercede for the elect Angels who are free from both sinne and indigency Besides there is not such a suitablenesse of nature between him and the Angels as there is between him and the Church of the redeemed For he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2.16 Zanchy expounds the words as of the singularity of Christs love unto the Church so also of the extent and universality of his influence upon her So that over all things with him sounds as much as in all things in all mercies and benefits needfull unto the Church his body in all duties belonging unto him as the head of his Church He communicates unto her all good things grace and glory Psal 84.11 he is present with her in all her streits and supplieth her in all her wants He dischargeth for her and unto her all the offices of an head he illightneth quickneth governeth and protecteth her But this interpretation may be thought to be strained therefore I shall acquiesce in the former touching the specialty of Christs headship Bayne or soveraignty over the Church It is more intimate communicative and beneficiall then that over any other Creatures though never so great and glorious A second place is Phil. 2.9,10,11 Where we have of Christs exaltation 1. an emphaticall affirmation 2. a large and lively description 1. An emphaticall affirmation God also hath highly exalted him It is not barely said that God exalted him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super exaltavit highly exalted him Exalted him above all highnesse Exalted him unto the greatest height of honour and power that the humane nature is advanceable so highly he exalted him that all Creatures whatsoever from the highest heavens unto the center of the earth are far below him as it were under his feete 2. We have a large
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
Priests bearing the names of the children of Israel upon his two x Quod verò spectat usum Ephod seu amiculi debuit reliquis vestibus summi Sacerdotis superindui eidem pectorale inseri in gemmis quae humero aptarentur habere nomina duodecim filiorum Israel ut significaret Christum Ecclesiam ejusque membra omnia semper in memoria habere etiam obverso tergo propter amorem ardentissimum quo eos prosequitur ac propter ipsos coram Deo semper apparere Heb. 7.16 Rivet in locum shoulders for a memoriall as well as on his breast plate ver 12. His heart is towards them when his face is not I shall close all these testimonies with that of the Apostle Paul Ep. 3.18,19 then which no one place of Scripture more fully expresseth the transcendency of Christs love unto us 1. Vers 18. He ascribes unto Christ's love one dimension more then Naturalists attribute unto bodies not onely length breadth depth but also height a Dickson in locum Length in regard of it's eternity breadth in respect of it's extent unto all ages and orders of men unto the Catholique Church scattered over the face of the whole earth depth in regard of it's condescension unto a deliverance of us out of an abysse of sinne and misery Height in regard of it's exaltation of us unto an heavenly happinesse Aquinas as Estius informeth mee thinkes that the Apostle here alludeth unto Job 11.8,9 It is as high as heaven what canst thou doe Deeper then Hell what canst thou know the measure thereof is longer then the earth and broader then the sea But now in vers 19. we have this immensity of Christ's love set forth more plainly The love of Christ passeth knowledge that is cannot be perfectly fully and exactly knowne either by men or Angels The Apostle thinks b Videri potest Apostolus respice real Gnosticos qui hoc superbo nomine sese nuncupaverunt à scientia quam sihi peculiariter venditabant utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atqui longè majus est scire charitateÌ„ Christi â—…pote quae universam Gnosticorum omniúmque Philosophorum scientiam excedit quia mysterium charitatis Christi quâ semetipsum pro nobis tradidit in cor hominis cujusquam non ascendit sicut in genere de hujusmodi mysteriis sapientiae Christianae testatur Apostolus 1. Cor. 2.9 Estius seems to have regard unto the Gnosticks who called themselves by this proud name from that knowledge which they pretended unto above others To take them off from this overweening conceit the Apostle tels them that the love of Christ is so incomprehensible as that it surpasseth all the capacity of our wits fully to conceive it in our minds and therefore it is able to puzzle and non-plus them and all others that vainly boast a knowledge of darke and hidden mysteries Unto these testimonies I shall adde two other arguments of the fulnesse of Christs love 1. The freenesse of it And 2. the unmeasurablenesse of it's fruits or effects 1. The absolute freenesse of it It was neither for his advantage as an end nor for our deservings as a motive He first loved us 1 Joh. 4.19 While we were sinners Christ died for us Rom. 5.8 When we were enemies we were reconciled unto God by the death of his Sonne vers 10. As it is unmerited so secondly its fruits and effects to wit his purchase and application of our redemption are unmeasurable by our understandings here in this life 1 His purchase of our redemption not by corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18,19 did so farre exceed humane reason as that it became thereunto a rocke of offence Greater love saith our Saviour hath no man then this that a man lay downe his life for his friend Joh. 15.13 But he himselfe hath given us a greater expression of his owne love He hath laid downe his life for enemies for traytours and rebels and besides this life that he laid downe cannot be equalled by the lives of the greatest of all the sons of men For it was the life of the Son of God and therefore of peerelesse and inestimable value 1 Joh. 3.16 2. As for his application of our redemption if we endeavour to search it unto the bottome it will be found farre to surmount humane reach Is not the originall of it our election one of the most mysterious points in all Divinity are not the parts of it vocation justification adoption sanctification glorification all matters of perplext difficulty Alas how endlesse intricate are the disputes of most learned Theologues touching their nature order and distinction And we should but flatter our selves to expect a decision of these disputes fully and clearely satisfactory as long as we remaine cloathed with corruptible flesh To make now some briefe application of this fulnesse of Christ's love unto us 1. It yeilds abundant consolation unto all true believers That may be said of them which was prophesied of Naphtali Deut. 33.23 They shall be satisfied with favour and full of the blessing of the Lord. The earth is full of the goodnesse of the Lord Psal 33. â—5 Therefore much more the Church Riches of patience long suffering and forbearance are extended unto vessels of wrath Rom. 9.22 Rom. 2.4 therefore undoubtedly the c Divitias gloriae pro gloriofissimas Hebraismus Pareus riches of glory that is glorious grace or the most glorious riches of grace Rom. 9.23 shall be heaped and poured upon vessels of mercy If Christ as a private person out of Charity unto the humane nature as * Dr Twisse some hold did commiserate the impenitent Jewes and wept over them Luk. 19.41 O then what yearning of bowels what tendernesse of compassion is there in him by vertue of his office as he is mediator towards those whom his father hath given him If our hearts be sad and disconsolate our spirits weary wounded and heavy laden with the sense of sinne Why Christ's love saith the Church is better then wine Cant. 1.2 Wine is a very comfortable creature making glad the heart Psal 104.15 and the life merry It maketh the needy and those that are of heavy heart to forget their poverty and remember their misery no more Prov. 31.6,7 and therefore may very well by a synecdoche be put for all worldly delights The words then may be thus paraphrased Thy love is sweeter more comfortable pleasant and rejoycing the heart then the choicest of earthly pleasures If we are assayled by our Corruptions within by temptations afflictions and persecutions without why Christ's love is a banner over us animating us to quit our selves as becommeth the souldiers of the Lord of Hosts for the use of a banner standard or ensigne is as to draw and keepe souldiers togeither Isay 5.26 and 11.10 So also to encourage them Psal 60.4 thou hast given a
our dayes in the fruits and offices of love so that all our actions flow from love be manaâ—…d in love and end in love 2. The Apostle directs us to conforme our selves herein unto Christs love of us Walke in love as Christ hath loved us There be foure things especially wherein our love of our brethren should be conformable unto Christs love of us 1. Constancy 2. Freenesse 3. Selfe-denyall and humility 4. Reality of expressions 1. Constancy As God he hath loved us from everlasting Prov. 8.30 As man he loveth his owne in the world unto the end Iohn 13.1 That is for ever Our love of our Brethren should therefore be perpetuall and not be altered interrupted or abated by their petty unkindnesses much lesse by the greatest and most miserable change of their outward condition Prov. 17.17 2. Freenesse He died for the ungodly and for sinners Rom. 5.6,8 He loved us in the very height of our rebellion How did he weep over Jerusalem and bemoane its sad fate though it were a place replenisht with persons that breathed nothing but hostility against him Luk. 19.41,42 c. And at his death how fervently prayed he for the pardon of his rageing and insulting crucifyers Luk. 23.34 If we will walke by this patterne of Christs love we must exercise some love unto the most impious and undeserving wretches imaginable We must love our enemies blesse them that curse us doe good to them that hate us and pray for them which despitefully use us and persecute us Math. 5.44 3. Our love must be conformable unto Christs love in the selfe-denyall and humility of it 2 Cor. 8.9 Phil. 2.5,6,7,8 His love was so humble as that it condescended unto the very washing of his disciples feet Iohn 13. We must so farr deny our selves in our love as to shew it though it make nothing unto our advantage nay though it make much unto our disadvantage though it be with the hazard of peace reputation wealth and in some cases of life We must stoop unto the lowest and meanest offices of love especially to promote the good of soules Lastly we should imitate Christs love in the reality of its expressions He went about all his life doing good Act. 10.38 and at last sacrificed 〈◊〉 life for us and therefore we should love not in word neither in tongue but in deed and in truth 1 Ioh. 3.18 Iam. 2.15,16 There should be a labour and worke of our love 1 Thes 1.3 Heb. 6.10 that is our love should be laborious and working ministering unto the saints Christs love was so liberall as that he gave himselfe his blood his life his soule for us and he communicates unto us the satisfaction and merit of his sufferings the graces of his spirit and all his communicable prerogatives There should be likewise such a franke disposition in our love as that we should impart what we hold dearest for the good of Gods Church and people We should lay downe our lives for some brethren 1 Iohn 3.16 Thus Aquila and Priscilla for the life of Paul laid downe their owne necks Rom. 16.3,4 Christ expressed his love in forgiving those that offend as well as in giving those that want He forgiveth us ten thousand talents infinite treasons and rebellions we should not therefore be inexorable unto our brethren for a debt of an hundred pence Math. 18. from verse 24. unto the end of the chapter I proceed unto the second fulnesse of grace that dwelleth and inhereth in Christ's humanity The fulnesse of the grace of the spirit which shall be by me with all possible brevity and plainnesse 1. explained and cleared 2. confirmed 3. applied 1. For explication In the words of the Apostle under this sence we have an adjunct grace set forth unto us 1. By its extent and excellency 2. By its subject 3. By its inhesion in that subject 4. By its cause and originall 1. The extent and excellency of it is expressed in two severall gradations It was 1. A fulnesse 2. An all-fulnesse of grace 2. It s subject was Christs humane nature in him that is in Christ as man 3. We have the inhesion of this adjunct grace in this subject him dwelleth Of which terme I conceive choice is made to denote that this all-fulnesse was in Christ after a permanent and fixed manner it dwelled in him Sutable to which expression is that of the Prophet Isaiah chap. 11. ver 2. And the spirit of the Lord shall rest upon him Vbi verbum requiescit saith Suarez ibi indicat permanentiam per modum habitus The word rest signifieth the permanency and constancy of abode that the spirit was to make in him it was habitually to rest in him 4. Lastly we have the cause of all of all this fulnesse dwelling in him the decree of the father It pleased the father that in him should all fulnesse dwell Christ owed it not either to his owne or others merits but solely to the free purpose and independant pleasure of heaven Indeed the word father is not found in the Originall yet it is understood and therefore rightly supplied by Erasmus who herein is followed by the best translations All that I shall say in farther unfolding these words as understood of Christ's habituall grace shall be in giving satisfaction unto these two questions 1. What is meant by this fulnesse of grace in Christ 2. How an all-fulnesse of grace can be said to be in his humane nature 1. What is meant by this fulnesse of grace in Christ Antonius Delphinus upon John 1.14 puts a difference between these two expressions To be full of grace and to have the fulnesse of grace A river nay a pit or pond the least vessell or measure may be full of water only a fountaine the sea hath in it a fulnesse of water A starr a beame nay a glasse inlightned by the Sun may be full of light only the Sun hath in it the fulnesse of light Even so divers of the saints the virgin Mary Iohn the Baptist Zacharias Elizabeth and Stephen are in Scripture said to be full of the holy Ghost and grace full as vessells as streames full as starrs as beames But Christ only had in him the fulnesse of grace he was full of grace as a fountaine as a sea as a sun He was not only full of grace but the fulnesse of grace dwelled in him so that in his grace there was an all-sufficiency an indeficiency 1. An all-sufficiency sufficient it was for ornament unto himselfe and for influence upon others He had so much as was requisite for the dispensation of all his offices and for transacting all businesses belonging to his Church and as was necessary for his filling up all the emptinesse of grace expelling all the fulnesse of sinne and supplying all the defects and wants possible in his members 2. An indeficiency It will never faile Chrysostome in the beginning of his 13. Homily upon the first of John illustrates this by the
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
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
particular station in the body of Christ A second particular I propounded was Gods end in conferring an allfulnesse of grace upon Christ It was to fit and enable him to be a vitall and universall principle of grace and holinesse unto his Church He had it then not as a private but as a publique person as a second Adam as the head of his Church And the head we know is an officiall part in the body having sense and motion not for it selfe onely but for the whole body Even after the same manner that the stomacke hath meat's the liver bloud even so Christs grace was not for himselfe but for his members If you will compare Psalm 68.18 with Eph. 4.8 The comparison will light you unto this conclusion that Christ received gifis for men that he might give gifts unto men Unto this purpose some of the Schoolmen have noted that in Christ gratia habitualis and gratia capitis are not two severall graces really different but one and the same grace distinguished onely by various respects and considerations It is called habituall grace considered as a personall perfection of Christ sanctifying his own humane nature It is tearmed gratia capitis if regarded as a principle of grace from whence it was to be shed abroad upon others But here we must distinguish of a twofold principle of grace physicall and morall 1. The habituall grace of Christ's humane nature cannot be a physicall principle of grace in others For grace is an operative p Gratia non est qualitas activa sui similis c. Et ratio reddipotest quia haec est communis ratio habitus operativi ut scilicet non sit productious alterius haâ—itus sed sâ—ùm actuum c. vel ceâ—tè dici potest gratiam esse eminentem quand â—m participat onem dâ—vinae nâ—turae quae prâ—ptâ—…eà postulat uâ—soâ—ùm per influxum divinitâ—uis natura sua participari possit ideò non est qualitas activa sui similis sed a solo Deo ut à principali causa producibilis sicut quia natura Argelica taâ—is est ut ex se postulet produci per creationem inde fit ut non sit productiva sui similis sed a solo Deo creari possit Et confirmatur nam si gratia creata existens in anima Christi posseâ— esse proprium principium producendi aliam similem vel hoc faceret vâ—luti actione transeunteâ—d modum formae naturalis Ethic modus agendi est imperfectus non convenit gratiae quae est quasi quaedam natura spiritualis ordinata ad operandum per actus vitales immanentes vel efficeret talem gratiam per aliquem actum vitalem immanentem hoc etiam dici non potest Nam isti habitus infusi non pâ—oduâ— cuntur neque augentur effectivè per proprios actus â—tiam in proprio subjecto ergò multo minus produci poterunt in subiectis extrinsecis seu diversis Suarez in tertiam part Thom. tom 1. disp 31. sect 4. pag. 483. habit and operative habits are productive onely of acts in their own subjects and not of other habits in forreigne subjects 2. Christs habituall grace therefore is onely a morall or meritorious cause of ours And that 1. Remotely because it is a qualification prerequisite unto all the satisfaction and merit of his obedience For no part of his obedience either active or passive would have been in the least degree either satisfactory or meritorious if it had not proceeded from a nature endowed with an all-fulnesse of grace and a most spotlesse holinesse 2. Say others proximè because it merited the grace and holinesse of all his members For every branch of his humiliation was meritorious And was it not a part of his humiliation that he who in regard of his divine and infinite person was above the law the Law-giver should assume a nature that should be all over cloathed with habituall conformity unto the law should be made under the Law not onely actually but habitually Against this it is usually objected that Christ as man as a reasonable creature was obliged unto the habituall grace or holinesse of his nature as touching the continuance of it and therefore it could be no part of his debt that he undertooke as our mediatour what he owed for himselfe he could not be bound unto for us For answer I shall apply to the habituall grace of Christ what Ames saith Med. Theol. lib. 1. cap. 21. § 24. touching his legall obedience Although it was required of Christ now made man by right of creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accepted of him for us By this that I have said you may qualify divers passages in some practicall Divines of great note ability concerning the influence of Christs fulnesse of grace I shall give you the summe of what they say desiring you to understand them of a morall or meritorious causality Christ had fulnesse of grace as the sunne hath light a fountaine waters a depositarie treasures 1. As the sunne hath light He was the sunne of righteousnesse And the sunne was endowed with a fulnesse of light not so much for its own proper ornament as for the good of the whole universe to dispense abroad a rich warmth and influence upon it Even so the sunne of righteousnesse was inriched with an all-fulnesse of grace not onely for his own proper and personall perfection but also for the benefit and behoofe of his members that he might communicate thereof unto them and make them likewise full of grace 2. As a fountain hath waters A fountain of gardens A well of living waters Canticl 4.15 Now wherefore is a fountaine but to replenish streames and rivers To what purpose serveth a fountaine in a garden but to water the plants hearbs and flowers therein which would otherwise waxe dry and wither He filleth all things with his wisedome as Physon and as Tigris in the time of the New fruits He maketh the understanding to abound like Euphrates and as Jordan in the time of the harvest At which time it overfloweth all its bankes I also came out as a brooke from a river and as a conduit into a garden I said I will water my best garden and will water abundantly my garden bed Ecclesiasticus 24.25,26,30,31 3. As a depositary hath treasures In whom are hid all the treasures of knowledge and wisedome He had knowledge and wisedome as a publick officer and treasurer thereof And he was not appointed a treasurer niggardly to hoard it up When a man hath riches it is a vanity under the sunne saith Solomon to keep them and hoard them up He were as good not to have them as not to use them Wisedome that is hid and treasure that is hoarded up what profit is in them both Eccles 20.3 But he was sealed and sanctified to be
those that have will easily appeare to him that shall compare the 9 10 11 12. verses togeather 2. From the words immediatly foregoing v. 11. unto you it is given to know the mysteries of the kingdome of heaven c. for whosoever hath unto him shall be given c. Now here would be no proofe at all unlesse by those that have be meant such as resemble the Apostle in piety and holinesse unlesse they be as they elect and regenerate 3. From the following words which are of them an illustration by way of Antithesis or opposition But whosoever hath not from him shall be taken away even that he hath Hence I thus argue By those that have not are understood the unregenerate and therefore by those that have are meant the regenerate That by whosoever hath not are understood the unregenerate is evident because these words whosoever hath not from him shall be taken away even that he hath are urged by our Saviour as an Argument to prove that clause in the precedent verse But unto them it is not given Which in Mark 4.11 is thus varied But unto them that are without all these things are done in parables Now by such as are without our Saviour understands Aliens such as are not inwardly and effectually called such as are not members of the Church in regard of spirituall communion However they may have place therein in regard of outward profession This engagement of our Saviour is made 2. in the parable of the Talents unto the diligent faithfull and holy use of the gifts and graces both of edification and sanctification Math. 25.29 And then it may be thus glossed Whosoever useth his gifts and talents well in a sanctified manner for his masters service the advancement of Gods glory the promotion of Christ's Kingdome unto him besides the reward mentioned vers 21 23 at the last day shall be given even here in this life an abundant improvement of these gifts and talents and the great enlargment of their gracious use for the edification of others A 5th argument is from the relations of this progressive fulnesse 1. From the relation of an effect towards spirituall and heavenly wisedome The wisedome that is from above is saith Jam. chap. 3.17 full of mercy and good fruites Full of mercy and that erga egenos thâ—se that are wanting as also erga errantes and peccantes those that are faulty and straying and full of good fruits that is of all offices of humanity and love as Pareus expounds the words And if it be full of mercy and good fruits towards men it is also full of Religion and acts of worship towards God For between the graces and duties of the first and second table there is an inseparable coherence 2. From the relation it hath of a consequent and end unto Christs ascension 1. Then it is related unto Christs ascension as the consequent thereof Whereas the Psalmist Psalm 68.18 mentioning the effect or fruit of Christs ascension in regard of his members saith that he received gifts for men The Apostle in his quotation of this place Ephes 4.8 expresseth the passage thus He gave gifts unto men Which variation sheweth as Fulke observeth in pag. 12. of his answere to the preface of Martin against the English translations of the bible wherefore Christ received gifts viz to bestow them on his Church To receive and give are different actions But yet when receiving or taking is designed unto a farther giving it is an usuall Hebraisme to expresse the latter by the former In the words of the Psalmist there is as Beza Piscator and Rivet observe an Ellipsis which may be supplied thus Thou having received gavest gifts unto men So that by a Metalepsis the Consequent is understood by the Antecedent Christs receiving of gifts is put for his giving of gifts Because as it is noted by A lapide he received them not to keep them unto himselfe but to impart and distribute them unto those whom God hath given him among the sonnes of men There be two things amongst many others that discourage poore believers and make them doubtfull of their shares in the fulnesse of Christ 1. The lownesse and meannesse of their condition 2. The sinfulnesse and rebellion of their natures and lives Now those words of the Psalmist Psalm 68.18 Thou hast received gifts for men yea for the rebellious also hold forth comfort against both these particulars 1. It comforts against the lownesse and meannesse of our condition Thou hast received gifts for men indefinitely Gentiles as well as Jewes poore as well as rich unlearned as well as learned deformed as well as beautifull No sinlesse abasure whatsoever is any bar unto the bounty of Christ Yea but saith the distressed conscience I am not onely a despicable worme but a sinfull and rebellious wretch and what thoughts of favour can Christ have to such an one Why thou hast received gifts for men saith the Psalmist yea for the rebellious also Every man is even from the wombe a rebell against the command grace and spirit of God And therefore the rebellious here are denominated from more then an ordinary height of rebellion contracted by custome in sinning and superadded unto that naturall contumacie which is common unto all the sonnes of Adam No degree of rebellion renders uncapable of benefit by the fulnesse of Christs gifts and graces but what carrieth along finall impenitency with it Thou hast received gifts for the rebellious also that is for even the worst of penitent rebels such as have beene notorious and desperate fighters against God Children of disobedience or rebellion foolish deceived serving diverse lusts and pleasures Tit. 3.3 What a plentifull portion of gifts and graces did Christ poure upon Saul when he was in the very ruffe and greatest heat of his rebellion when he breathed out threatnings and slaughter against the disciples of the Lord. By this you see that one consequent of Christs Ascension after his victories upon the Crosse Col. 2.12 regarding his favourites and loving subjects was a distribution of Spirituall gifts unto them As it was the custome of Generals when after a victory in a forraigne warre they returned in triumph unto their owne country to send presents and portions unto their friends and to cast gifts among the poore multitude 1 Sam. 30.26,27 c. Esther 9.19,22 Joh. 7.38,39 Joh. 16.7 But now ver 10. of the fourth chapter of the Ephesians the Apostle affirmeth this communication of gifts unto the Church to be not a meere consequent but further the very and it selfe of Christs ascension He ascended farre above all heavens that he might fill all things that is all his members with all graces necessary unto them either in a generall way as they were members of the Church or in a more peculiar consideration if they were officers of the Church The universall particle all is to be limited by the matter that is for the present handled Now it is manifest by
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
men without Christ for without him in themselves and in all things else there is nothing but vanity and emptinesse In him alone there dwelleth all-fulnesse And if they have no part in him how can they partake of the blessed influence of his fulnesse As there can be no sap in those branches which have no true union with the roote so neither can there be any true and saving good in those men which are not ingrafted into the true vine Christ Jesus they may have a great deale of worldly treasure to lay up for themselves but as our Saviour saith Luk. 12.21 They are not rich towards God In the fulness of their sufficiency they shall be in great streights Job 20.22 and wants for they have not the love of God in whose favour is life Psal 30.5 They are voide of the image and spirit of God the earnest of that inheritance which God reserveth for his sons and therefore they shall never see the face of God never enjoy the life of God But in the state of disunion from Christ there is not onely an utter emptinesse of any saving good but also a fulnesse of all evill Prov. 1.31 and 14.14 Psalm 31.23 a fulnesse of sinne and a fulnesse of misery 1. A fulnesse of sinne As the earth upon the withdrawing of the sunne is covered with darknesse and with many thick and grosse vapours fogs and mists so the soule upon the absence of Christ is overspread with spirituall darknesse with ignorance with sinne with noysome and corrupt lusts And upon this secondly there will follow another fulnesse a fulnesse of misery and unhappinesse They shall be filled with mischiefe Prov. 12.21 They shall be filled with drunkennesse and sorrow with the cup of astonishment and desolation Ezek. 23.33 Sometimes God gives many of them a foretast of their future fulnesse of misery in the horrible terrours of their guilty consciences The seven Angells poure out upon the heads and hearts of wicked men even here in this life seven golden vials full of the wrath of God Revel 15.7 The Apostle speakes in Heb. 10.27 of a certaine fearfull looking for of judgment and fiery indignation which shall devour the adversaries But alas the expectance of hell is but a flea-biting in comparison of the experience of it For this is the full wages of wickednesse and the highest degree of Gods displeasure against sin One reason why such as are reprobated from union and communion with Christ are called vessels of wrath Rom. 9 is because they shall be filled with the wrath of God and all the direfull fruits thereof they shall be filled with all the fulnesse of Satan they shall be like the full roll of Ezekiel chap. 2.9,10 that was written within and without and the contents thereof were lamentations and mourning and woe they shall be not only miserable but all over miserable miserable in both soules and bodies they shall not only be full of misery but the very fulnesse of misery shall be in them A second exhortation shall be addressed unto those that have already relation unto him and it is to labour after farther enlargements in their participation of his fulnesse For in him dwelleth all-fulnesse and of that we can never partake enough In him are unsearchable riches and treasures and therefore we can never come unto the bottome We should not therefore put any stop or suffer any diversion in our endeavours to be inriched by him To provoke hereunto I shall propound by way of motive Christs willingnesse to impart of his fulnesse his invitation of us to receive it Bishop Andrews on John 1.14 The breasts that are full have as great pleasure in being drawen as the child that draweth them Assure our selves it is so here There is majus desideriuÌ„ deplendi in him then repleÌ„di in us a greater desire in him to impart of his fulnesse then in us to receive in him to fill theÌ„ in us to be filled Heare how earnestly he himselfe inviteth us Eate O friends drinke yea drinke abundantly O beloved Cant. 5.1 Ho every one that thirsteth come ye to the waters c. Hearken diligently unto me and eate ye that which is good and let your soule delight it selfe in fatnesse Incline your eare and come unto me Esay 55.1,2,3 If any man thirst let him come unto me and drinke John 7.37 Let him that is a thirst come And whosoever will let him take the water of life freely Revel 22.17 We have a call and this licenseth us to receive of his fulnesse we have a command and this obligeth us to receive of his fulnesse Should some great man proclaime that his house was free and open to all commers that they might freely enter and take their fill of pure and rich wines of sweet and dainty viands and withall load themselves with treasures and precious jewels what flocking would there be unto such an ones house what thronging and crowding about his gate to presse in upon him Behold Christ in Prov. 9. is represented under the name of wisdome as a great Queene that keeps an open and a royall house for all commers She sends forth her maydens vers 2 3. that is ministers of uncorrupt both doctrine and life to invite guests unto her well-furnished table He sends Ambassadours beseeching by them to feed on his fatnesse and fulnesse He counselleth every soule as he did the Church of Laodicea Revel 3.18 to buy gold of him tryed in the fire that they may be rich to come unto him as unto a spirituall ward-robe and Iewelihouse and to take from him the robes of righteousnesse the rich and precious ornaments of all sorts of graces But this gracious offer this beneficiall ad vice we slight and contemne like the Prodigall Luk. 15.16,17 We forsake the plentifull provision that is in our fathers house where the hindâ—servans have enough and to spare And all our travaile is to fill our belly with huskes that the swine doe eat How cold are we in the acceptance of those true divine and celestiall riches and treasures that are in Christ and yet how doe our hearts pant after earthly treasures that are subject to corruption by the moth and rust and unto the violence and rapine of robbers Math. 6.19 Christ complained of the Jewes how often would I have gathered you But ye would not Math. 23.37 He may complaine of us how often would I have filled you and ye would not Well were men but truly convinced of their utter emptinesse and insufficiency as touching spirituals and were their eyes opened to behold that all-sufficient supply which is to be had against it in the all-fulnesse that dwelleth in Christ it is impossible they should be so backward as they are in their reception thereof But alas this is a thing that is hidden from most of our eyes Before I make an end of this use I shall direct unto some helps or meanes conducing unto enlargements in the communication of Christs
adequate or commensurate unto the object of grace God who is cognoscibilis amabilis and participabilis in infinitum Before I proceede unto the third acception of the fulnesse of grace I must remove an objection out of my way It may be objected that it were not an endowment sufficient to qualify Christ for the relation of headship to have so much grace as would fill his capacity His capacity might be but narrow and so though he had as much grace as he could receive yet he might not have much in that he might not be able to receive much A small vessell may be full of any liquor and yet containe no great quantity of it Even so might Christ be full of grace in this sence and yet have no great measure of grace Unto this some answere that the humane nature in vertue of that most intimate association of the natures divine and humane in one person had it's capacity it 's power of receiving grace enlarged as much as might be So that by means hereof it became larger then the capacity of all the Angels in heaven comprehensive of more grace then they nay farre wider then it would have beene if it had not been joyned or then it would be if it should be disjoyned from the person of the word But this is an opinion that e Quod Bonav Ricard affirmant quamounque puram creaturam sive Angelum sive rationalem animam esse capacem gratiaeusque ad certum gradum ita ut de potentia absoluta non possit recipere majorem nihilcminus animam Christi unitam verbo fact am esse capaciorem intenfioris gratiae quam esse possit in aliqua pura creatura in ipsamet animae Christi si non esset unita verbo hoc enim fine fundamento dictum est nullo-modo intelligi potest nam licet congruentia ad recipiendam majorem gratiam possit esse major ratione unionis sicus capacitas proxima quae est per actum vel dispositionem propriam augeri possit ut loquitur D. Thom. 2 a. 2 ae q. 24 art 7. tamen capacitas remota quasi fundamentalis quae est in natura ipsa nec crescere potest nec mutari quia haec nihil aliud est quam entitas naturae cui talis perfectio non repugnat Et deinde multò minùs intelligi potest quod per unionem augeatur cùm verbum ipsum nec possit concurrere per modum potentiae passivae ad suscipiendam gratiam nec aliquo modo immutet ipsam animam secundùm entitatem naturalem ejus ut capaciorem illam faciat gratia haec non aliter inhaereat illi animae quam si per se esset separata Adde quòd si illa anima capacior fieret per unionem sicut unio eft infinita ita illa capacitas infinitè augeretur ergò vel haberet illa anima infinitam gratiam vel certe posset in illâ gratia in infinitum augeri quod isti autores non concedunt Suarez in tertiam part Thomae disp 22. s 2. Censures for groundlesse and sencelesse He confesseth that by union of both natures in one person the congruity for the humanity to receive from the divine nature a larger measure of grace is much increased Meeter it is that from the Deitie there should be a cōmunication of a greater measure of grace unto that nature in which the fulnesse of it dwelleth bodily then unto another not linkt unto it in so neere and close a tye And then farther he doth not deny but that by the conjunction of the manhood with the divine person and nature the more neere and immediate capacity of the soule to receive grace may be much enlarged Seeing that even is us our hearts by the habit 's and exercise of our proper graces are wonderfully dilated and opened as it were made more comprehensive able to receive more grace then otherwise By Solomons Wisedome and understanding the largenesse of his heart was even as the sand that is on the sea shore 1 Kings 4.29 I will runne the way of thy commandments when thou shalt enlarge my heart Psalm 119.32 to wit by holinesse and sanctification O ye Corinthians our mouth is open unto you our heart is enlarged 2 Corinth 6.11 to wit by love and affection But now as for the remote obedientiall and as it were the fundamentall capacity of the soule towards grace of which the patrons of the forementioned opinion onely speake how the union should stretch and widen that he cannot conceive For that being undistinguished from the very nature and being of the soule indeed being nothing else but the soule it selfe considered as compatible with grace how can it possibly admit either of change or encrease Equall it is alike large in all reasonable and intellectuall creatures and is not to be measured by any naturall or supernaturall perfection of its subject but is of it selfe indifferent unto the receipt of any kind or degree of grace consistent with the finite and created being of an intellectuall nature Not resting therefore in this unsatisfying answere we will in the next place shew how that in Chist there was a fulnesse of grace not onely in regard to his capacity his power of receiving it but also in respect of f Aliquando plenitudo significateximiam aliquam perfectionem gratiae quae adaequet statum vel munus aut dignitatem suscipientis Plenum enim propriè dicitur quod tantum habet quantum capere potest ad bunc modum plenus gratiâ dicitur Qui habet eximiam aliquam gratiam proportionalam dignitati vel muneri in quo à Deo constitutus est haec plenitudo cum respectiva fit potest esse multiplex major vel minor juxta veritatem statuum vel dignitatum cum quibus fit comparatio hoc modo alia est plenitudo B. Virginis alia Johan Baptistae c. omnis verò haec plenitudo est respectiva secundùm quid Christi verò plenitudo est plenitudo simpliciter quia licet gratiae Christi plenitudo etiam fuerit proportionata dignitati personae unionis tamen quia illa dignitas personae erat suprema omnium eminenter omnes alias continens ideò talis plenitudo respectiva in plenitudinem simpliciter redundavit Et hinc etiam factum est ut haec plenitudo fit quanta esse potest non tantum ex parte objecti sed etiam ex parte formae quia scilicet in Christo pervenit gratia ad totam intentionem perfectionem quam secundùm se habere potest saltem secundùm legem ordiuariam Suarez in tertiam part Thomae disp 22. sect 2. pag. 395. grace it selfe And such a fulnesse I am sure is sufficient to constitute him head of the Church What it is Aquinas tels us pag. 3. quaest 7. Art 10. Ex parte quidem ipsius gratiae dicitur esse plenitudo gratiae Ex eo